Volume 62
Part 2 out of 2
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 3 ما يحل من الطيور و سائر الحيوان و ما لا يحل
CHAPTER 3 – WHAT IS PERMISSIBLE FROM THE BIRDS AND REST OF THE ANIMAL AND WHAT IS NOT PERMISSIBLE
1- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ سَلَمَةَ بَيَّاعِ الْجَوَارِي قَالَ: سَأَلَنِي رَجُلٌ مِنْ أَصْحَابِنَا أَنْ أَقُومَ لَهُ فِي بَيْدَرٍ وَ أَحْفَظَهُ فَكَانَ إِلَى جَانِبِي دَيْرٌ فَكُنْتُ أَقُومُ إِذَا زَالَتِ الشَّمْسُ فَأَتَوَضَّأُ وَ أُصَلِّي فَنَادَانِي الدَّيْرَانِيُّ ذَاتَ يَوْمٍ فَقَالَ مَا هَذِهِ الصَّلَاةُ الَّتِي تُصَلِّي فَمَا أَرَى أَحَداً يُصَلِّيهَا
(The book) ‘Al Khisaal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad in Al Husayn bin Abu Al Khattab, from Al Hakam Bin Miskeen, from Abu Saeed Al Mukary, from Salama Baya Al Jawady who said,
‘A man from our companion asked me to stay for him in Beydar and guard it. There was a monastery to my side. I was staying when the sun set, so I performed wud’u and prayed Salat. One day a monk called out to me. He said, ‘What is this Salat which you are praying? I have not seen anyone praying it (like that)!’
فَقُلْتُ أَخَذْنَاهَا عَنِ ابْنِ رَسُولِ اللَّهِ ص فَقَالَ وَ عَالِمٌ هُوَ فَقُلْتُ نَعَمْ
I said, ‘We found it from a son-asws of Rasool-Allah-saww!’ He said, ‘And he-asws is knowledgeable?’ I said, ‘Yes’.
فَقَالَ سَلْهُ عَنْ ثَلَاثِ خِصَالٍ عَنِ الْبَيْضِ أَيُّ شَيْءٍ يَحْرُمُ مِنْهُ وَ عَنِ السَّمَكِ أَيُّ شَيْءٍ يَحْرُمُ مِنْهُ وَ عَنِ الطَّيْرِ أَيُّ شَيْءٍ يَحْرُمُ مِنْهُ
He said, ‘Ask him-asws about three characteristics – about the egg, which thing from it is Prohibited, and about the fish, which thing is Prohibited from it, and about the bird, which thing is Prohibited from it?’
قَالَ فَحَجَجْتُ مِنْ سَنَتِي فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ إِنَّ رَجُلًا سَأَلَنِي أَنْ أَسْأَلَكَ عَنْ ثَلَاثِ خِصَالٍ قَالَ وَ مَا هِيَ
He (the narrator) said, ‘I performed Hajj in my year and entered to see Abu Abdullah-asws. I said to him-asws, ‘A man has asked me to ask you-asws about three characteristics’. He-asws said: ‘And what are these?’
قُلْتُ قَالَ لِي سَلْهُ عَنِ الْبَيْضِ أَيُّ شَيْءٍ يَحْرُمُ مِنْهُ وَ عَنِ السَّمَكِ أَيُّ شَيْءٍ يَحْرُمُ مِنْهُ وَ عَنِ الطَّيْرِ أَيُّ شَيْءٍ يَحْرُمُ مِنْهُ
I said, ‘He said to me, ‘Ask him-asws about the egg, which thing is Prohibited from it, and about the fish, which thing is Prohibited from it, and about the bird, which thing is Prohibited from it’’.
فَقَالَ قُلْ لَهُ أَمَّا الْبَيْضُ كُلُّ مَا لَمْ تَعْرِفْ رَأْسَهُ مِنِ اسْتِهِ فَلَا تَأْكُلْهُ وَ أَمَّا السَّمَكُ فَمَا لَمْ يَكُنْ لَهُ قِشْرٌ فَلَا تَأْكُلْهُ وَ أَمَّا الطَّيْرُ فَمَا لَمْ تَكُنْ لَهُ قَانِصَةٌ فَلَا تَأْكُلْهُ
He-asws said: ‘Say to him, ‘As for the egg, all what you cannot recognise its top from its bottom (symmetrical), so you cannot eat it; and as for the fish, whatever does not have scales for it, you cannot eat it; and as for the bird, so whatever does not have a gizzard for it, you cannot eat it’’.
قَالَ فَرَجَعْتُ مِنْ مَكَّةَ فَخَرَجْتُ إِلَى الدَّيْرَانِيِّ مُتَعَمِّداً فَأَخْبَرْتُهُ بِمَا قَالَ فَقَالَ هَذَا وَ اللَّهِ نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ.
He (the narrator) said, ‘I returned from Makkah and went to the Monk deliberately. I informed him with what he-asws had said. He said, ‘By Allah-azwj! This (man) is either a Prophet-sa or a successor-asws of a Prophet-sa’’.[1]
رُوِيَ عَنِ الرِّضَا ع أَنَّهُ قَالَ: كُلْ مِنْ طَيْرِ الْبَرِّ مَا كَانَ لَهُ حَوْصَلَةٌ وَ مِنْ طَيْرِ الْمَاءِ مَا كَانَتْ لَهُ قَانِصَةٌ كَقَانِصَةِ الْحَمَامِ لَا كَمَعِدَةِ الْإِنْسَانِ.
It is reported from Al-Reza-asws having said: ‘All from the land birds what has a giblet, and from the water bird what has a gizzard for it like a gizzard of the pigeons, not like the stomach of the human being (are Permissible)’’.[2]
2- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع تَنَزَّهُوا عَنْ أَكْلِ الطَّيْرِ الَّذِي لَيْسَتْ لَهُ قَانِصَةٌ وَ لَا صِيصِيَةٌ وَ لَا حَوْصَلَةٌ وَ اتَّقُوا كُلَّ ذِي نَابٍ مِنَ السِّبَاعِ وَ مِخْلَبٍ مِنَ الطَّيْرِ.
(The book) ‘Al Khisal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Al Yaqteeny, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Abu Baseer, and Muhammad Bin Muslim,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Walk away from eating the bird which doesn’t have a gizzard for it, nor a fourth claw (toe) nor a giblet, and fear all the ones with fangs from the predators, and claws from the birds’’.[3]
3 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 أَنَّ الرِّضَا ع كَتَبَ إِلَيْهِ حَرَّمَ سِبَاعَ الطَّيْرِ وَ الْوُحُوشَ كُلَّهَا لِأَكْلِهَا مِنَ الْجِيَفِ وَ لُحُومِ النَّاسِ وَ الْعَذِرَةِ وَ مَا أَشْبَهَ ذَلِكَ
(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,
‘Al-Reza-asws wrote to him (Muhammad Bin Sinan): ‘Prohibited are the predatorial birds and the beasts, all of them due to their eating from the carcasses and meats of the people, and the excreta and what resembles that.
فَجَعَلَ اللَّهُ عَزَّ وَ جَلَّ دَلَائِلَ مَا أَحَلَّ مِنَ الْوَحْشِ وَ الطَّيْرِ وَ مَا حَرَّمَ كَمَا قَالَ أَبِي ع كُلُّ ذِي نَابٍ مِنَ السِّبَاعِ وَ ذِي مِخْلَبٍ مِنَ الطَّيْرِ حَرَامٌ وَ كُلُّ مَا كَانَ لَهُ قَانِصَةٌ مِنَ الطَّيْرِ فَحَلَالٌ
Allah-azwj Mighty and Majestic Made evidence(s) of what is Permissible from the wild animals and the birds, and what is Prohibited, just as my-asws father-asws said: ‘All from the wild animals with fangs and with claws from the bird are Prohibited, and all from the birds what have a gizzard for it, is Permissible’.
وَ عِلَّةٌ أُخْرَى تُفَرِّقُ بَيْنَ مَا أُحِلَّ مِنَ الطَّيْرِ وَ مَا حُرِّمَ قَوْلُهُ كُلْ مَا دَفَّ وَ لَا تَأْكُلْ مَا صَفَّ وَ حَرَّمَ الْأَرْنَبَ لِأَنَّهَا بِمَنْزِلَةِ السِّنَّوْرِ وَ لَهَا مَخَالِبُ كَمَخَالِبِ السِّنَّوْرِ وَ سِبَاعِ الْوُحُوشِ فَجَرَتْ مَجْرَاهَا فِي قَذَرِهَا فِي نَفْسِهَا وَ مَا يَكُونُ مِنْهَا مِنَ الدَّمِ كَمَا يَكُونُ مِنَ النِّسَاءِ لِأَنَّهَا مَسْخٌ.
And another reason to differentiate between what is Permissible from the bird and what is Prohibited are his-asws words: ‘All what flaps, and Prohibited are the rabbits because these are at the status of the cats, and there are claws for it like claws of the cats, and predatorial wild animal, it flows its flow regarding its filth within itself, and the blood what happens to be from it, like what happens from the women, because these are morphed’’.[4]
4- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ أَ تُؤْكَلُ قَالَ نَهَى رَسُولُ اللَّهِ ص وَ إِنَّمَا نَهَى عَنْهَا لِأَنَّهُمْ كَانُوا يَعْمَلُونَ عَلَيْهَا فَكَرِهَ أَنْ يُفْنُوهَا.
(The book) ‘Qurb Al Asnaad’ – from Abdullah Bin Al-Hassan,
‘From Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about meats of donkeys, ‘Is it Permissible to eat?’ He-asws said: ‘Rasool-Allah-saww had prohibited, and rather he-saww had prohibited because they were working upon these, so he-saww disliked that they would perish’’.[5]
5- الْعِلَلُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْرُورٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَامِرٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ بِسْطَامَ بْنِ مُرَّةَ عَنْ إِسْحَاقَ بْنِ حَسَّانَ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْعَبْدِيِّ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِ أَنَّهُ سُئِلَ مَا قَوْلُكَ فِي هَذَا السَّمَكِ الَّذِي يَزْعُمُ إِخْوَانُنَا مِنْ أَهْلِ الْكُوفَةِ أَنَّهُ حَرَامٌ
(The book) ‘Al Ilal’ – from Ja’far Bin Muhammad Bin Masrour, from Al Husayn Bin Muhammad Bin Aamir, from Al Moalla Bin Muhammad Al Basry, from Bistam Bin Murrah, from Is’haq Bin Hassan, from Al Heysam Bin Waqid, from Ali Bin Al-Hassan Al Abdy,
‘From Abu Saeed Al-Khudry, he was asked, ‘What is your word regarding this fish which our brothers from the people of Al Kufa are claiming that it is Prohibited?’
فَقَالَ أَبُو سَعِيدٍ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ الْكُوفَةُ جُمْجُمَةُ الْعَرَبِ وَ رُمْحُ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ كَنْزُ الْإِيمَانِ فَخُذْ عَنْهُمْ أُخْبِرْكَ عَنْ رَسُولِ اللَّهِ ص مَكَثَ بِمَكَّةَ يَوْماً وَ لَيْلَةً بِذِي طُوًى ثُمَّ خَرَجَ وَ خَرَجْتُ مَعَهُ
Abu Saeed said, ‘I heard Rasool-Allah-saww saying: ‘Al-Kufa is crown of the Arabs and a spear of Allah-azwj Blessed and Exalted, and a treasure of Eman, so take from them!’ I shall inform you about Rasool-Allah-saww. One day he-saww stayed in Makkah at Zi-Tuwa, then he-asws went out, so I went out with him-saww.
فَمَرَرْنَا بِرِفْقَةٍ جُلُوسٍ يَتَغَدَّوْنَ فَقَالُوا يَا رَسُولَ اللَّهِ الْغَدَاءَ فَقَالَ لَهُمْ أَفْرِجُوا لِنَبِيِّكُمْ فَجَلَسَ بَيْنَ رَجُلَيْنِ وَ جَلَسْتُ وَ تَنَاوَلَ رَغِيفاً فَصَدَعَ نِصْفَهُ ثُمَّ نَظَرَ إِلَى أُدْمِهِمْ فَقَالَ مَا أُدْمُكُمْ فَقَالُوا الْجِرِّيثُ يَا رَسُولَ اللَّهِ فَرَمَى بِالْكِسْرَةِ مِنْ يَدِهِ وَ قَامَ
We passed by some friends seated having lunch. They said, ‘O Rasool-Allah-saww, the lunch!’ He-saww said to them: ‘Make way for your Prophet-saww’. He-saww sat between two men and I sat down, and he-saww took bread and broke half of it, then looked at their sauces. He-saww said: ‘What is your sauce?’ They said, ‘The eel, O Rasool-Allah-saww!’ He-saww threw down the morsel from his-asws hand and stood up’.
قَالَ أَبُو سَعِيدٍ وَ تَخَلَّفْتُ بَعْدَهُ لِأَنْظُرَ مَا رَأَى النَّاسُ فَاخْتَلَفَ النَّاسُ فِيمَا بَيْنَهُمْ فَقَالَتْ طَائِفَةٌ حَرَّمَ رَسُولُ اللَّهِ ص الْجِرِّيثَ وَ قَالَتْ طَائِفَةٌ لَمْ يُحَرِّمْهُ وَ لَكِنْ عَافَهُ وَ لَوْ كَانَ حَرَّمَهُ لَنَهَانَا عَنْ أَكْلِهِ
Abu Saeed said, ‘And I stayed behind after it in order to look at what the people were opining between them regarding it. A group said, ‘Rasool-Allah-saww has Prohibited the eel’. And a group said, ‘He-saww did not prohibited it, but he-saww excused, and if he-saww had prohibited it, he-saww would have forbidden us from eating it’’.
قَالَ فَحَفِظْتُ مَقَالَةَ الْقَوْمِ وَ تَبِعْتُ رَسُولَ اللَّهِ ص حَتَّى لَحِقْتُهُ ثُمَّ غَشِيَنَا رِفْقَةٌ أُخْرَى يَتَغَدَّوْنَ فَقَالُوا يَا رَسُولَ اللَّهِ الْغَدَاءَ فَقَالَ نَعَمْ أَفْرِجُوا لِنَبِيِّكُمْ
He said, ‘I memorised the words of the group and followed Rasool-Allah-azwj until I caught up with him-saww. Then we came across other friends having lunch. They said, ‘O Rasool-Allah‑saww, the lunch!’ He-saww said: ‘Yes, make way for your Prophet-saww’.
فَجَلَسَ بَيْنَ رَجُلَيْنِ وَ جَلَسْتُ مَعَهُ فَلَمَّا تَنَاوَلَ كِسْرَةَ الْقَوْمِ نَظَرَ إِلَى أُدْمِهِمْ فَقَالَ مَا أُدْمُكُمْ هَذَا قَالُوا ضَبٌّ يَا رَسُولَ اللَّهِ فَرَمَى بِالْكِسْرَةِ وَ قَامَ
He-saww sat between two men, and I sat with him-saww. When he-saww took a piece of bread, he-saww looked at their sauce. He-saww said: ‘What is your sauce?’ They said, ‘Lizard, O Rasool-Allah-saww!’ He-saww threw down the piece of bread and stood up’.
قَالَ أَبُو سَعِيدٍ فَتَخَلَّفْتُ بَعْدَهُ فَإِذَا بِالنَّاسِ فِرْقَتَانِ قَالَ فِرْقَةٌ حَرَّمَ رَسُولُ اللَّهِ ص الضَّبَّ فَمَنْ هُنَاكَ لَمْ يَأْكُلْهُ وَ قَالَتْ فِرْقَةٌ أُخْرَى إِنَّمَا عَافَهُ وَ لَوْ حَرَّمَهُ لَنَهَانَا عَنْهُ
Abu Saeed said, ‘I stayed behind after it, and the people were in two sects. A sect said, ‘Rasool-Allah-saww has Prohibited the lizard, so from now, do not eat it!’ And another sect said, ‘But rather he-saww excused, and had he prohibited it, he-saww would have forbidden us from it’’.
قَالَ ثُمَّ تَبِعْتُ رَسُولَ اللَّهِ ص حَتَّى لَحِقْتُهُ فَمَرَرْنَا بِأَصْلِ الصَّفَا وَ فِيهَا قُدُورٌ تَغْلِي فَقَالُوا يَا رَسُولَ اللَّهِ ص لَوْ تَكَرَّمْتَ عَلَيْنَا حَتَّى تُدْرِكَ قُدُورُنَا قَالَ وَ مَا فِي قُدُورِكُمْ قَالُوا حُمُرٌ لَنَا كُنَّا نَرْكَبُهَا فَقَامَتْ فَذَبَحْنَاهَا
He said, ‘Then I followed Rasool-Allah-saww until I caught up with him-saww. We passed by the bottom of Al Safa and there were boiling pots. They said, ‘O Rasool-Allah-saww! If you-saww could honour upon us until you-saww take from our pots’. He-saww said: ‘And what is in your pots?’ They said, ‘A donkey of ours which we used to ride. It stood (refused to move), so we slaughtered it’.
فَدَنَا رَسُولُ اللَّهِ ص مِنَ الْقُدُورِ فَأَكْفَأَهَا بِرِجْلِهِ ثُمَّ انْطَلَقَ جَوَاداً وَ تَخَلَّفْتُ بَعْدَهُ فَقَالَ بَعْضُهُمْ حَرَّمَ رَسُولُ اللَّهِ ص لَحْمَ الْحُمُرِ وَ قَالَ بَعْضُهُمْ كَلَّا إِنَّمَا أَفْرَغَ قُدُورَكُمْ حَتَّى لَا تَعُودُوهُ فَتَذْبَحُوا دَوَابَّكُمْ
Rasool-Allah-saww went near the pots and overturned them with his-saww leg. Then he-saww rode a horse, and I stayed behind after it. One of them said, ‘Rasool-Allah-saww has prohibited the donkey meat!’ And one of them said, ‘Never! But rather he-saww freed out pots until you do not repeat slaughtering your riding animals!’’
قَالَ أَبُو سَعِيدٍ فَتَبِعْتُ رَسُولَ اللَّهِ ص فَقَالَ يَا بَا سَعِيدٍ ادْعُ بِلَالًا فَلَمَّا جَاءَهُ بِلَالٌ قَالَ يَا بِلَالُ اصْعَدْ أَبَا قُبَيْسٍ فَنَادِ عَلَيْهِ أَنَّ رَسُولَ اللَّهِ ص حَرَّمَ الْجِرِّيَّ وَ الضَّبَّ وَ الْحُمُرَ الْأَهْلِيَّةَ أَلَا فَاتَّقُوا اللَّهَ وَ لَا تَأْكُلُوا مِنَ السَّمَكِ إِلَّا مَا كَانَ لَهُ قِشْرٌ وَ مَعَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى مَسَخَ سَبْعَمِائَةِ أُمَّةٍ عَصَوُا الْأَوْصِيَاءَ بَعْدَ الرُّسُلِ فَأَخَذَ أَرْبَعَمِائَةِ أُمَّةٍ مِنْهُمْ بَرّاً وَ ثَلَاثُمِائَةٍ مِنْهُمْ بَحْراً
Abu Saeed said, ‘I followed Rasool-Allah-saww. He-saww said: ‘O Abu Saeed, call Bilal!’ When Bilal came, he-saww said: ‘O Bilal! Ascend (mount) Abu Qubeys and call out upon it, ‘Rasool-Allah‑saww has prohibited the eel, and the lizard and the domestic donkeys. Indeed! Fear Allah-azwj and do not eat from the fish except what has scales for it, and with the scales there are shells. Allah-azwj Blessed and Exalted has Morphed seven hundred communities who had disobeyed successors-asws after the Messengers-sa. Four hundred communities from them took to the land, and three hundred from them, the sea!’
ثُمَّ تَلَا هَذِهِ الْآيَةَ فَجَعَلْناهُمْ أَحادِيثَ وَ مَزَّقْناهُمْ كُلَّ مُمَزَّقٍ.
Then he-saww recited this Verse: so We Made them as subject of discourse and Scattered them with every scattering. [34:19]’’.[6]
6- الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي لِمَ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ لَحْمَ الْخِنْزِيرِ
(The book) ‘Al Ilal’ – from his father, from Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Kufy, from Abdul Rahman Bin Salim, from Al Mufazzal Bin Umar who said,
‘I said to Abu Abdullah-asws, ‘Inform me, why did Allah-azwj Mighty and Majestic Prohibit the pig meat?’
قَالَ إِنَّ 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 بِعُقُوبَتِهِ.
He-asws said: ‘Allah-azwj Blessed and Exalted has Morphed people in various images, like the pig, and the monkey, and the bear, then He-azwj Prohibited from eating the likeness lets it would be benefitted with and His-azwj Punishment would not be feared’’.[7]
7- الْعِلَلُ، وَ الْعُيُونُ، بِالْأَسَانِيدِ الْمُتَقَدِّمَةِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ فِيمَا رَوَاهُ مِنَ الْعِلَلِ أَنَّهُ كَتَبَ الرِّضَا ع إِلَيْهِ أَحَلَّ اللَّهُ عَزَّ وَ جَلَّ الْبَقَرَ وَ الْغَنَمَ وَ الْإِبِلَ لِكَثْرَتِهَا وَ إِمْكَانِ وُجُودِهَا وَ تَحْلِيلِ بَقَرِ الْوَحْشِ وَ غَيْرِهَا مِنْ أَصْنَافِ مَا يُؤْكَلُ مِنَ الْوَحْشِ الْمُحَلَّلَةِ لِأَنَّ غِذَاءَهَا غَيْرُ مَكْرُوهٍ وَ لَا مُحَرَّمٍ وَ لَا هِيَ مُضِرَّةٌ بَعْضُهَا بِبَعْضٍ وَ لَا مُضِرَّةٌ بِالْإِنْسِ وَ لَا فِي خَلْقِهَا تَشْوِيهٌ.
(The books) ‘Al Ilal’ and ‘Al Uyoun’ – by the previous chains, from Muhammad Bin Sinan among what he reported from the reasons,
‘Al-Reza-asws wrote to him (Muhammad Bin Sinan): ‘Allah-azwj Mighty and Majestic Permitted the cow, and the sheep, and the camel in order to Multiply them and Enable their being found (easily), and Permissibility of wild cows, and others from the types of what can be eaten from the domesticated wild animals, is because their feed is no abhorrent, nor Prohibited, nor is it harmful, part of it with part, nor harmful with the human beings, nor is there any distortion in their creation’’.[8]
8- الْخِصَالُ، عَنْ سِتَّةٍ مِنْ مَشَايِخِهِ مِنْهُمْ أَحْمَدُ بْنُ الْحَسَنِ الْقَطَّانِ عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ حَبِيبٍ عَنْ تَمِيمِ بْنِ بُهْلُولٍ عَنْ أَبِي مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: كُلُّ ذِي نَابٍ مِنَ السِّبَاعِ وَ ذِي مِخْلَبٍ مِنَ الطَّيْرِ فَأَكْلُهُ حَرَامٌ.
(The book) ‘Al Khisal’ – from six of his elders, from them being Ahmad Bin Al-Hassan Al Qattan, from Ahmad Bin Yahya Bin Zakariya, from Bakr Bin Abdulah Bin Jabeeb, from Tameem Bin Nahloul, from Abu Muawiya, from Al Amsh,
‘From Al-Sadiq-asws having said: ‘All with a fang from the wild animals, and with a claw from the birds, eating it is Prohibited’’.[9]
9- الْعُيُونُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ يَحْرُمُ كُلُّ ذِي نَابٍ مِنَ السِّبَاعِ وَ ذِي مِخْلَبٍ مِنَ الطَّيْرِ.
(The book) ‘Al Uyoun’ – from Abdul Wahid Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazan,
‘Among what Al-Reza-asws wrote to Al Mamoun: ‘Prohibited is all with a fang from the wild animals, and with claws, from the birds’’.[10]
10- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَبِي عُمَيْرٍ أَنَّ ابْنَ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ أَكْلِ الْحُمُرِ الْأَهْلِيَّةِ فَقَالَ نَهَى رَسُولُ اللَّهِ ص عَنْ أَكْلِهَا يَوْمَ خَيْبَرَ وَ إِنَّمَا نَهَى عَنْ أَكْلِهَا لِأَنَّهَا كَانَتْ حَمُولَةً لِلنَّاسِ وَ إِنَّمَا الْحَرَامُ مَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ فِي الْقُرْآنِ.
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Ibn Abu Umeyr. Ibn Uzina, from Zurara, and Muhammad Bin Muslim,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about eating the domesticated donkeys. He-asws said: ‘Rasool-Allah-saww had prohibited from eating them on the day of Khyber, and rather he-saww had prohibited from eating it because. These were carriers for the people, and rather the Prohibited is what Allah-azwj Mighty and Majestic has Prohibited in the Quran’’.[11]
11- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنْ أَكْلِ لُحُومِ الْحُمُرِ وَ إِنَّمَا نَهَى عَنْهَا مِنْ أَجْلِ ظُهُورِهَا مَخَافَةَ أَنْ يُفْنُوهَا وَ لَيْسَتِ الْحَمِيرُ بِحَرَامٍ
(The book) ‘Al Ilal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Hammad, from Hareyz, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww prohibited from eating the donkey meat, and rather he-saww had prohibited from it for the reason of their backs (being carriers), fearing they would be annihilated, and the donkey isn’t Prohibited’.
ثُمَّ قَرَأَ هَذِهِ الْآيَةَ قُلْ لا أَجِدُ فِي ما أُوحِيَ إِلَيَ مُحَرَّماً عَلى طاعِمٍ يَطْعَمُهُ إِلَى آخِرِ الْآيَةِ.
Then he-asws recited this Verse: Say: ‘I do not find in what is Revealed to me a Prohibition upon a food to be eaten [6:145]’’.[12]
12- الْعِلَلُ، عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ أَبِي الْحَسَنِ اللَّيْثِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: سُئِلَ أَبِي ع عَنْ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ قَالَ نَهَى رَسُولُ اللَّهِ ص عَنْ أَكْلِهَا لِأَنَّهَا كَانَتْ حَمُولَةَ النَّاسِ يَوْمَئِذٍ وَ إِنَّمَا الْحَرَامُ مَا حَرَّمَ اللَّهُ فِي الْقُرْآنِ.
(The book) ‘Al Ilal’ – from his father, from Abdullah Bin Ja’far Al Himeyri, from Haroun Bin Muslim, from Abu Al-Hassan Al Laysi,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘I-asws asked my-asws father-asws about the meat of domesticated donkeys. He-asws said: ‘Rasool-Allah-saww had prohibited from eating these because these were carriers of the people on that day, and rather the Prohibited is what Allah‑azwj has Prohibited in the Quran’’.[13]
13- الْعُيُونُ، وَ الْعِلَلُ، بِالْأَسَانِيدِ الْمُتَقَدِّمَةِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ فِيمَا رَوَاهُ مِنَ الْعِلَلِ قَالَ: كَتَبَ إِلَيْهِ الرِّضَا ع كَرِهَ أَكْلُ لُحُومِ الْبِغَالِ وَ الْحُمُرِ الْأَهْلِيَّةِ لِحَاجَةِ النَّاسِ إِلَى ظُهُورِهَا وَ اسْتِعْمَالِهَا وَ الْخَوْفِ مِنْ إِفْنَائِهَا لِقِلَّتِهَا لَا لِقَذَرِ خِلْقَتِهَا وَ لَا قَذَرِ غِذَائِهَا.
(The books) ‘Al Uyoun’, and ‘Al Ilal’ – by the previous chains, from Muhammad Bin Sinan, among what he reported from the reasons,
‘He (Muhammad Bin Sinan) said that Al-Reza-asws wrote to him: ‘It is dislike eating the meat of the mules and the domesticate donkeys due to a need of the people to their backs (as carriers), and utilising them, and the fear from their annihilation due to their scarcity, not for dirtiness of their creation, nor dirtiness of their feed’’.[14]
14– الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَأْكُلْ جِرِّيثاً وَ لَا مَارْمَاهِيجاً وَ لَا طَافِياً وَ لَا إِرْبِيَانَ وَ لَا طِحَالًا لِأَنَّهُ بَيْتُ الدَّمِ وَ مُضْغَةُ الشَّيْطَانِ.
(The book) ‘Al Ilal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Abdullah Bin Al Salt, from Usman Bin Isa, from Sama’at,
‘From Abu Abdullah-asws having said: ‘Do not eat the eels, nor seahorse, nor prawn, nor floating (dead fishes), nor shrimp (prawn), nor spleen because it is a house of blood and a lump of Satan-la’’.[15]
15- الْعُيُونُ، وَ الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عُمَرَ الْبَصْرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَبَلَةَ الْوَاعِظِ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عَامِرٍ عَنْ أَبِيهِ عَنِ الرِّضَا ع عَنْ آبَائِهِ فِي حَدِيثِ أَسْئِلَةِ الشَّامِيِّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ قَدْ نَهَى عَنْ أَكْلِ الصُّرَدِ وَ الْخُطَّافِ.
(The books) ‘Al Uyoun’, and ‘Al Ilal’ – from Muhammad Bin Umar Al Basry, from Muhammad Bin Abdullah Bin Jabalah Al Waiz, from Abdullah Bin Ahmad Bin Aamir, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws in a Hadeeth of the questions by the Syrian to Amir Al-Momineen-asws having said: ‘It has been Prohibited from eating the Shrike and the Hool (birds)’’.[16]
16- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع وَ سُئِلَ عَنْ لَحْمِ الْخَيْلِ وَ الْبِغَالِ وَ الْحُمُرِ فَقَالَ حَلَالٌ وَ لَكِنْ تَعَافُونَهَا.
(The book) ‘Al Mahasin’ – from his father, from Safwan, from Al A’ala, from Muhammad Bin Muslim,
‘From from Abu Ja’far-asws, and he-asws had been asked about meat of the horse, and the mule, and the donkey. He-asws said: ‘Permissible but avoid these’’.[17]
17- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ عَنْ لُحُومِ الْبُخْتِ وَ أَلْبَانِهِنَّ فَكَتَبَ لَا بَأْسَ.
And from him, from Ali Bin Al Hakam, from Dawood Al Raqy who said,
‘I wrote to Abu Al-Hassan-asws asking him-asws about the meat of the Khorasani (Persian) camel and their milk. He-asws wrote: ‘There is no problem’’.[18]
رَوَاهُ الْكُلَيْنِيُّ بِسَنَدٍ فِيهِ ضَعْفٌ عَنِ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ ع قَالَ سَمِعْتُهُ يَقُولُ لَا آكُلُ لُحُومَ الْبَخَاتِيِّ وَ لَا آمُرُ أَحَداً بِأَكْلِهَا.
It is reported by Al Kulayni by a chain having weakness in it, from Suleyman Al Ja’fari,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I heard him-asws saying: ‘I-asws do not eating the meat of the Khorasani camel nor do I-asws instruct anyone with eating it’’.[19]
18- فِقْهُ الرِّضَا، قَالَ ع يُؤْكَلُ مِنَ الطَّيْرِ مَا يَدِفُّ بِجَنَاحَيْهِ وَ لَا يُؤْكَلُ مَا يَصُفُّ وَ إِنْ كَانَ الطَّيْرُ يَدِفُّ وَ يَصُفُّ وَ كَانَ دَفِيفُهُ أَكْثَرَ مِنْ صَفِيفِهِ أُكِلَ وَ إِنْ كَانَ صَفِيفُهُ أَكْثَرَ مِنْ دَفِيفِهِ لَمْ يُؤْكَلْ.
(The book) ‘Fiqh Al-Reza-asws: ‘It can be eaten from the bird what thrusts with its wings, and it cannot be eaten from what lines (swoops), and if the bird was thrusting and linking and its thrusting was more than its lining, it can be eaten, and if its linking is more than its thrusting, it cannot be eaten’’.[20]
19- الْعَيَّاشِيُّ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ زَرَعَ حِنْطَةً فِي أَرْضٍ فَلَمْ يَزْكُ فِي زَرْعِهِ أَوْ خَرَجَ زَرْعُهُ كَثِيرَ الشَّعِيرِ فَبِظُلْمِ عَمَلِهِ فِي مِلْكِ رَقَبَةِ الْأَرْضِ أَوْ بِظُلْمِ مُزَارِعِهِ وَ أَكَرَتِهِ لِأَنَّ اللَّهَ يَقُولُ فَبِظُلْمٍ مِنَ الَّذِينَ هادُوا حَرَّمْنا عَلَيْهِمْ طَيِّباتٍ أُحِلَّتْ لَهُمْ يَعْنِي لُحُومَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ
Al Ayyashi – from Abdullah Bin Abu Yafour who said,
‘I heard Abu Abdullah-asws saying: ‘The one who plants wheat in a land, and does not purify his harvest, or a lot of barley is harvested, so it is the injustice of his work on the land which he owns or of the workers, because Allahazwj Mighty and Majestic is Saying Due to the injustice from those who are Jews, We Prohibited unto them the good things which had been Permitted for them [4:160] – Meaning the flesh of the camel, and the cow and the sheep’.
وَ قَالَ إِنَّ إِسْرَائِيلَ كَانَ إِذَا أَكَلَ مِنْ لُحُومِ الْإِبِلِ هَيَّجَ عَلَيْهِ وَجَعَ الْخَاصِرَةِ فَحَرَّمَ عَلَى نَفْسِهِ لَحْمَ الْإِبِلِ وَ ذَلِكَ مِنْ قَبْلِ أَنْ تُنَزَّلَ التَّوْرَاةُ فَلَمَّا أُنْزِلَتِ التَّوْرَاةُ لَمْ يُحَرِّمْهُ وَ لَمْ يَأْكُلْهُ.
And heasws said: ‘If an Israelite used to eat from the flesh of the camel, he would suffer pain in his lower back, therefore they prohibited unto themselves the flesh of the camel; and that was before the Revelation of the Torah. But when the Torah was Revealed, they neither prohibited it nor did they eat it’’.[21]
20 الْعَيَّاشِيُّ، عَنْ وَهْبِ بْنِ وَهْبٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ أَنَّ عَلِيّاً سُئِلَ عَنْ أَكْلِ لَحْمِ الْفِيلِ وَ الدُّبِّ وَ الْقِرْدِ فَقَالَ لَيْسَ هَذَا مِنْ بَهِيمَةِ الْأَنْعَامِ الَّتِي تُؤْكَلُ.
(The book) ‘Al Ayyashi’ – from Wahab Bin Wahab,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws: ‘Ali-asws was asked about eating the meat of the elephant, and the bear, and the monkey. He-asws said: ‘These aren’t from the beasts, animals which can be eaten’’.[22]
21- وَ مِنْهُ، عَنْ أَيُّوبَ بْنِ نُوحِ بْنِ دَرَّاجٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الثَّالِثَ عَنِ الْجَامُوسِ وَ أَعْلَمْتُهُ أَنَّ أَهْلَ الْعِرَاقِ يَقُولُونَ إِنَّهُ مَسْخٌ
And from him, from Ayoub Bin Nuh Bin Darraj who said,
‘I asked Abu Al-Hassan-asws the 3rd about the buffalo and I let him-asws know that the people of Al Iraq are saying that it is morphed’.
فَقَالَ أَ وَ مَا سَمِعْتَ قَوْلَ اللَّهِ وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ
He-asws said: ‘Or have you not heard the Words of Allah-azwj: And (for) two from the camels and two from the cows, [6:144]?’
وَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع بَعْدَ مَقْدَمِي مِنْ خُرَاسَانَ أَسْأَلُهُ عَمَّا حَدَّثَنِي بِهِ أَيُّوبُ فِي الْجَامُوسِ فَكَتَبَ هُوَ مَا قَالَ لَكَ.
And I wrote to Abu Al-Hassan-asws after my arrival from Khorasan, asking him-asws about what Ayoub had narrated tome regarding the buffalo. He-asws said: ‘It is as what he has said to you’’.[23]
22- الْعَيَّاشِيُّ، عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنْ سِبَاعِ الطَّيْرِ وَ الْوَحْشِ حَتَّى ذَكَرْنَا الْقَنَافِذَ وَ الْوَطْوَاطَ وَ الْحَمِيرَ وَ الْبِغَالَ وَ الْخَيْلَ فَقَالَ لَيْسَ الْحَرَامُ إِلَّا مَا حَرَّمَ اللَّهُ فِي كِتَابِهِ وَ قَالَ نَهَى رَسُولُ اللَّهِ ص عَنْ أَكْلِ لُحُومِ الْحَمِيرِ وَ إِنَّمَا نَهَاهُمْ مِنْ أَجْلِ ظُهُورِهِمْ أَنْ يُفْنُوهُ وَ لَيْسَ الْحَمِيرُ بِحَرَامٍ
Al Ayyashi – from Hareyz,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the bird and the wild animals, to the extent that we mentioned the hedgehogs, and the bats, and the donkeys, and the mules, and the horses. He-asws said: ‘It isn’t Prohibited except what Allah-azwj has Prohibited in His-azwj Book, and Rasool-Allah-saww had prohibited from eating the donkey meat, and rather he-saww had forbidden them for the reason of their backs (being carriers), lest they mighty perish, and the donkey isn’t Prohibited’.
وَ قَالَ اقْرَأْ هَذِهِ الْآيَةَ 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.
And he-asws said: ‘Read this Verse: 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. [6:145]’’.[24]
23- الْعَيَّاشِيُّ، عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: حُرِّمَ عَلَى بَنِي إِسْرَائِيلَ كُلُّ ذِي ظُفُرٍ وَ الشُّحُومُ إِلَّا ما حَمَلَتْ ظُهُورُهُما أَوِ الْحَوايا أَوْ مَا اخْتَلَطَ بِعَظْمٍ.
Al Ayyashi – From Muhammad Al Halby,
‘From Abu Abdullah-asws having said: ‘It was Prohibited unto the children of Israel, all with a nail and fat, 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]’’.[25]
24- وَ مِنْهُ، عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: سَأَلْتُهُ عَنْ أَبْوَالِ الْخَيْلِ وَ الْبِغَالِ وَ الْحَمِيرِ قَالَ نَكْرَهُهَا فَقُلْتُ أَ لَيْسَ لَحْمُهَا حَلَالًا
And from him, from Zurara,
‘From one of the two (5th or 6th Imam-asws, he (the narrator) said, ‘I asked him-asws about the urines of the horse, and the mules, and the donkeys. He-asws said: ‘We-asws dislike it’. I said, ‘Isn’t their meat Permissible?’’
قَالَ فَقَالَ أَ لَيْسَ قَدْ بَيَّنَ اللَّهُ لَكُمْ وَ الْأَنْعامَ خَلَقَها لَكُمْ فِيها دِفْءٌ وَ مَنافِعُ وَ مِنْها تَأْكُلُونَ وَ قَالَ وَ الْخَيْلَ وَ الْبِغالَ وَ الْحَمِيرَ لِتَرْكَبُوها وَ زِينَةً
He (the narrator) said, ‘He-asws said: ‘Hasn’t Allah-azwj Clarified to you all: And the cattle, He Created these for you. In these you have warm clothing and benefits, and from these you are eating [16:5]? And He-azwj Said: And (Created) the horses and the mules and the donkeys for you to ride these and as an adornment, [16:8].
فَجَعَلَ لِلْأَكْلِ الْأَنْعَامَ الَّتِي قَصَّ اللَّهُ فِي الْكِتَابِ وَ جَعَلَ لِلرُّكُوبِ الْخَيْلَ وَ الْبِغَالَ وَ الْحَمِيرَ وَ لَيْسَ لُحُومُهَا بِحَرَامٍ وَ لَكِنَّ النَّاسَ عَافُوهَا.
He-azwj Made for the eating, the cattle which Allah-azwj has Narrated in the Book, and Made for the riding, the horses and the mules, and the donkeys, and their meat is not Prohibited, but the people are avoiding it’’.[26]
25- الْمَكَارِمُ، قَالَ زُرَارَةُ سَأَلْتُ أَبَا جَعْفَرٍ ع مَا يُؤْكَلُ مِنَ الطَّيْرِ فَقَالَ كُلْ مَا دَفَّ وَ لَا تَأْكُلْ مَا صَفَّ
(The book) ‘Al Mukarim’ – Zurara said,
‘I asked Abu Ja’far-asws, ‘What can be eaten from the birds?’ He-asws said: ‘All what is with thrust (its wings), and do not eat what lines (its wings, swooping)’.
قَالَ قُلْتُ الْبَيْضُ فِي الْآجَامِ قَالَ مَا اسْتَوَى طَرَفَاهُ فَلَا تَأْكُلْ وَ مَا اخْتَلَفَ طَرَفَاهُ فَكُلْ
He (the narrator) said, ‘I said, ‘The eggs in the bushes?’ He-asws said: ‘Whatever its two sides same (circular) do not eat, and whatever is different of the two sides (oblong), eat’.
قُلْتُ فَطَيْرُ الْمَاءِ قَالَ مَا كَانَتْ لَهُ قَانِصَةٌ فَكُلْ وَ مَا لَمْ تَكُنْ لَهُ قَانِصَةٌ فَلَا تَأْكُلْ.
I said, ‘The water bird?’ He-asws said: ‘Whatever has a gizzard for it, so eat, and whatever does not happen to have a gizzard, do not eat’’.[27]
26- وَ فِي حَدِيثٍ آخَرَ إِنْ كَانَ الطَّيْرُ يَصُفُّ وَ يَدِفُّ وَ كَانَ دَفِيفُهُ أَكْثَرَ مِنْ صَفِيفِهِ أُكِلَ وَ إِنْ كَانَ صَفِيفُهُ أَكْثَرَ مِنْ دَفِيفِهِ لَمْ يُؤْكَلْ وَ يُؤْكَلُ مِنْ صَيْدِ الْمَاءِ مَا كَانَتْ لَهُ قَانِصَةٌ أَوْ صِيصِيَةٌ وَ لَا يُؤْكَلُ مَا لَيْسَتْ لَهُ قَانِصَةٌ وَ لَا صِيصِيَةٌ.
And in another Hadeeth: ‘If the bird was lining (its wings swooping) and thrusting, and its thrusting is more than its linking, eat, and if its l inking was more than its thrusting, do not eat; and you can eat from the prey of the water what has a gizzard for it, or a fourth claw (toe), and it cannot be eaten what has neither a gizzard for it nor a fourth clay (toe)’’.[28]
27- الْهِدَايَةُ، كُلْ مِنَ الطَّيْرِ مَا دَفَّ وَ لَا تَأْكُلْ مَا صَفَّ فَإِنْ كَانَ الطَّيْرُ يَصُفُّ وَ يَدُفُّ وَ كَانَ دَفِيفُهُ أَكْثَرَ مِنْ صَفِيفِهِ أُكِلَ وَ إِنْ كَانَ صَفِيفُهُ أَكْثَرَ مِنْ دَفِيفِهِ لَمْ يُؤْكَلْ
(The book) ‘Al Hidaya’ –
‘Eat from the bird what thrusts (with its wings), and do not eat what lines (swooping). If the bird were to line and thrust, and its thrusting was more than its lining, eat, and if its linking was more than its thrusting, do not eat.
وَ قَالَ النَّبِيُّ ص كُلَّ ذِي نَابٍ مِنَ السِّبَاعِ وَ مِخْلَبٍ مِنَ الطَّيْرِ وَ الْحُمُرِ الْإِنْسِيَّةِ فَحَرَامٌ وَ يُؤْكَلُ مِنْ طَيْرِ الْمَاءِ مَا كَانَتْ لَهُ قَانِصَةٌ حَيّاً أَوْ مَيِّتاً.
And the Prophet-saww said: ‘All from the wild animals with fangs, and from the birds with claws, and the ‘Al Insiya’ donkeys are Prohibited, and it can be eaten from the water birds what has a gizzard for it, alive or dead (i.e., slaughtered)’’.[29]
28- الْمُقْنِعُ، قَالَ رَسُولُ اللَّهِ ص كُلُّ ذِي نَابٍ مِنَ السِّبَاعِ وَ مِخْلَبٍ مِنَ الطَّيْرِ وَ الْحُمُرِ الْإِنْسِيَّةِ حَرَامٌ.
(The book) ‘Al Muqnie’ –
‘Rasool-Allah-saww said: ‘All from the wild animals with fangs, and from the birds (with) claws, and the ‘Al Insiya’ donkeys are Prohibited’’.[30]
29- الْمَحَاسِنُ، عَنِ السَّيَّارِيِّ رَفَعَهُ قَالَ: أَكْلُ لَحْمِ الْجَزُورِ يَذْهَبُ بِالْقَرَمِ.
(The book) ‘Al Mahasin’ – from Al Sayyari, raising it, said,
‘Eating the meat of the sacrificial animal does away with the politeness’’.[31]
30- وَ فِي حَدِيثٍ مَرْوِيٍّ قَالَ: مِنْ تَمَامِ حُبِّ الْإِسْلَامِ حُبُّ لَحْمِ الْجَزُورِ.
And in a reported Hadeeth, he said, ‘From the complete love of Al Islam, is loving the meat of the sacrificial animal’’.[32]
31- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ كَرِهَ أَكْلَ لَحْمِ الْغُرَابِ لِأَنَّهُ فَاسِقٌ.
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Muhammaad Bin Yahya Al Khazaz, from Giyas Bin Ibrahim,
‘From Ja’far-asws Bin Muhammad-asws, he-asws disliked eating the meat of the crow because it is a mischief maker’’.[33]
32 كِتَابُ الْمَسَائِلِ، بِإِسْنَادِهِ إِلَى عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الْغُرَابِ الْأَبْقَعِ وَ الْأَسْوَدِ أَ يَحِلُّ أَكْلُهُمَا فَقَالَ لَا يَحِلُّ أَكْلُ شَيْءٍ مِنَ الْغِرْبَانِ زَاغٍ وَ لَا غَيْرِهِ.
The book ‘Al Masaail’ – by his chain to,
‘Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the crow, the spotted and the (totally) black, ‘Is it Permissible to eat them?’ He-asws said: ‘It is not Permissible to eat anything from the crows, raven nor anything else’’.[34]
و احتج المحللون بِرِوَايَةِ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: إِنَّ أَكْلَ الْغُرَابِ لَيْسَ بِحَرَامٍ إِنَّمَا الْحَرَامُ مَا حَرَّمَهُ اللَّهُ فِي كِتَابِهِ وَ لَكِنَّ الْأَنْفُسَ تَتَنَزَّهُ عَنْ كَثِيرٍ مِنْ ذَلِكَ تَقَذُّراً.
And the ones permitting are arguing with a report of Zurara from one of the two (5th or 6th Imam-asws) having said: ‘Eating the crow isn’t Prohibited. But rather, the Prohibited is what Allah-azwj has Prohibited in His-azwj Book, but the souls (people) are disgusted from most of that dirtiness’’.[35]
33- دَعَائِمُ الْإِسْلَامِ، عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: كُلُّ ذِي نَابٍ مِنَ السِّبَاعِ وَ مِخْلَبٍ مِنَ الطَّيْرِ حَرَامٌ.
(The book) ‘Da’aim Al Islam’ –
‘From Rasool-Allah-saww having said: ‘All from the wild animals with fangs, and from the birds with claws, are Prohibited’’.[36]
34- وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَا يُؤْكَلُ الذِّئْبُ وَ لَا النَّمِرُ وَ لَا الْفَهْدُ وَ لَا الْأَسَدُ وَ لَا ابْنُ آوَى وَ لَا الدُّبُّ وَ لَا الضَّبُعُ وَ لَا شَيْءٌ لَهُ مِخْلَبٌ.
And from Ali-asws having said: ‘It will not be eaten, neither the wolf, nor the tiger, nor the cheetah, nor the lion, nor the jackal, nor the bear, nor the hyena, nor anything having claws for it’’.[37]
35- وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ أُوتِيَ بِضَبٍّ فَلَمْ يَأْكُلْ مِنْهُ وَ قَذَّرَهُ.
And from Rasool-Allah-saww, he-saww was brought a lizard, but he-saww did not eat anything from it and deemed it as filthy’’.[38]
36- وَ عَنْ عَلِيٍّ ع أَنَّهُ نَهَى عَنِ الضَّبِّ وَ الْقُنْفُذِ وَ غَيْرِهِ مِنْ حَرَشَةِ الْأَرْضِ كَالضَّبِّ وَ غَيْرِهِ.
And from Ali-asws, he-asws forbade from the lizard, and the hedgehog, and other such from the prey of the earth, like the lizard and others’’.[39]
37- وَ عَنْهُ أَنَّهُ قَالَ: مَرَّ رَسُولُ اللَّهِ ص عَلَى رَجُلٍ مِنَ الْأَنْصَارِ وَ هُوَ قَائِمٌ عَلَى فَرَسٍ لَهُ يَكِيدُ بِنَفْسِهِ فَقَالَ لَهُ رَسُولُ اللَّهِ ص اذْبَحْهُ يَكُنْ لَكَ أَجْرٌ بِذَبْحِكَ إِيَّاهُ وَ أَجْرٌ بِاحْتِسَابِكَ لَهُ
And from him having said, ‘Rasool-Allah-saww passed by a man from the Helpers, and he was standing upon a horse of his, deceiving (fascinating) with himself. Rasool-Allah-saww said to him: ‘Slaughter it, there would happen to be a Reward for you due to your having slaughtered it, and a Reward with your calculation for it’.
فَقَالَ يَا رَسُولَ اللَّهِ أَ لِي مِنْهُ شَيْءٌ قَالَ نَعَمْ كُلْ وَ أَطْعِمْنِي فَأَهْدَى إِلَى رَسُولِ اللَّهِ ص مِنْهُ فَخِذاً فَأَكَلَ وَ أَطْعَمَنَا.
He said, ‘O Rasool-Allah-saww! Is there something (Reward) for me from it?’ He-saww said: ‘Eat and feed me-saww’. He gifted a thigh from it to Rasool-Allah-saww. He-saww ate and fed us’’.[40]
38- وَ رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ نَهَى عَنْ ذَبْحِ الْخَيْلِ.
And we are reporting from Ja’far-asws Bin Muhammad-asws having prohibited from slaughtering the horse’’.[41]
39- وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ نَهَى عَنْ أَكْلِ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ يَوْمَ خَيْبَرَ.
And from Rasool-Allah-saww, he-saww had prohibited from eating the meat of the domesticated donkey on the day of Khyber’’.[42]
40- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: لَا تُؤْكَلُ الْبِغَالُ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘Do not eat the mules’’.[43]
وَ رُوِيَ هَذَا الْحَدِيثُ فِي التَّهْذِيبِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِي الْجَوْزَاءِ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع مِثْلَهُ إِلَّا أَنَّ فِيهِ فَقَالَ لَهُ رَسُولُ اللَّهِ ص انْحَرْهُ يُضَعَّفْ لَكَ بِهِ أَجْرَانِ بِنَحْرِكَ إِيَّاهُ إلخ.
And this Hadeeth has been reported in (the book) ‘Al Tehzeeb’ – from Muhammd Bin Ahmad Bin Yahya, from Abu Ja’far, from Abu Al Jowza, from Al Husayn Bin Ulwan, from Amro Bin Khalid,
‘From Zayd son of Ali-asws (Bin Al Husayn-asws), from his forefathers-asws, from Ali-asws – similar to it, except and there is in it: ‘Rasool-Allah-saww said to him: ‘Sacrifice it, two Rewards would be added for you due to it, for you having sacrificed it’ – etc.’’.[44]
باب 4 الجراد و السمك و سائر حيوان الماء
CHAPTER 4 – THE LOCUSTS AND THE FIGHT AND REST OF THE WATER ANIMALS
الآيات
The Verses
النحل وَ هُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْماً طَرِيًّا
Surah Al Nahl: And He is the One Who Made the sea subservient for you to be eating fresh flesh from it, [16:14].
فاطر وَ مِنْ كُلٍّ تَأْكُلُونَ لَحْماً طَرِيًّا
Surah Fatir: And from each you are eating fresh meat [35:12].
تفسير
(Forbidden) Interpretation (opinionated)
سَخَّرَ الْبَحْرَ قيل أي جعله بحيث يتمكنون من الانتفاع به بالركوب و الاصطياد و الغوص
the sea subservient – It is said, ‘I.e., Made whereby you are enabled from benefitting with it, with the sailing and the fishing, and the diving’
لِتَأْكُلُوا مِنْهُ لَحْماً طَرِيًّا سمى لحما جريا على اللغة و عرفا يطلق مقيدا فيقال لحم السمك و يقابل به المطلق فيقال أكلت لحما و سمكا و تقييده بالطري ليس مخصصا له بالتحليل للإجماع على حل غيره أيضا لكن لما خرجت مخرج الامتنان و كان في طراوته ألذ كان التقييد به أليق
for you to be eating fresh flesh from it, [16:14] – He-azwj Named is as ‘fresh flesh’, flowing upon the language, and is customary to link a chain, so it can be said, ‘Meat of the fish’, and it can be compared with, it can be said, ‘I ate meat and fish’, and its emphasis is with the freshness, not specific for it with the Permissibility for the whole upon a state of others as well, but due to emerges an emergence of gratitude, and it was in its freshness that the restriction with it was more appropriate.
و قيل وصفه بالطري لسرعة تطرق التغيير إليه و لا ريب أنه أطرى اللحوم و استدل مالك و الثوري بالآية على أن السمك لحم فإذا حلف لا يأكل لحما حنث بالسمك و أجيب بأنه لحم لغة لا عرفا و الأيمان مبنية على العرف لكونه طاريا على اللغة ناسخا لحكمها و فيه إشكال
And it is said, ‘He-azwj Described it as being with the freshness due to the quickness of the alternation to it, and there is no doubt that it is freshest of the meats. And Malik and Al Sowry evidenced with the Verse that the fish is meat. So when one swears an oath that he will not eat meat, he perjures with the fish, and strangeness of it being meat in language, is not known, and the Eman is built upon the knowing of it being fresh based upon the language, abrogating to is ruling, and there is a problem in it.
وَ مِنْ كُلٍ أي من البحرين تَأْكُلُونَ لَحْماً طَرِيًّا الكلام فيه كما مر.
And from each – I.e., from the two flows (sweet and salty) you are eating fresh meat [35:12] – the speech regarding it has already passed.
و قال الدميري السمك من خلق الماء الواحدة سمكة و الجمع أسماك و سموك و هو أنواع كثيرة و لكل نوع اسم خاص
And Al-Dimeyri said, ‘The fish is from the creatures of the water, the singular is ‘Samakah’ (fish), and the plural is ‘Ismak’ and ‘Samouk’ (fishes), and it is of many types, and for every type there is a specific name.
قَالَ النَّبِيُّ ص إِنَّ اللَّهَ خَلَقَ أَلْفَ أُمَّةٍ سِتَّمِائَةٍ مِنْهَا فِي الْبَحْرِ وَ أَرْبَعَمِائَةٍ فِي الْبَرِّ.
The Prophet-saww said: ‘Allah-azwj Created a thousand communities – seven hundred of these are in the sea and four hundred are in the land’.
و من أنواع الأسماك ما لا يدرك الطرف أولها و آخرها لكبرها و ما لا يدركها الطرف لصغرها و كله يأوي الماء و يستنشقه كما يستنشق بنو آدم و حيوان البر الهواء إلا أن حيوان البر يستنشق الهواء بالأنوف و يصل ذلك إلى قصبة الرئة و السمك يستنشق بأصداغه فيقوم له الماء في تولد الروح الحيواني في قلبه مقام الهواء و إنما استغنى عن الهواء في إقامة الحيوان
And from the types of fishes is what its beginning side does not come across its end due to its largeness, and what toes not come across its side due to its smallness, and all of these shelter in the water, and they are inhaling it like what the children of Adam-as and the land animals inhale the air, except that the land animals are inhaling the hair through the noses, and that arrives to a trachea of the lung, while the fish inhales through its temporal bone, so the water stays for it in producing the animalistic wind in its heart in place of the air, and rather it is needless from the air in its staying alive.
و لم نستغن نحن و ما أشبهنا من الحيوان عنه لأنه من عالم الماء و الأرض دون عالم الهواء و نحن من عالم الماء و الهواء و الأرض و نسيم البر لو مر على السمك ساعة لهلك
And we and what resembles us are not needless from the living from it because from the world of the water and the earth is besides the world of the air, and we are from the world of the water and the air and the earth, and the breeze of the land, if it were to pass upon the fish for a time, it would die.
و هو بجملته شره كثير الأكل لبرد مزاج معدته و قربها من فمه و أنه ليس له عنق و لا صوت إذ لا يدخل إلى جوفه هواء البتة و لذلك يقول بعضهم إن السمك لا رئة له كما أن الفرس لا طحال له و الجمل لا مرارة له و النعامة لا مخ له.
In general, it is very greedy and eats a lot due to the cool temperament of its stomach and its nearness from its mouth, and there isn’t a neck for it nor any voice, when the air does not enter to its inside anyway, and for that some of them say that the fish, there is no lung for it like the horse has not spleen for it, and the camel has not bile for it, and the ostrich has no brains for it.
و صغار السمك تحترس من كباره فلذلك تطلب ماء الشطوط و الماء القليل الذي لا يحمل الكبير و هو شديد الحركة لأن قوته المحركة للإرادة تجري في مسلك واحد لا ينقسم في عضو خاص و هذا بعينه موجود في الحيات
And the small fish are wary from its large ones, for that (reason) it seeks water of the coasts and the water is little which the large ones cannot endure, and it is of intense movement, because its strength is movement for the intention, running in one path, it is not divided in one organ in particular, and this exactly exists in the living beings.
و من السمك ما يتولد بسفاد و منها ما يتولد بغيره إما من الطين أو من الرمل و هو الغالب في أنواعه و غالبا يتولد من العفونات و بيض السمك ليس له بياض و لا صفرة إنما هو لون واحد و في البحر
And from the fish is what give birth in silt, and from these is what gives birth somewhere else. As for from the clay or from the sand, and it is the majority in its types, and majority give birth from the moulds, and eggs of the fish, there isn’t whiteness for it nor yellowness, but rather it is of one colour, and it is the sea.
من العجائب ما لا يستطاع حصره حكى القزويني في عجائب المخلوقات عن عبد الرحمن بن هارون المغربي قال ركبت بحر المغرب فوصلت إلى موضع يقال له البرطون و كان معنا غلام صقلي له صنارة فألقاها في البحر فصاد بها سمكة نحو الشبر فنظرنا فإذا خلف أذنها اليمنى مكتوب لا إله إلا الله و في قفاها محمد و في خلف أذنها اليسرى رسول الله ص.
Among the wonders is what cannot be counted. Al-Qazwiny narrated regarding wonders of the creatures from Abdul Rahman Bin Haroun Al-Maghriby who said, ‘I sailed the western sea and I arrived to a place called Al-Bartoun, and there was a Sicilian boy having a fishing rod with him. He cast it in the sea and fished with it a of approximately a palm’s width. We looked and behold, behind its right ear was inscribed, ‘There is no god except Allah-azwj’, and it it’s back, ‘Muhammad’, and behind its left ear, ‘Rasool-Allah-saww’’.
1- دَعَائِمُ الْإِسْلَامِ، عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: إِدْمَانُ أَكْلِ السَّمَكِ الطَّرِيِّ يُذِيبُ الْجَسَدِ وَ كَانَ إِذَا أَكَلَ السَّمَكَ قَالَ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ أَبْدِلْنَا خَيْراً مِنْهُ.
(The book) ‘Da’aim Al Islam’ –
‘From Rasool-Allah-saww having said: ‘Habitual eating of the fresh fish would melt (slim) the body’, and whenever he-saww ate the fish he-saww said: ‘O Allah-azwj! Bless for us in it and Replace for us better than it’’.[45]
2- وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع أَكْلُ التَّمْرِ بَعْدَهُ يُذْهِبُ أَذَاهُ.
And Ja’far-asws Bin Muhammad-asws said: ‘Eating the dates after it (fish) does away with its harm’’.[46]
3- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ نَهَى عَنْ أَكْلِ مَا صَادَهُ الْمَجُوسُ مِنَ الْحُوتِ وَ الْجَرَادِ لِأَنَّهُ لَا يَأْكُلُ مِنْهُ إِلَّا مَا أُخِذَ حَيّاً.
And from Ja’far-asws Bin Muhammad-asws, he-asws had prohibited from eating what the Magians had hunted/fished from the fishes and the locusts because he-asws would not eat from it except what is taken alive’’.[47]
4- الْهِدَايَةُ، كُلْ مِنَ الْمِسْكِ مَا كَانَ لَهُ فُلُوسٌ وَ لَا تَأْكُلْ مَا لَيْسَ لَهُ فَلْسٌ وَ ذَكَاةُ السَّمَكِ وَ الْجَرَادِ أَخْذُهُ وَ لَا تَأْكُلِ الدَّبَا مِنَ الْجَرَادِ وَ هُوَ الَّذِي لَا يَسْتَقِلُّ بِالطَّيَرَانِ وَ لَا تَأْكُلْ مِنَ السَّمَكِ الْجِرِّيثَ وَ لَا الْمَارْمَاهِيَ وَ لَا الطَّافِيَ وَ لَا الزِّمِّيرَ.
(The book) ‘Al Hidaya’ –
‘Eat from the fishes, whatever has scales for it, and do not eat what hasn’t any scales for it, and purification of the fish and the locust is taking it, and do not eat ‘Al-Daba’ from the locusts, and it is which does not take with the flight, and do not eat from the fish – the eel, nor the seahorse, nor the floating (dead fish), nor the Hemibagrus’’.[48]
And Al-Sadiq-asws was asked about the shrimps. He-asws said: ‘Do not eat it, for we-asws do not recognise it as being among the fish(es)’’.[49]
6- كِتَابُ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ كَانَ أَصْحَابُ الْمُغِيرَةِ يَكْتُبُونَ إِلَيَّ أَنْ أَسْأَلَهُ عَنِ الْجِرِّيثِ وَ الْمَارْمَاهِي وَ الزِّمِّيرِ وَ مَا لَيْسَ لَهُ قِشْرٌ مِنَ السَّمَكِ حَرَامٌ هُوَ أَمْ لَا فَسَأَلْتُهُ عَنْ ذَلِكَ
The book of Aasim Bin Humeyd, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, (the narrator) said: ‘The companions of Al-Mugheira had written to me to ask him-asws about the eel, and the seahorse, and the Hemibagrus, and what from the fish don’t have scales for it, whether it is Prohibited or not. I asked him-asws about that.
فَقَالَ لِيَ اقْرَأْ هَذِهِ الْآيَةَ الَّتِي فِي الْأَنْعَامِ فَقَرَأْتُهَا حَتَّى فَرَغْتُ مِنْهَا
He-asws said to me: ‘Read this Verse which is in (Surah) Al-Anaam’. I read it until I was free from it.
قَالَ فَقَالَ لِي إِنَّمَا الْحَرَامُ مَا حَرَّمَ اللَّهُ فِي كِتَابِهِ وَ لَكِنَّهُمْ قَدْ كَانُوا يَعَافُونَ الشَّيْءَ وَ نَحْنُ نَعَافُهُ.
He (the narrator) said, ‘He-asws said to me: ‘But rather the Prohibited is what Allah-azwj has Prohibited in His-azwj Book, but they have been avoiding the thing, and we-asws are avoiding it’’.[50]
التَّهْذِيبُ، بِإِسْنَادِهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمٍ مِثْلَهُ إِلَّا أَنَّهُ زَادَ بَعْدَ قَوْلِهِ فِي الْأَنْعَامِ قُلْ لا أَجِدُ فِي ما أُوحِيَ إِلَيَّ مُحَرَّماً عَلى طاعِمٍ قَالَ فَقَرَأْتُهَا إلخ.
(The book) ‘Al Tehzeeb’ – By his chain, from Al Husayn Bin Saeed, from Ibn Abu Najran, from Aasim,
‘Similar to it, except there is an addition after his-asws words: ‘In (Surah) Al Anaam, Say: ‘I do not find in what is Revealed to me a Prohibition upon a food [6:145]’. He (the narrator) said, ‘I read it’, etc.’’.[51]
7- الدُّرُّ الْمَنْثُورُ، عَنْ عِكْرِمَةَ قَالَ قَالَ ابْنُ عَبَّاسٍ مَكْتُوبٌ عَلَى الْجَرَادَةِ بِالسُّرْيَانِيَّةِ إِنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا وَحْدِي لَا شَرِيكَ لِي الْجَرَادُ جُنْدٌ مِنْ جُنْدِي أُسَلِّطُهُ عَلَى مَنْ أَشَاءُ مِنْ عِبَادِي.
(The non-Shia book) ‘Al Durr Al Mansour’ – from Ikrimah (Bin Abu Jahl-la) said, ‘Ibn Abbas said,
‘It is written in Assyrian upon the grasshoppers (locusts), ‘I-azwj am Allah-azwj. There is no god except Me-azwj Alone. There is no associate for Me-azwj. The locust is an army from My-azwj armies. I-azwj Prevail it upon the one I-azwj do Desire from My-azwj servants’’.[52] (From a non-Shia source and not a Hadeeth)
وَ عَنْ أَبِي زُهَيْرٍ قَالَ: لَا تَقْتُلُوا الْجَرَادَ فَإِنَّهُ جُنْدٌ مِنْ جُنْدِ اللَّهِ الْأَعْظَمِ.
And from Abu Zuheyr who said, ‘Do not kill the locusts for it is an army from the mighty armies of Allah-azwj’’.[53] (From a non-Shia source and not a Hadeeth)
9- وَ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: كُنَّا عَلَى مَائِدَةٍ أَنَا وَ أَخِي مُحَمَّدُ ابْنُ الْحَنَفِيَّةِ وَ بني [بَنُو] عَمِّي عَبْدُ اللَّهِ بْنُ عَبَّاسٍ وَ قُثَمُ وَ الْفَضْلُ فَوَقَعَتْ جَرَادَةٌ فَأَخَذَهَا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فَقَالَ لِلْحَسَنِ تَعْلَمُ مَا مَكْتُوبٌ عَلَى جَنَاحِ الْجَرَادَةِ
And from Al Husayn Bin Ali-asws having said: ‘We were upon a meal, I-asws and my-asws brother Muhammad Bin Al-Hanafiyya and the sons of my-asws uncle Abdullah Bin Abbas, and Qusam, and Al-Fazl. A grasshopper landed, and Abdullah Bin Abbas seized it. He said to Al-Hassan-asws, ‘Do you-asws know what is written upon a wing of the locust?’
فَقَالَ سَأَلْتُ أَبِي فَقَالَ سَأَلْتُ رَسُولَ اللَّهِ ص فَقَالَ لِي عَلَى جَنَاحِ الْجَرَادَةِ مَكْتُوبٌ إِنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا رَبُّ الْجَرَادَةِ وَ رَازِقُهَا إِذَا شِئْتُ بَعَثْتُهَا رِزْقاً لِقَوْمٍ وَ إِنْ شِئْتُ عَلَى قَوْمٍ بَلَاءً
He-asws said: ‘I-asws had asked my-asws father-asws. He-asws said: ‘I-asws asked Rasool-Allah-saww. He‑saww said to me: ‘Upon a wing of the locust is written, ‘Me-azwj, I-azwj am Allah-azwj. There is no god except I-azwj, Lord-azwj of the locust and its Sustainer. When I-azwj so Desire, I-azwj Send it to a people as sustenance, and if I-azwj so Desires, as an affliction upon a people!’’
فَقَالَ ابْنُ عَبَّاسٍ هَذَا وَ اللَّهِ مِنْ مَكْنُونِ الْعِلْمِ.
Ibn Abbas said, ‘By Allah-azwj, this is from the hidden knowledge!’’[54]
10- حَيَاةُ الْحَيَوَانِ، بِإِسْنَادِ الطَّبَرَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ ع قَالَ: كُنَّا عَلَى مَائِدَةٍ وَ ذَكَرَ نَحْوَهُ.
(The book) ‘Hayaat Al Haywan’ – by the chain of Al Tabrany,
‘From Al-Hassan-asws Bin Ali-asws having said: ‘We were upon a meal’ – and mentioned approximate to it’’.[55]
11- كِتَابُ الْمَسَائِلِ، بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الْجِرِّيِّ يَحِلُّ أَكْلُهُ فَقَالَ إِنَّا وَجَدْنَاهُ فِي كِتَابِ أَمِيرِ الْمُؤْمِنِينَ ع حَرَاماً.
‘Kitab Al Masaail’ – Bin his chain,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws having said: ‘I asked him-asws about the eel, ‘Is it Permissible to eat it?’’ He-asws said: ‘We found it to be Prohibited in the book of Amir Al-Momineen-asws’’.[56]
12- كِتَابُ صِفَاتِ الشِّيعَةِ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ عُبَيْدِ اللَّهِ عَنِ الصَّادِقِ ع قَالَ: مَنْ أَقَرَّ بِسَبْعَةِ أَشْيَاءَ فَهُوَ مُؤْمِنٌ الْبَرَاءَةِ مِنَ الْجِبْتِ وَ الطَّاغُوتِ وَ الْإِقْرَارِ بِالْوَلَايَةِ وَ الْإِيمَانِ بِالرَّجْعَةِ وَ الِاسْتِحْلَالِ لِلْمُتْعَةِ وَ تَحْرِيمِ الْجِرِّيِّ وَ الْمَسْحِ عَلَى الْخُفَّيْنِ.
‘Kitab Sifaat Al Shia’ – from Ali Bin Ahmad Bin Abdullah, from his father, from his grandfather Ahmad Bin Abu Abdullah, from his father, from Amro bin Shimr, from Ubeydullah,
‘From Al-Sadiq-asws having said: ‘One who acknowledges with seven things, so he is a Momin – the disavowing from the idols and the tyrants, and the acknowledgement with the Wilayah, and the Eman with the Return (Raj’at), and the permissibility of the Mut’ah (temporary marriage) and prohibiting the eel and the wiping (Mas’ah) upon the socks’’.[57]
13- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الْجَرَادِ نُصِيبُهُ مَيِّتاً فِي الصَّحْرَاءِ أَوْ فِي الْمَاءِ أَ يُؤْكَلُ قَالَ لَا تَأْكُلْهُ
(The book) ‘Qurb Al Asnaad’ – from Abdullah Bin Al-Hassan,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, said, ‘I asked him-asws about the locust, ‘We attain it as dead in the desert, or in the water, can it be eaten?’’ He-asws said: ‘No, do not eat it’’.
قَالَ وَ سَأَلْتُهُ عَنِ الْجَرَادِ نَصِيدُهُ فَيَمُوتُ بَعْدَ مَا نَصِيدُهُ فَيُؤْكَلُ قَالَ لَا بَأْسَ
He said, ‘And I asked him-asws about the locust we hunt (catch), so they die after us having caught them, can it be eaten?’ He-asws said: ‘There is no problem’.
قَالَ سَأَلْتُهُ عَنِ الدَّبَى مِنَ الْجَرَادِ أَ يُؤْكَلُ قَالَ لَا حَتَّى يَسْتَقِلَّ بِالطَّيَرَانِ.
He said, ‘I asked him-asws about ‘Al-Daby’ (cricket?) from the locusts, ‘Can it be eaten?’ He-asws said: ‘No, until it is less with the flight’’.[58]
كِتَابُ الْمَسَائِلِ، بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع مِثْلَ الْجَمِيعِ إِلَّا أَنَّهُ قَالَ فِي الْأَخِيرِ قَالَ سَأَلْتُهُ عَنِ الدَّبَى هَلْ يَحِلُّ أَكْلُهُ قَالَ لَا يَحِلُّ أَكْلُهُ حَتَّى يَطِيرَ.
‘Kitab Al Masaail’ – by his chain,
‘From Ali son of Ja’far-asws, from his brother-asws – similar to the entirety except he said in the end. He said, ‘I asked him-asws about ‘Al-Daby’ (cricket?), is it Permissible to eat it?’ He said, ‘It is not Permissible to eat it until it flies’’.[59]
14- دَعَائِمُ الْإِسْلَامِ، عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: النُّونُ ذَكِيٌّ وَ الْجَرَادُ ذَكِيٌّ وَ أَخْذُهُ حَيّاً ذَكَاةٌ.
(The book) ‘Da’aim Al Islam’ –
‘From Ali-asws having said: ‘The fish (with scales) is pure, and the locust is pure, and taking it alive is its purification’’.[60]
15- وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ نَهَى عَنِ الطَّافِي وَ هُوَ مَا مَاتَ فِي الْبَحْرِ مِنْ صَيْدِهِ قَبْلَ أَنْ يُؤْخَذَ.
And from him-asws, may the Salawaat of Allah-azwj be upon him-asws having prohibited from the floater (dead fish), and it is what died in the sea from it being fished, before it was taken’’.[61]
16- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: لَا يُؤْكَلُ مِنْ دَوَابِّ الْبَحْرِ إِلَّا مَا كَانَ لَهُ قِشْرٌ وَ كَرِهَ السُّلَحْفَاةَ وَ السَّرَطَانَ وَ الْجِرِّيَّ وَ مَا كَانَ فِي الْأَصْدَافِ وَ مَا جَانَسَ ذَلِكَ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘Do not eat from the creatures of the sea except what has scales for it’, and he-asws disliked the turtle, and the crab, and the eel, and whatever was in the shell, and what was the species of that’’.[62]
17- كِتَابُ الْمَسَائِلِ، بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَمَّا صَادَتِ الْمَجُوسُ مِنَ الْجَرَادِ وَ السَّمَكِ أَ يَحِلُّ أَكْلُهُ قَالَ صَيْدُهُ ذَكَاتُهُ لَا بَأْسَ
‘Kitab Al Masail’ – by his chain,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the Magians tend to hunt from the locusts and the fish, ‘Is it Permissible to eat it?’ He-asws said: ‘It being hunted (fished) its purification. There is no problem’.
وَ سَأَلْتُهُ عَنِ اللَّحْمِ الَّذِي يَكُونُ فِي أَصْدَافِ الْبَحْرِ وَ الْفُرَاتِ أَ يُؤْكَلُ فَقَالَ ذَلِكَ لَحْمُ الضَّفَادِعِ لَا يَصْلُحُ أَكْلُهُ.
And I asked him-asws about the meat which happens to be in the shells of the sea, and the Euphrates, ‘Can one eat it?’ He-asws said: ‘That is meat (for) the frogs. It is not correct to eat it’’.[63]
قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ مِثْلُ السُّؤَالِ الْأَخِيرِ إِلَّا أَنَّ فِيهِ لَا يَحِلُّ أَكْلُهُ كَمَا فِي الْكَافِي.
(The book) ‘Qurb Al Asnad’ – from Abdullah Bin Al-Hassan,
‘From Ali son of Ja’far-asws, similar to the last question, except that in it: ‘It is not Permissible to eat it’ – like what is in (the book) ‘Al-Kafi’’.[64]
18- قُرْبُ الْإِسْنَادِ، وَ كِتَابُ الْمَسَائِلِ، بِإِسْنَادِهِمَا عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ أَكْلِ السُّلَحْفَاةِ وَ السَّرَطَانِ وَ الْجِرِّيِّ أَ يَحِلُّ أَكْلُهُ قَالَ لَا يَحِلُّ أَكْلُ السُّلَحْفَاةِ وَ السَّرَطَانِ وَ الْجِرِّيِ.
(The books) ‘Qurb Al Asnaad’, and ‘Kitab Al Masaail’ – By their chains,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about eating the turtle, and the crab, and the eel, ‘Is it Permissible to eat it?’’ He-asws said: ‘No, it is not Permissible to eat the turtle, and the crab, and the eel’’.[65]
19- الْكَافِي، الْمَكَارِمُ، عَنِ ابْنِ نُبَاتَةَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَا تَبِيعُوا الْجِرِّيَّ وَ لَا الْمَارْمَاهِيَ وَ لَا الطَّافِيَ.
(The book) ‘Al Kafi’, (and) ‘Al Makarim’ – from Ibn Nubata,
‘From Ali-asws having said: ‘Do not sell the eels, nor the seahorses, nor the floaters (dead fish floating in the water)’’.[66]
20- الْمَحَاسِنُ، عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ وَ غَيْرِهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ الْمُغِيرَةِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْحُوتُ ذَكِيٌّ حَيَّةً وَ مَيِّتَةً.
(The book) ‘Al Mahasin’ – from Abu Ayoub Al Madany, and someone else, from Ibn Abu Umery, from Ibn Al Mugheira, from a man,
‘From Abu Abdullah-asws having said: ‘The fish (with scales) is pure, alive and (if) died (after catching it)’’.[67]
21- فِقْهُ الرِّضَا، قَالَ ع إِنْ وَجَدْتَ سَمَكَةً وَ لَمْ تَدْرِ أَ ذَكِيٌّ هُوَ أَمْ غَيْرُ ذَكِيٍّ وَ ذَكَاتُهُ أَنْ يُخْرَجَ مِنَ الْمَاءِ حَيّاً فَخُذْ مِنْهُ وَ اطْرَحْهُ فِي الْمَاءِ فَإِنْ طَفَا عَلَى رَأْسِ الْمَاءِ مُسْتَلْقِياً عَلَى ظَهْرِهِ فَهُوَ غَيْرُ ذَكِيٍّ وَ إِنْ كَانَ عَلَى وَجْهِهِ فَهُوَ ذَكِيٌ.
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘If you find a fish and you do not know whether it is pure or impure, and its purity is being extracted from the water alive, so take from it and drop it in the water. If it floats upon the surface of the water, lying upon its back, it is impure, and if it was upon its face, it is pure’’.[68]
21- الْمَكَارِمُ، عَنْ أَحْمَدَ بْنِ إِسْحَاقَ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع سَأَلْتُهُ عَنِ الْإِسْقَنْقُورِ يُدْخَلُ فِي دَوَاءِ الْبَاهِ لَهُ مَخَالِيبُ وَ ذَنَبٌ أَ يَجُوزُ أَنْ يُشْرَبَ فَقَالَ إِذَا كَانَ لَهُ قُشُورٌ فَلَا بَأْسَ.
(The book) ‘Al Makarim’ – from Ahmad Bin Is’haq who said,
‘I wrote to Abu Muhammad-asws asking him-asws about the skink (a type of fish) being inserted in medication as an aphrodisiac, having claws for it and a tail, ‘Is it allowed to drink (the medication)?’ He-asws said: ‘When there were scales for it, there is no problem’’.[69]
22- جَامِعُ الشَّرَائِعِ، لِيَحْيَى بْنِ سَعِيدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع كُلُّ مَا كَانَ فِي الْبَحْرِ مِمَّا يُؤْكَلُ فِي الْبَرِّ مِثْلُهُ فَجَائِزٌ أَكْلُهُ وَ كُلُّ مَا كَانَ فِي الْبَحْرِ مِمَّا لَا يَجُوزُ أَكْلُهُ فِي الْبَرِّ لَمْ يَجُزْ أَكْلُهُ.
(The book) ‘Jamie Al Sharaie’ of Yahya Bin Saeed,
‘From Ja’far-asws Bin Muhammad-asws: ‘Eat whatever is found in the sea from what can be eaten in the land, similar to it, so it is allowed to eat it, and all what is (found) in the sea from what is not allowed to eat it in the land, it is not allowed to eat it’’.[70]
23- قُرْبُ الْإِسْنَادِ، عَنْ مُحَمَّدِ بْنِ عِيسَى وَ الْحَسَنِ بْنِ ظَرِيفٍ وَ عَلِيِّ بْنِ إِسْمَاعِيلَ كُلِّهِمْ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ: الْحِيتَانُ وَ الْجَرَادُ ذَكِيٌّ كُلُّهُ.
(The book) ‘Qurb Al Asnaad’ – from Muhammad Bin Isa, and Al-Hassan Bin Zarefy, and Ali Bin Ismail, all of them from Hammad Bin Isa,
‘From Abu Abdullah-asws, from his-asws father-asws, he (the narrator) said, ‘He-asws said: ‘The fish (with scales) and the locusts are clean, all of them’’.[71]
24- قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ سُئِلَ عَنْ أَكْلِ الْجَرَادِ فَقَالَ لَا بَأْسَ بِأَكْلِهِ ثُمَّ قَالَ إِنَّهُ نَثْرَةٌ مِنْ حُوتَةِ الْبَحْرِ
(The book) ‘Qurb Al Asnad’ – from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws having been asked, ‘Can the locust be eaten?’ He-asws said: ‘There is no problem with eating it’. Then he-asws said: ‘It is more widespread than the fishes of the sea’.
ثُمَّ قَالَ إِنَّ عَلِيّاً ع قَالَ إِنَّ الْجَرَادَ وَ السَّمَكَ إِذَا خَرَجَ مِنَ الْمَاءِ فَهُوَ ذَكِيٌّ وَ الْأَرْضُ لِلْجَرَادِ مَصْيَدَةٌ وَ السَّمَكُ أَيْضاً قَدْ يَكُونُ.
Then he-asws said: ‘Ali-asws said: ‘The locust and the fish, when they exit from the water (alive), they are pure, and the land is a trap for the locust and the fish as well can be’’.[72]
رَوَى ابْنُ مَاجَهْ عَنْ أَنَسٍ أَنَّ النَّبِيَّ ص دَعَا عَلَى الْجَرَادِ فَقَالَ اللَّهُمَّ أَهْلِكْ كِبَارَهُ وَ أَفْسِدْ صِغَارَهُ وَ اقْطَعْ دَابِرَهُ وَ خُذْ بِأَفْوَاهِهِ عَنْ مَعَايِشِنَا وَ أَرْزَاقِنَا.
It is reported in (the non-Shia book) Ibn Maja, from Anas (a well-known fabricator), ‘The Prophet-saww supplicated against the locust. He-saww said: ‘O Allah-azwj! destroy its large ones and Spoil its small ones, and Cut off their tails (posterity), and Take their mouths away from our livelihoods and our sustenance’’.[73]
25 قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ: سُئِلَ جَعْفَرٌ ع عَنِ الرَّبِيثَا فَقَالَ لَا بَأْسَ بِأَكْلِهَا وَدِدْنَا أَنَّ عِنْدَنَا مِنْهَا.
(The book) ‘Qurb Al Asnaad’ – from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘Ja’far-asws was asked about the shrimps. He-asws said: ‘There is no problem with eating it. We‑asws would love if with us-asws were (some) of these’’.[74]
26- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ سَمَكَةٍ وَثَبَتْ مِنَ النَّهَرِ فَوَقَعَتْ عَلَى الْجُدِّ فَمَاتَتْ هَلْ يَصْلُحُ أَكْلُهَا قَالَ إِنْ أَخَذْتَهَا قَبْلَ أَنْ تَمُوتَ فَكُلْهَا وَ إِنْ مَاتَتْ قَبْلَ أَنْ تَأْخُذَهَا فَلَا تَأْكُلْهَا
And from him, from Abdullah Bin Al-Hassan,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, said, ‘I asked him-asws about a fish having leapt from the river and falls upon the bank, so it dies, ‘Is it correct to eat it?’ He-asws said: ‘If you were to take it before it dies, then eat it, and if it has died before you take it, then do not eat it’.
وَ سَأَلْتُهُ عَمَّا حَسَرَ الْمَاءُ مِنْ صَيْدِ الْبَحْرِ وَ هُوَ مَيِّتٌ هَلْ يَحِلُّ أَكْلُهُ قَالَ لَا
And I asked him-asws about what the water besieges from prey of the sea and it dies, ‘Is it Permissible to eat it?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ السَّمَكِ يُصَادُ ثُمَّ يُوثَقُ فَيُرَدُّ إِلَى الْمَاءِ حَتَّى يَجِيءَ مَنْ يَشْتَرِيهِ فَيَمُوتُ بَعْضُهُ أَ يَحِلُّ أَكْلُهُ قَالَ لَا لِأَنَّهُ مَاتَ فِي الَّذِي فِيهِ حَيَاتُهُ
And I asked him-asws about the fishes which are fished, then tied, so they are returned to the water until someone comes to buy it, so some of them die, ‘Is it Permissible to eat it?’ He-asws said: ‘No because it died in that which is its life’.
وَ رِسَالَتُهُ عَنِ الصَّيْدِ يَحْبِسُهُ فَيَمُوتُ فِي مَصِيدَتِهِ أَ يَحِلُّ أَكْلُهُ قَالَ إِذَا كَانَ مَحْبُوساً فَكُلْ فَلَا بَأْسَ.
And I asked him-asws about the prey which is contained so it dies in its trap, ‘Is it Permissible to eat it?’ He-asws said: ‘When it was withheld, so eat, there is no problem’’.[75]
26- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ سَلَمَةَ بَيَّاعِ الْجَوَارِي قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَمَّا السَّمَكُ فَمَا لَمْ يَكُنْ لَهُ قِشْرٌ فَلَا تَأْكُلُهُ الْخَبَرَ.
(The book) ‘Al Khisaal’ – from Muhammad Bin Al Husayn Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khatta, from Al Hakam Bin Miskeen, from Abu Saeed Al Mukary, from Salamah, slave of Al Jawary who said,
‘Abu Abdullah-asws said: ‘As for the fish, whatever does not happen to have scales for it, do not eat it’ – the Hadeeth’’.[76]
27- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَّانِ وَ خَمْسَةٍ أُخْرَى عَنْ مَشَايِخِهِ عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ حَبِيبٍ عَنْ تَمِيمِ بْنِ بُهْلُولٍ عَنْ أَبِي مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: يُؤْكَلُ مِنَ الْجَرَادِ مَا اسْتَقَلَّ بِالطَّيَرَانِ وَ ذَكَاةُ السَّمَكِ وَ الْجَرَادِ أَخْذُهُ.
And from him, from Ahmad Bin Al-Hassan Al Qatta, and five others from his elders, from Ahmad Bin Yahya Bin Zakariya, from Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahloul, from Abu Muawiya Al Amsh,
‘From Al-Sadiq-asws having said: ‘It can be eaten from the locusts what are of little flight, and purification of the fish and locusts is their being seized’’.[77]
وَ قَالَ ع الْجِرِّيُّ وَ الْمَارْمَاهِي وَ الطَّافِي وَ الزِّمِّيرُ حَرَامٌ وَ كُلُّ سَمَكٍ لَا تَكُونُ لَهُ فُلُوسٌ فَأَكْلُهُ حَرَامٌ.
And he-asws said: ‘The eel, and the seahorse, and the floater (dead in the water), and the Hemibagrus are Prohibited, and all fish not having scales for it, eating it is Prohibited’’.[78]
28- الْعُيُونُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ الرِّضَا ع فِيمَا كَتَبَ لِلْمَأْمُونِ يَحْرُمُ الْجِرِّيُّ وَ السَّمَكُ و الطَّافِي وَ الْمَارْمَاهِي وَ الزِّمِّيرُ وَ كُلُّ سَمَكٍ لَا يَكُونُ لَهُ فَلْسٌ.
(The book) ‘Al Uyoun’ – from Abdul Wahid Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazan,
‘Among what he-asws wrote to Al-Mamoun: ‘Prohibited is the eel, and the floating (dead) fish, and the seahorse, and the Hemibagrus, and every fish not having scales for it’’.[79]
29- الْإِحْتِجَاجُ، عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: قَالَ الصَّادِقُ ع فِي جَوَابِ مَا سَأَلَ الزِّنْدِيقَ إِنَّ السَّمَكَ ذَكَاتُهُ إِخْرَاجُهُ حَيّاً مِنَ الْمَاءِ ثُمَّ يُتْرَكُ حَتَّى يَمُوتَ مِنْ ذَاتِ نَفْسِهِ وَ ذَلِكَ أَنَّهُ لَيْسَ لَهُ دَمٌ وَ كَذَلِكَ الْجَرَادُ الْخَبَرَ.
(The book) ‘Al Ihtijaj’ – from Hisham Bin Al Hakam who said,
‘Al-Sadiq-asws said in answer to what the Atheist had asked: ‘The fish, its purification 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’ – the Hadeeth’’.[80]
30- الْعُيُونُ، عَنْ جَعْفَرِ بْنِ نُعَيْمِ بْنِ شَاذَانَ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ شَاذَانَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ بَزِيعٍ قَالَ: كَتَبْتُ إِلَى الرِّضَا ع اخْتَلَفَ النَّاسُ عَلَيَّ فِي الرَّبِيثَا فَمَا تَأْمُرُنِي فِيهَا فَكَتَبَ لَا بَأْسَ بِهَا.
(The book) ‘Al Uyoun’ – from Ja’far Bin Nueym Bin Shazaan, from his uncle, from Muhammad Bin Shazan, from Al Fazl Bin Shazan, from Abu Bazie who said,
‘I wrote to Al-Reza-asws, ‘The people are differing to me regarding the shrimp, so what are you‑asws instructing me regarding it?’ He-asws wrote: ‘There is no problem with it’’.[81]
31- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَأْكُلْ جِرِّيثاً وَ لَا مَارْمَاهِيجاً وَ لَا إِرْبِيَانَ وَ لَا طِحَالًا لِأَنَّهُ بَيْتُ الدَّمِ وَ مُضْغَةُ الشَّيْطَانِ.
(The book) ‘Al Ilal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Al Saffar, from Abdullah Bin Al Salt, from Usman Bin Isa, from Sama’at,
‘From Abu Abdullah-asws having said: ‘Neither eat an eel, nor a seahorse, nor shrimps, nor spleen because it is a house of blood and a lump (morsel) of Satan-la’’.[82]
32- تُحَفُ الْعُقُولِ، قَالَ الصَّادِقُ ع لَا بَأْسَ بِأَكْلِ صُنُوفِ الْجَرَادِ وَ مَا يَجُوزُ أَكْلُهُ مِنْ صَيْدِ الْبَحْرِ مِنْ صُنُوفِ السَّمَكِ مَا كَانَ لَهُ قُشُورٌ فَحَلَالٌ أَكْلُهُ وَ مَا لَمْ يَكُنْ لَهُ قُشُورٌ فَحَرَامٌ أَكْلُهُ.
(The book) ‘Tuhaf Al Uqool’ –
‘Al-Sadiq-asws said: ‘There is no problem with eating a variety of locusts, and what is allowed to eat from hunts (fish) of the sea from variety of the fishes, whatever has 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’’.[83]
33- إِكْمَالُ الدِّينِ، عَنْ عَلِيِّ بْنِ أَحْمَدَ الدَّقَّاقِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ الْقَاسِمِ الْعِجْلِيِّ عَنْ أَحْمَدَ بْنِ يَحْيَى الْمَعْرُوفِ بِبُرْدٍ عَنْ مُحَمَّدِ بْنِ خُدَاهِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ هِشَامٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عُمَرَ الْجُعْفِيِّ عَنْ حَبَابَةَ الْوَالِبِيَّةِ قَالَتْ رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ ع فِي شُرْطَةِ الْخَمِيسِ وَ مَعَهُ دِرَّةٌ يَضْرِبُ بِهَا بَيَّاعِي الْجِرِّيِّ وَ الْمَارْمَاهِي وَ الزِّمِّيرِ وَ الطَّافِي وَ يَقُولُ لَهُمْ يَا بَيَّاعِي مُسُوخِ بَنِي إِسْرَائِيلَ وَ جُنْدَ بَنِي مَرْوَانَ
(The book) ‘Ikmal Al Deen’ – from Ali Bin Ahmad Al Daqqaq, from Al Kulayni, from Ali Bin Muhammad, from Muhammad Bin Ismail Bin Musa, from Ahmad Bin Al Qasim Al Ijaly, from Ahmad Bin Yahya, well-known as Burd, from Muhamma Bin Al Khudaie, from Abdullah Bin Ayoub, from Abdullah Bin Hisham, from Abdul Kareem, from Umar Al Jufy, from Hubaba Al Walibiya, she said,
‘I saw Amir Al-Momineen-asws among the special forces and with him-asws was a whip striking with it the sellers of the eels, and the seahorses, and the Hemibagrus, and the floaters (fish having died in the water), and he-asws was saying to them: ‘O sellers of morphed ones of the children of Israel and army of the clan of Marwan!’
فَقَامَ إِلَيْهِ فُرَاتُ بْنُ أَحْنَفَ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا جُنْدُ بَنِي مَرْوَانَ
Furaat Bin Akhnaf stood up to him-asws and said to him-asws, ‘O Amir Al-Momineen-asws! And what is an army of the clan of Marwan?’
فَقَالَ لَهُ أَقْوَامٌ حَلَقُوا اللِّحَى وَ فَتَلُوا الشَّوَارِبَ.
He-asws said to him: ‘People shaving off the beards and twisting (twirling) the moustaches’’.[84]
34- صَحِيفَةُ الرِّضَا، بِإِسْنَادِهِ عَنِ الرِّضَا ع عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: كُنَّا أَنَا وَ أَخِي الْحَسَنُ وَ أَخِي مُحَمَّدُ بْنُ الْحَنَفِيَّةِ وَ بَنُو عَمِّي عَبْدُ اللَّهِ بْنُ عَبَّاسٍ وَ قُثَمُ وَ الْفَضْلُ عَلَى مَائِدَةٍ نَأْكُلُ فَوَقَعَتْ جَرَادَةٌ عَلَى الْمَائِدَةِ فَأَخَذَهَا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فَقَالَ لِلْحَسَنِ يَا سَيِّدِي مَا الْمَكْتُوبُ عَلَى جَنَاحِ الْجَرَادَةِ
(The book) ‘Saheefa Al-Reza-asws’ – by his chain from Al-Reza-asws, from his-asws forefathers-asws, from Al Husayn-asws Bin Ali-asws having said: ‘I-asws, and my-asws brother Muhammad Bin Al-Hanafiya, and sons of my-asws uncle Abdullah Bin Abbas, and Qusam and Al-Fazl, we were upon a meal, eating. A grasshopper fell upon the meal. Abdullah Bin Abbas seized it. He said to Al-Hassan-asws, ‘O my Master-asws! What is written upon a wind of the grasshopper (locust)?’
قَالَ سَأَلْتُ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ سَأَلْتُ جَدَّكَ ص فَقَالَ عَلَى جَنَاحِ الْجَرَادِ مَكْتُوبٌ إِنِّي أَنَا اللَّهُ لا إِلهَ إِلَّا أَنَا رَبُّ الْجَرَادَةِ وَ رَازِقُهَا إِذَا شِئْتُ بَعَثْتُهَا لِقَوْمٍ رِزْقاً وَ إِذَا شِئْتُ بَعَثْتُهَا عَلَى قَوْمٍ بَلَاءً
He-asws said: ‘I-asws asked Amir Al-Momineen-asws. He-asws said: ‘I-asws asked your-asws grandfather‑saww. He-saww said: ‘Upon a wing of the grasshopper is written, ‘Me-azwj, I-azwj am Allah-azwj. There is no god except I-azwj, Lord-azwj of the locusts and their Sustainer. Whenever I-azwj so Desire, I-azwj Send them to a people as sustenance, and whenever I-azwj so Desire, I-azwj Send them to a people as affliction’’.
فَقَامَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فَقَبَّلَ رَأْسَ الْحَسَنِ بْنِ عَلِيٍّ ع ثُمَّ قَالَ هَذَا وَ اللَّهِ مِنْ مَكْنُونِ الْعِلْمِ.
Abdullah Bin Abbas stood up and kissed the head of Al-Husayn-asws Bin Ali-asws, then said: ‘This, by Allah-azwj, is from the hidden knowledge’’.[85]
35- الْمَحَاسِنُ، عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا بَأْسَ بِكَوَامِيخِ الْمَجُوسِ وَ لَا بَأْسَ بِصَيْدِهِمْ لِلسَّمَكِ.
(The book) ‘Al Mahasin’ – from Al Washa, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘There is no problem with sauces of the Magians, nor there any problem with their fishing of the fishes’’.[86]
36- الْمَحَاسِنُ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ عَلَيْكُمْ بِالسَّمَكِ فَإِنَّهُ إِنْ أَكَلْتَهُ بِغَيْرِ خُبْزٍ أَجْزَأَكَ وَ إِنْ أَكَلْتَهُ بِخُبْزٍ أَمْرَأَكَ.
(The book) ‘Al Mahasin’ – from Yaqoub Bin Yazeed, from Ibrahim Bin Abdul Hameed who said,
‘I heard Abu Al-Hassan-asws saying: ‘Upon you is with the fish, for if you were to eat it without bread, it would suffice you, and if you were to eat it with bread, it would be wholesome for you’’.[87]
37- الْمَحَاسِنُ، عَنْ نُوحٍ النَّيْسَابُورِيِّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص إِذَا أَكَلَ السَّمَكَ قَالَ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ أَبْدِلْنَا بِهِ خَيْراً مِنْهُ.
(The book) ‘Al Mahasin’ – from Buh Al Neshapuri, from sone of his companions,
‘From Abu Abdullah-asws having said: ‘It was so that whenever Rasool-Allah-saww ate the fish, he-saww said: ‘O Allah-azwj! Bless for us regarding it and Replace for us with better than it’’.[88]
38- وَ مِنْهُ، عَنْ أَبِي الْقَاسِمِ وَ يَعْقُوبَ بْنِ زَيْدٍ عَنِ الْعَبْدِيِ عَنِ ابْنِ سِنَانٍ وَ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: السَّمَكُ الطَّرِيُّ يُذِيبُ الْجَسَدَ.
And from him, from Abu Al Qasim and Yaqoub Bin Yazeed, from Al Abdy, from Ibn Sinan, and Abu Al Bakhtary,
‘From Abu Abdullah-asws having said: ‘The fresh fish melts (slims) the body’’.[89]
39- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بِكْرٍ الْقَصِيرِ عَنْ أَبِي الْحَسَنِ ع مِثْلَهُ.
And from him, from Ali Bin Hassan, from Musa Bin Bakr Al Qaseer,
‘From Abu Al-Hassan-asws – similar to it’’.[90]
40- وَ مِنْهُ، عَنِ الْبَزَنْطِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الشَّامِيِّ عَنْ حُسَيْنِ بْنِ حَنْظَلَةَ عَنْ أَحَدِهِمَا قَالَ: السَّمَكُ يُذِيبُ الْجَسَدَ.
And from him, from Al Bazanty, from Abdullah Bin Muhammad Al Shamy, from Husayn Bin Hamzala,
‘From one of the two (5th or 6th Imam-asws) having said: ‘(Eating) fish melts (slims) the body’’.[91]
41- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي بَصِيرٍ وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَكْلُ الْحِيتَانِ يُذِيبُ الْجَسَدَ.
And from him, from Muhammad Bin Isa, from Abu Baseer, and Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Muhammad Bin Sowqah,
‘From Abu Abdullah-asws having said: ‘Eating the fish (with scales) melts (slims) the body’’.[92]
42- وَ مِنْهُ، عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مِثْلَهُ.
And from him, from one of his companions, from Abdullah Bin Abdul Rahman, from Shueyb, from Abu Baseer, raising it, said,
‘Amir Al-Momineen-asws said – similar to it’’.[93]
43 وَ مِنْهُ، عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أُخْتِ الْأَوْزَاعِيِّ عَنْ مَسْعَدَةَ بْنِ الْيَسَعِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع السَّمَكُ الطَّرِيُّ يُذِيبُ اللَّحْمَ.
And from him, from one of his companions, from a son of the sister of Al Awzaie, from Mas’ada Bin Al Yas’a,
‘The fresh fish melts the flesh’’.[94]
44- وَ مِنْهُ، عَنْ عُثْمَانَ بْنِ عِيسَى رَفَعَهُ قَالَ: السَّمَكُ يُذِيبُ شَحْمَ الْعَيْنِ.
And from him, from Usman Bin Isa, raising it, said, ‘The fish melts the fat of the eyes’’.[95]
45- وَ فِي حَدِيثٍ أُخْرَى عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: السَّمَكُ الطَّرِيُّ يُذِيبُ بِمُخِّ الْعَيْنِ.
And in another Hadeeth from Misma’a,
‘From Abu Abdullah-asws having said: ‘The fresh fish melts brains (fat) of the eyes’’.[96]
46- وَ فِي حَدِيثٍ آخَرَ يُذْبِلُ الْجَسَدَ.
And in another Hadeeth: ‘Withers the body’.[97]
47- وَ مِنْهُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَكْلُ الْحِيتَانِ يُورِثُ السِّلَ.
And from him, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Eating the whales (sea-serpents) inherits the tuberculosis’’.[98]
48- وَ مِنْهُ، عَنْ نُوحٍ النَّيْسَابُورِيِّ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ مَوْلًى لِأَبِي عَبْدِ اللَّهِ ع قَالَ: دَعَا بِتَمْرٍ فِي اللَّيْلِ فَأَكَلَهُ ثُمَّ قَالَ مَا بِي شَهْوَتُهُ وَ لَكِنِّي أَكَلْتُ سَمَكاً ثُمَّ قَالَ وَ مَنْ بَاتَ وَ فِي جَوْفِهِ سَمَكٌ وَ لَمْ يُتْبِعْهُ بِتَمْرٍ أَوْ عَسَلٍ لَمْ يَزَلْ عِرْقُ الْفَالِجِ يَضْرِبُ عَلَيْهِ حَتَّى يُصْبِحَ.
And from him, from Nuh Al Neshapuri, from Saeed Bin Janah,
‘From a slave of Abu Abdullah-asws, he (the narrator) said, ‘He-asws called for the dates during the night and ate it, then said: ‘There is no desire with me for it, but I-asws had eaten a fish’. Then he-asws said: ‘So in whose insides the fish spends the night, and he does not follow it with dates, or honey, then vein of paralysis will not stop stirring upon him until morning’’.[99]
49- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ سَمُرَةَ بْنِ سَعِيدٍ قَالَ: خَرَجَ أَمِيرُ الْمُؤْمِنِينَ عَلَى بَغْلَةِ رَسُولِ اللَّهِ ع وَ خَرَجْنَا مَعَهُ نَمْشِي حَتَّى انْتَهَيْنَا إِلَى أَصْحَابِ السَّمَكِ فَجَمَعَهُمْ فَقَالَ أَ تَدْرُونَ لِأَيِّ شَيْءٍ جَمَعْتُكُمْ قَالُوا لَا
And from him, from his father, from Safwan, from Mansour Bin Hazim, from Sumarah Bin Saeed who said,
‘Amir Al-Momineen-asws went out upon a mule of Rasool-Allah-saww, and we went out with him‑asws walking until we ended up to the fishermen. He-asws gathered them and said, ‘Do you know for which thing I-asws have gathered you all?’ They said, ‘No’.
قَالَ لَا تَشْتَرُوا الْجِرِّيَّ وَ لَا الْمَارْمَاهِيَ وَ لَا الطَّافِيَ عَلَى الْمَاءِ وَ لَا تَبِيعُوهُ.
He-asws said: ‘Neither buy the eels, nor the seahorses, nor the floaters upon the water, nor sell it!’’[100]
50- وَ مِنْهُ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ حَدَّثَنِي جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ أَنَّ عَلِيّاً ع كَانَ يَرْكَبُ بَغْلَةَ رَسُولِ اللَّهِ ع ثُمَّ يَمُرُّ بِسُوقِ الْحِيتَانِ فَيَقُولُ أَلَا لَا تَأْكُلُوا وَ لَا تَبِيعُوا مَا لَمْ يَكُنْ لَهُ قِشْرٌ.
And from him, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘Ja’far-asws Bin Muhammad-asws narrated to me from his-asws father-asws: ‘Ali-asws was riding the mule of Rasool-Allah-azwj, then he-asws passed by the whale (seafood) market. He-asws said: ‘Indeed! Neither eat nor be selling what does not happen to have scales for it!’’[101]
51- وَ مِنْهُ، عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبِي يَقُولُ إِذَا ضَرَبَ صَاحِبُ الشَّبَكَةِ فَمَا أَصَابَ فِيهَا مِنْ حَيٍّ وَ مَيِّتٍ فَهُوَ حَلَالٌ مَا خَلَا مَا لَيْسَ لَهُ قِشْرٌ وَ لَا يُؤْكَلُ الطَّافِي مِنَ السَّمَكِ.
And from him, from Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws having said: ‘I-asws heard my-asws father-asws saying: ‘When the owner of the net strikes, so whatever he attains in it from the alive and the dead, it is Permissible, apart from what doesn’t have any scales for it, nor eat the floats from the fishes’’.[102]
وَ رَوَى الشَّيْخُ بِسَنَدٍ صَحِيحٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي رَجُلٍ نَصَبَ شَبَكَةً فِي الْمَاءِ ثُمَّ رَجَعَ إِلَى بَيْتِهِ وَ تَرَكَهَا مَنْصُوبَةً فَأَتَاهُ بَعْدَ ذَلِكَ وَ قَدْ وَقَعَ فِيهَا سَمَكٌ فَيَمُوتُنَ فَقَالَ مَا عَمِلَتْ يَدُهُ فَلَا بَأْسَ بِأَكْلِ مَا وَقَعَ فِيهَا.
And it is reported by the Sheykh by a correct chain, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws regarding a man who set up a net in the water, then returned to his house and left it set up. He came to it after that, and fishes had fallen in it, and they had died. He‑asws said: ‘Whatever his hands had worked, there is no problem in eating what falls into it’’.[103]
52- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمْدَانِيِّ عَنْ مُعَتِّبٍ قَالَ: قَالَ لِي أَبُو الْحَسَنِ ع يَوْماً يَا مُعَتِّبُ اطْلُبْ لَنَا حِيتَاناً طَرِيَّةً فَإِنِّي أُرِيدُ أَنْ أَحْتَجِمَ
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali Al Hamdany, from Moattab who said,
‘Abu Al-Hassan-asws said to me one day, ‘O Moattab! Seek fresh fish for us-asws, for I-asws want to get cupping done’.
فَطَلَبْتُهَا لَهُ فَأَتَيْتُهُ بِهَا فَقَالَ لِي يَا مُعَتِّبُ سَكْبِجْ لِي شَطْرَهَا وَ اشْوِ لِي شَطْرَهَا قَالَ فَتَغَدَّى مِنْهَا أَبُو الْحَسَنِ ع وَ تَعَشَّى.
I sought it for him-asws and came to him with it. He-asws said to me: ‘O Moattab! Cook for me‑asws part of it and grill for me-asws part of it’. Abu Al-Hassan-asws had lunch from it and dinner’’.[104]
53- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عُمَرَ بْنَ حَنْظَلَةَ قَالَتْ حَمَلَتِ الرَّبِيثَا فِي صُرَّةٍ إِلَى أَبِي عَبْدِ اللَّهِ ع فَسَأَلْتُهُ عَنْهَا فَقَالَ كُلْهَا وَ قَالَ لَهَا قِشْرٌ.
(The book) ‘Al Mahasin’ – from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Umar Bin Hanzala who said,
‘I carried shrimps in a basket to Abu Abdullah-asws. I asked him-asws about it. He-asws said: ‘Eat it’. And he-asws said: ‘There are scales for it’’.[105]
54- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ يَحْيَى الْأَحْوَلِ عَنْ بَعْضِ أَصْحَابِهِ قَالَ: شَهِدْتُ أَبَا الْحَسَنِ مُوسَى ع يَأْكُلُ مَعَ جَمَاعَةٍ فَأُتِيَ بِسُكُرُّجَاتٍ فَمَدَّ يَدَهُ إِلَى سُكُرُّجَةٍ فِيهَا رَبِيثَا فَأَكَلَ مِنْهَا فَقَالَ بَعْضُهُمْ جُعِلْتُ فِدَاكَ أَرَدْتُ أَنْ أَسْأَلَكَ عَنْهَا وَ قَدْ رَأَيْتُكَ أَكَلْتَهَا فَقَالَ لَا بَأْسَ بِأَكْلِهَا.
And from him, from Ahmad Bin Muhammad, from Ja’far Bin Yahya Al Ahowl, from one of his companions who said,
‘I witnessed Abu Al-Hassan Musa-asws eating with a group. He-asws was brought some platters. He-asws extended his-asws towards a platter wherein were shrimps. He-asws ate from it. One of them said, ‘May I be sacrificed for you-asws! I wanted to ask you-asws about it, and I-asws have seen you-asws eating it’. He-asws said: ‘There is no problem with eating it’’.[106]
55- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ عَلِيِّ بْنِ حَنْظَلَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّبِيثَا فَقَالَ قَدْ سَأَلَنِي عَنْهَا غَيْرُ وَاحِدٍ وَ اخْتَلَفُوا عَلَيَّ فِي صِفَتِهَا
(The book) ‘Al Mahasin’ – from his father, from Safwan, from Abdul Rahman Bin Al Hajjaj, from Ali Bin Hanzala who said,
‘I asked Abu Abdullah-asws about the shrimps. He-asws said: ‘Someone else had asked me about it and they differed to me-asws regarding its description’.
قَالَ فَرَجَعْتُ فَأَمَرْتُ بِهَا فَجَعَلْتُ ثُمَّ حَمَلْتُهَا إِلَيْهِ فَسَأَلْتُهُ عَنْهَا فَرَدَّ عَلَيَّ مِثْلَ الَّذِي رَدَّ فَقُلْتُ قَدْ جِئْتُكَ بِهَا فَضَحِكَ فَأَرَيْتُهَا إِيَّاهُ فَقَالَ لَيْسَ بِهِ بَأْسٌ.
He (the narrator) said, ‘I returned with it and made it (to be in a utensil), then carried it to him-asws. I asked him-asws about it. He-asws responded to me like which he-asws had responded. I said, ‘I have come to you-asws with it’. He-asws chuckled, so I showed it to him-asws. He-asws said: ‘There isn’t any problem with it’’.[107]
56- وَ مِنْهُ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الرَّبِيثَا فَقَالَ لَا بَأْسَ بِأَكْلِهَا وَ لَوَدِدْتُ أَنَّ عِنْدَنَا مِنْهَا.
And from him, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘Abu Abdullah-asws was asked about the shrimps. He-asws said: ’There is no problem with eating it, and I-asws wish we had some of it.’’.[108]
57- وَ مِنْهُ، عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ بِإِسْنَادٍ لَهُ قَالَ حَمَلَ رَجُلٌ مِنْ أَهْلِ الْبَصْرَةِ الْإِرْبِيَانَ إِلَى أَبِي عَبْدِ اللَّهِ ع وَ قَالَ: إِنَّ هَذَا نَتَّخِذُ مِنْهُ عِنْدَنَا شَيْءٌ يُقَالُ لَهُ الرَّبِيثَا يُسْتَطَابُ أَكْلُهُ وَ يُؤْكَلُ رَطْباً وَ يَابِساً وَ طَبِيخاً وَ إِنَّ أَصْحَابَنَا يَخْتَلِفُونَ مِنْهُ فَمِنْهُمْ مَنْ يَقُولُ إِنَّ أَكْلَهُ لَا يَجُوزُ وَ مِنْهُمْ مَنْ يَأْكُلُهُ
And from him, from Al Sayyari, from Muhammad Bin Jamhour, by a chain of his, said,
‘A man carried the prawns to Abu Abdullah-asws said: ‘This, we have taken from it. There is something from it with us called ‘Al-Rabeesa’. Is it recommended to eat it, can it be eaten wet, and dry, and cooked, and that our companions are differing from it. From them is one saying, ‘Eating it is not allowed, and from them is one eating it’.
فَقَالَ لِي كُلْهُ فَإِنَّهُ جِنْسٌ مِنَ السَّمَكِ أَ مَا تَرَاهَا تَقَلْقَلُ فِي قِشْرِهَا.
He-asws said to me: ‘Eat it, for it is a species from the fish. Are you not seeing them crackling in their scales?’’[109]
58 الْمَحَاسِنُ، عَنْ بَعْضِ الْعِرَاقِيِّينَ عَنْ جَعْفَرِ بْنِ الزُّبَيْرِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ الْحَكِيمِ عَنْ أَبِيهِ عَنْ حَدِيدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا أَكَلْتَ السَّمَكَ فَاشْرَبْ عَلَيْهِ الْمَاءَ.
(The book) ‘Al Mahasin’ – from one of the Iraqis, from Ja’far Bin Al Zubeyr Bin Muhammad Bin Al Hakeem, from his father, from Hadeed who said,
‘Abu Abdullah-asws said: ‘Whenever you eat the fish, then drink water upon it’’.[110]
59- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ سَهْلِ بْنِ الْيَسَعِ وَ النَّوْفَلِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْهَاشِمِيِّ عَنْ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ ابْنِ الْحَنَفِيَّةِ قَالَ: كُنْتُ أَنَا وَ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ بِالطَّائِفِ نَأْكُلُ إِذَا جَاءَتْ جَرَادَةٌ فَوَقَعَتْ عَلَى الْمَائِدَةِ فَأَخَذَهَا عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ ثُمَّ قَالَ يَا مُحَمَّدُ مَا سَمِعْتَ وَالِدَكَ يُحَدِّثُ فِي هَذَا الْكِتَابِ الَّذِي عَلَى جَنَاحِ الْجَرَادَةِ
And from him, from Muhammad Bin Sahl Bin Al Yas’a and Al Nowfaly, from Isa Bin Abdullah Al Hashimy, from Umar Bin Ali,
‘From Abu Al-Hassan-asws the 1st, from his-asws father-asws, from his-asws grandfather-asws, from Muhammad son of Ali-azwj, son of Al-Hanafiyya who said, ‘I and Abdullah Bin Al-Abbas were at Al Taif eating when a grasshopper came and landed upon the meal. Abdullah Bin Abbas seized it, then said, ‘O Muhammad! What have you heard your father-asws narrate regarding this writing which is upon a wing of the grasshopper?’
فَقُلْتُ قَالَ ع إِنَّ عَلَيْهِ مَكْتُوباً إِنِّي أَنَا اللَّهُ لا إِلهَ إِلَّا أَنَا خَلَقْتُ الْجَرَادَ جُنْداً مِنْ جُنُودِي وَ أُسَلِّطُهُ عَلَى مَنْ شِئْتَ مِنْ خَلْقِي.
I said, ‘He-asws said: ‘Upon it is written, ‘Me-azwj, I-azwj am Allah-azwj. There is no god except Me-azwj. I-azwj Created the locust as an army from My-azwj armies, and I-azwj Prevail it upon the one I-azwj so Desire from My-azwj creatures’’.[111]
60- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عُمَرَ بْنِ مُسْلِمٍ عَنِ الْحَسَنِ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ يَحْيَى بْنِ مَيْمُونٍ الْبَصْرِيِّ عَنْ رَجُلٍ عَنْ مِقْسَمٍ مَوْلَى ابْنِ عَبَّاسٍ قَالَ: لَمَّا سَيَّرَ ابْنُ الزُّبَيْرِ عَبْدَ اللَّهِ بْنَ الْعَبَّاسِ إِلَى الطَّائِفِ وَ زَارَهُ مُحَمَّدُ بْنُ عَلِيٍّ ابْنِ الْحَنَفِيَّةِ قَالَ فَبَيْنَا هُوَ ذَاتَ يَوْمٍ عِنْدَهُ إِذْ جِيءَ بِالْخِوَانِ لِلْغَدَاءِ فَجَاءَتْ جَرَادَةٌ ضَخْمَةٌ حَتَّى تَقَعَ عَلَى الْمَائِدَةِ فَسَمِعَ ابْنُ عَبَّاسٍ صَوْتَ وَقْعِهَا
And from him, from Muhammad Bin Ali, from Ahmad Bin Umar Bin Muslim, from Al-Hassan Bin Ismail Al Meysami, from Yahya Bin Maymoun Al Basry, from a man, from Miqsam, a slave of Ibn Abbas who said,
‘When Ibn Al-Zubeyr made Abdullah Bin Al-Abbas travel to Al-Taif and Muhammad Bin Ali Ibn Al-Hanafiya visited him, he said, ‘One day while he was in his presence when they came with the meal for the lunch. A large grasshopper came and landed upon the meal. Ibn Abbas (who was blind then) heard the sound of its landing.
فَقَالَ مَا هَذَا الصَّوْتُ الَّذِي أَسْمَعُ قَالُوا جَرَادَةٌ سَقَطَتْ عَلَى الْمَائِدَةِ قَالَ فَمَنْ تَنَاوَلَهُ قَالُوا مُقَسِّمٌ قَالَ يَا مُقَسِّمُ انْشُرْ جَنَاحَيْهَا فَانْظُرْ مَا ذَا تَرَى تَحْتَهَا قَالَ أَرَى نُقَطاً سُوداً
He said, ‘What is this sound which I hear?’ They said, ‘A grasshopped has landed upon the meal’. He said, ‘So who will grab it?’ They said, ‘Muqassim’. He said, ‘O Muqassim! Spread out its winds and look at what you see beneath it’. He said, ‘I see a black dot’.
قَالَ فَضَرَبَ بِيَدِهِ عَلَى فَخِذِ مُحَمَّدِ بْنِ عَلِيٍّ وَ كَانَ إِلَى جَنْبِهِ فَقَالَ هَلْ عِنْدَكُمْ فِي هَذَا شَيْءٌ
He (the narrator) said, ‘He struck with his hand upon the thigh of Muhammad son of Ali-asws, and he was to his side. He said, ‘Is there anything with you regarding this?’
فَقَالَ حَدَّثَنِي أَبِي عَنْ رَسُولِ اللَّهِ ص أَنَّهُ لَيْسَ شَيْءٌ مِنْ جَرَادَةٍ إِلَّا وَ تَحْتَ جَنَاحِهَا مَكْتُوبٌ بِالسُّرْيَانِيَّةِ إِنِّي أَنَا اللَّهُ رَبُّ الْعالَمِينَ قَاصِمُ الْجَبَابِرَةِ خَلَقْتُ الْجَرَادَ جُنْداً مِنْ جُنُودِي أُهْلِكُ بِهِ مَنْ شِئْتُ مِنْ خَلْقِي
He said, ‘My father-asws narrated to me from Rasool-Allah-saww that there isn’t anything from the locusts except and beneath its wind is written in Assyrian, ‘Me-azwj, I-azwj am Allah-azwj, Lord-azwj of the Worlds, Breaker of the tyrants. I-azwj Created the locust as an army from My-azwj armies. I-azwj Destroy by it the one I-azwj so Desire to from My-azwj creatures!’’
قَالَ فَتَبَسَّمَ ابْنُ عَبَّاسٍ ثُمَّ قَالَ يَا ابْنَ عَمِّ هَذَا وَ اللَّهِ مِنْ مَكْنُونِ عِلْمِنَا فَاحْتَفِظْ بِهِ.
He (the narrator) said, ‘Ibn Abbas smiled, then said, ‘O son of uncle! By Allah-azwj, this is from our hidden knowledge, so preserve it’’.[112]
61- وَ مِنْهُ، عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ وَ غَيْرِهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ الْمُغِيرَةِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْجَرَادُ ذَكِيٌّ حَيُّهُ وَ مَيْتُهُ.
And from him, from Abu Ayoub Al Madany and someone else, from Ibn Abu Umeyr, from Ibn Al Mugheira, from a man,
‘From Abu Abdullah-asws having said: ‘The locust is pure, alive, and dead’’.[113]
62- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ أَنَسٍ عَنْ عِيَاضٍ اللَّيْثِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ أَنَّ عَلِيّاً ع كَانَ يَقُولُ الْجَرَادُ ذَكِيٌّ وَ الْحِيتَانُ ذَكِيٌّ فَمَا مَاتَ فِي الْبَحْرِ فَهُوَ مَيِّتٌ.
And from him, from Abdullah Bin Al Salt, from Anas, from Iyaz Al Laysi,
‘From Ja’far-asws, from his-asws father-asws that Ali-asws had said: ‘The locusts are pure, and the fishes are pure, so whatever dies in the sea, it is dead (Prohibited)’’.[114]
63- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ عَوْنِ بْنِ جَرِيرٍ عَنْ عَمْرِو بْنِ هَارُونَ الثَّقَفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْجَرَادُ ذَكِيٌّ كُلُّهُ وَ الْحِيتَانُ ذَكِيٌّ كُلُّهُ وَ أَمَّا مَا هَلَكَ فِي الْبَحْرِ فَلَا تَأْكُلْهُ.
And from him, from his father, from Awn Bin Jareer, from Amro Bin Haroun Al Saqafy,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The locusts are pure, all of them, and the fishes are pure, all of them, and as for what dies in the sea, do not eat it’’.[115]
64- فِقْهُ الرِّضَا، قَالَ ع يُؤْكَلُ مِنَ السَّمَكِ مَا كَانَ لَهُ فُلُوسٌ وَ ذَكَاةُ السَّمَكِ وَ الْجَرَادِ أَخْذُهُ وَ لَا يُؤْكَلُ مَا يَمُوتُ فِي الْمَاءِ مِنْ سَمَكٍ وَ جَرَادٍ وَ غَيْرِهِ وَ إِذَا اصْطَدْتَ سَمَكاً وَ فِي جَوْفِهِ أُخْرَى أَكَلْتَ إِذَا كَانَ لَهَا فُلُوسٌ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘It would be eaten from the fish what had scales for it, and purification of the fish and the locust is their being seized, and do not eat what dies in the water, from the fish and the locust and others, and whenever you hunt (catch) a fish and there is another one in its inside, it can be eaten when there were scales for it’.
وَ رُوِيَ لَا يُؤْكَلُ مَا فِي جَوْفِهِ لِأَنَّهُ طُعْمَةٌ وَ لَا يُؤْكَلُ الْجِرِّيُّ وَ لَا الْمَارْمَاهِي وَ لَا الزِّمَّارُ وَ لَا الطَّافِي وَ هُوَ الَّذِي يَمُوتُ فِي الْمَاءِ فَيَطْفُو عَلَى رَأْسِ الْمَاءِ.
And it is reported: ‘Do not eat what is in its inside, because it is food, and neither eat the eel, nor the seahorse, nor the Hemibagrus, nor the floater, and it is which dies in the water, so it float on the surface of the water’’.[116]
تفصيل و تبيين قوله إذا اصطدت سمكا أقول ورد بهذا المضمون روايتان إِحْدَاهَا مَا رَوَى الشَّيْخُ بِإِسْنَادِهِ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ عَلِيّاً سُئِلَ عَنْ سَمَكَةٍ شُقَّ بَطْنُهَا فَوُجِدَ فِيهَا سَمَكَةٌ أُخْرَى فَقَالَ كُلْهَا جَمِيعاً.
Note: Detail and clarification of his-asws words: ‘Whenever you hunt (catch) a fish’ – I (Majlisi) am saying, ‘Regarding this subject, two reports have been referred. One of these is what is reported by the Sheykh, by his chain from Al Sakuny, from Abu Abdullah-asws: ‘Ali-asws was asked about a fish whose belly was split, so another fish was found to be in inside it. He-asws said: ‘(You can) eat them all’’.
و الأخرى ما رواه بسند مرسل يمكن أن يعد في الموثقات عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ رَجُلٌ أَصَابَ سَمَكَةً وَ فِي جَوْفِهَا سَمَكَةٌ قَالَ يُؤْكَلَانِ جَمِيعاً.
And another is what is reported by an unbroken chain, it can be counted being among the trusted ones, from Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘A man catches a fish and in its inside is (another) fish’. He-asws said: ‘They can both be eaten together’’.
كَمَا رَوَى الشَّيْخُ بِسَنَدٍ فِيهِ جَهَالَةٌ عَنْ أَيُّوبَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي حَيَّةٍ ابْتَلَعَتْ سَمَكَةً ثُمَّ طَرَحَتْهَا وَ هِيَ حَيَّةٌ تَضْطَرِبُ آكُلُهَا قَالَ إِنْ كَانَ فُلُوسُهَا قَدْ تَسَلَّخَتْ فَلَا تَأْكُلْهَا وَ إِنْ لَمْ تَكُنْ تَسَلَّخَتْ فَكُلْهَا.
Like what is reported by the Sheykh by a chain in which are unknown (narrators), from Ayoub Bin Ayn,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you‑asws! What are you-asws saying regarding a snake having swallowed a fish, then it drops (regurgitates it) and it is still alive, being restless, can I eat it?’ He-asws said: ‘If its scales have stripped off, then do not eat it, and if they have not been stripped off, eat it’’.
65- طِبُّ الْأَئِمَّةِ، عَنْ أَحْمَدَ بْنِ الْجَارُودِ الْعَبْدِيِّ مِنْ وُلْدِ الْحَكَمِ بْنِ الْمُنْذِرِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُيَسِّرٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: السَّمَكُ يُذِيبُ شَحْمَةَ الْعَيْنِ.
(The book) Tibb Al Aimma-asws’ – from Ahmad Bin Al Jaroud Al Abdy, from a son of Al Hakam Bin Al Munzir, from Usman Bin Isa, from Muyassar Al Halby,
‘From Abu Abdullah-asws having said: ‘The fish melts the fat of the eyes’’.[117]
66- وَ عَنْهُ عَنْ أَبِيهِ ع قَالَ: إِنَّ هَذَا السَّمَكَ لَرَدِيءٌ لِغِشَاوَةِ الْعَيْنِ وَ إِنَّ هَذَا اللَّحْمَ الطَّرِيَّ يُنْبِتُ اللَّحْمَ.
And from him-asws, from his-asws father-asws having said: ‘This fish reduces the covering (fat) of the eyes, and this fresh meat builds the meat’’.[118]
67- وَ مِنْهُ، عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَقِلُّوا مِنْ أَكْلِ السَّمَكِ فَإِنَّ لَحْمَهُ يُذْبِلُ الْبَدَنَ وَ يُكْثِرُ الْبَلْغَمَ وَ يُغَلِّظُ النَّفْسَ.
And from him,
‘From Abu Ja’far-asws having said: ‘Reduce from eating the fish for its meat melts (slims) the body, and increases the phlegm, and thickens the soul’’.[119]
بيان كان غلظ النفس كناية عن البلادة و سوء الفهم أو الهم و الحزن.
Explanation: ‘Thickens the soul’ is a metaphor about the dullness and bad understanding, or the worries and the grief.
68- الْعَيَّاشِيُّ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَدْ كَانَ أَصْحَابُ الْمُغِيرَةِ يَكْتُبُونَ إِلَيَّ أَنْ أَسْأَلَهُ عَنِ الْجِرِّيِّ وَ الْمَارْمَاهِي وَ الزِّمِّيرِ وَ مَا لَيْسَ لَهُ قِشْرٌ مِنَ السَّمَكِ أَ حَرَامٌ هُوَ أَمْ لَا
Al Ayyashi – from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, he (the narrator) said: ‘The companions of Al-Mugheira had written to me to ask him-asws about the eel, and the seahorse, and the Hemibragus, and from the fishes what hasn’t any scales for it, ‘Is it Prohibited or not?’
قَالَ فَسَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ يَا مُحَمَّدُ اقْرَأْ هَذِهِ الْآيَةَ الَّتِي فِي الْأَنْعَامِ قُلْ لا أَجِدُ فِي ما أُوحِيَ إِلَيَّ مُحَرَّماً عَلى طاعِمٍ يَطْعَمُهُ إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَماً مَسْفُوحاً أَوْ لَحْمَ خِنزِيرٍ
He (the narrator) said, ‘I asked him-asws about that. He-asws said: ‘O Muhammad! Read this Verse which is in (Surah) Al Anaam: 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, [6:145]’.
قَالَ فَقَرَأْتُهَا حَتَّى فَرَغْتُ مِنْهَا فَقَالَ إِنَّمَا الْحَرَامُ مَا حَرَّمَ اللَّهُ فِي كِتَابِهِ وَ لَكِنَّهُمْ كَانُوا يَعَافُونَ أَشْيَاءَ فَنَحْنُ نَعَافُهَا.
He (the narrator) said, ‘I read it until I was free from it. He-asws said: ‘But rather, the Prohibited is what Allah-azwj has Prohibited in His-azwj Book, but they were avoiding thing, so we-asws are avoiding it’’.[120]
69- وَ مِنْهُ، عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْجِرِّيِّ فَقَالَ وَ مَا الْجِرِّيُّ فَنَعَتُّهُ لَهُ فَقَالَ لا أَجِدُ فِي ما أُوحِيَ إِلَيَّ مُحَرَّماً عَلى طاعِمٍ يَطْعَمُهُ إِلَى آخِرِ الْآيَةِ
And from it, from Zurara who said,
‘I asked Abu Ja’far-asws about the eel. He-asws said: ‘And what is the eel?’ I described it. He-asws said: ‘I do not find in what is Revealed to me a Prohibition upon a food to be eaten [6:145]’ – up to the end of the Verse.
ثُمَّ قَالَ لَمْ يُحَرِّمِ اللَّهُ شَيْئاً مِنَ الْحَيَوَانِ فِي الْقُرْآنِ إِلَّا الْخِنْزِيرَ بِعَيْنِهِ وَ يَكْرَهُ كُلُّ شَيْءٍ مِنَ الْبَحْرِ لَيْسَ فِيهِ قِشْرٌ
Then he-asws said: ‘Allah-azwj did not Prohibited anything from the animals in the Quran except the pig exactly (specifically), and He-azwj Disliked all things from the sea not having scales in it’.
قَالَ قُلْتُ وَ مَا الْقِشْرُ قَالَ هُوَ الَّذِي مِثْلُ الْوَرَقِ وَ لَيْسَ هُوَ بِحَرَامٍ إِنَّمَا هُوَ مَكْرُوهٌ.
He (the narrator) said, ‘I said, ‘And what is the scale?’ He-asws said: ‘It is which is like the leaf, and it isn’t Prohibited, but rather it is disliked’’.[121]
And from him, from Al Asbagh,
‘From Ali-asws having said: ‘Two communities from the children of Israel were morphed. As for that which took to the sea, it is the eels, and as for that which took to the land, it is lizards’’.[122]
71- وَ مِنْهُ، عَنْ هَارُونَ بْنِ عَبْدٍ رَفَعَهُ إِلَى أَحَدِهِمْ قَالَ: جَاءَ قَوْمٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع بِالْكُوفَةِ وَ قَالُوا لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ هَذَا الْجَرَارِيَّ تُبَاعُ فِي أَسْوَاقِنَا
And from him, from Haroun Bin Abd,
‘Raising it to one of them-asws having said: ‘A group came to Amir Al-Momineen-asws at Al-Kufa, and they said to him-asws, ‘O Amir Al-Momineen-asws! These eels are being sold in our markets’.
قَالَ فَتَبَسَّمَ أَمِيرُ الْمُؤْمِنِينَ ع ضَاحِكاً ثُمَّ قَالَ قُومُوا لِأُرِيَكُمْ عَجَباً وَ لَا تَقُولُوا فِي وَصِيِّكُمْ إِلَّا خَيْراً
He (the narrator) said, ‘Amir Al-Momineen-asws smiled chuckling, then said: ‘Arise, I-asws shall show you a wonder, and do not be saying regarding your successor-asws except good!’
فَقَامُوا مَعَهُ فَأَتَوْا شَاطِئَ الْفُرَاتِ فَتَفَلَ فِيهِ تَفْلَةً وَ تَكَلَّمَ بِكَلِمَاتٍ فَإِذَا بِجِرِّيثَةٍ رَافِعَةٍ رَأْسَهَا فَاتِحَةٍ فَاهَا فَقَالَ له [لَهَا] أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَنْتِ الْوَيْلُ لَكِ وَ لِقَوْمِكِ
They stood up with him-asws and came to the banks of the Euphrates. He-asws spat in it with a spit and spoke with phrases. Behold, an eel raised its head opening its mouth. Amir Al-Momineen-asws said to him: ‘Who are you? Woe be unto you and to your people!’
فقال [فَقَالَتْ] نَحْنُ مِنْ أَهْلِ الْقَرْيَةِ الَّتِي كانَتْ حاضِرَةَ الْبَحْرِ إِذْ يَقُولُ اللَّهُ فِي كِتَابِهِ إِذْ تَأْتِيهِمْ حِيتانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعاً الْآيَةَ
It said, ‘We are from the people the town which was by the sea. – when Allah-azwj is Saying in His-azwj Book: when their fish came to them on the day of their Sabbath on the surface (of the water), [7:163] – the Verse.
فَعَرَضَ اللَّهُ عَلَيْنَا وَلَايَتَكَ فَقَعَدْنَا عَنْهَا فَمَسَخَنَا اللَّهُ فَبَعْضُنَا فِي الْبَرِّ وَ بَعْضُنَا فِي الْبَحْرِ فَأَمَّا الَّذِينَ فِي الْبَحْرِ فَنَحْنُ الْجَرَارِيُّ وَ أَمَّا الَّذِينَ فِي الْبَرِّ فَالضَّبُّ وَ الْيَرْبُوعُ
Allah-azwj Presented your-asws Wilayah to us. We sat back from it, so Allah-azwj Morphed us. Some of us are in the land and some of us are in the sea. As for the ones in the sea, it is us, the eels, and as for the ones in the land, it is the lizards and the Jerboa’.
قَالَ ثُمَّ الْتَفَتَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَيْنَا فَقَالَ أَ سَمِعْتُمْ مَقَالَتَهَا قُلْنَا اللَّهُمَّ نَعَمْ قَالَ وَ الَّذِي بَعَثَ مُحَمَّداً بِالنُّبُوَّةِ لَتَحِيضُ كَمَا تَحِيضُ نِسَاءُكُمْ.
He (the narrator) said, ‘Then Amir Al-Momineen-asws turned towards us. He-asws said: ‘Did you hear its words?’ We said, ‘O Allah-azwj, yes!’ He-asws said: ‘By the One-azwj Who Send Muhammad-saww with the Prophet-hood! It menstruates like what your women menstruate’’.[123]
72- الْمَكَارِمُ، عَنِ الصَّادِقِ ع قَالَ: أَكْلُ الْحِيتَانِ يُورِثُ السِّلَ.
(The book) ‘Al Makarim’ –
‘From Al-Sadiq-asws having said: ‘Eating the whales (sea serpents) inherits the tuberculosis’’.[124]
73- عَنْهُ ع قَالَ: أَكْلُ السَّمَكِ الطَّرِيِّ يُذِيبُ الْجَسَدَ.
From him-asws having said: ‘Eating the fresh fish melts (slims) the body’’.[125]
74- عَنْهُ ع قَالَ: كَانَ رَسُولُ اللَّهِ إِذَا أَكَلَ السَّمَكَ قَالَ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ أَبْدِلْنَا خَيْراً مِنْهُ.
From him-asws having said: ‘It was so that whenever Rasool-Allah-saww ate the fish, said: ‘O Allah‑azwj! Bless for us in it and Replace for us better than it!’’[126]
75- عَنِ الْحِمْيَرِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ أَشْكُو إِلَيْهِ أَنَّ بِي دَماً وَ صَفْرَاءَ فَإِذَا احْتَجَمْتُ هَاجَتِ الصَّفْرَاءُ وَ إِذَا أَخَّرْتُ الْحِجَامَةَ أَضَرَّ بِيَ الدَّمُ فَمَا تَرَى فِي ذَلِكَ
From Al Himeyri who said,
‘I wrote to Abu Muhammad-asws complaining to him-asws there was blood with he and yellowness. So when I had cupping done, it agitated the yellowness, and when I delayed the cupping, the blood was harmful with me, ‘So what do you-asws view regarding that?’
فَكَتَبَ إِلَيَّ احْتَجِمْ وَ كُلْ عَلَى أَثَرِ الْحِجَامَةِ سَمَكاً طَرِيّاً
He-asws wrote to me: ‘Get cupping done and eat fresh fish upon the tracks (as a follow-up) on the cupping’.
فَأَعَدْتُ عَلَيْهِ الْمَسْأَلَةَ فَكَتَبَ إِلَيَّ احْتَجِمْ وَ كُلْ عَلَى أَثَرِ الْحِجَامَةِ سَمَكاً طَرِيّاً بِمَاءٍ وَ مِلْحٍ فَاسْتَعْمَلْتُ ذَلِكَ فَكُنْتُ فِي عَافِيَةٍ وَ صَارَ غِذَائِي.
I repeated the question to him-asws. He-asws wrote to me: ‘Get cupping done and eat the fresh fish upon the tracks (as a follow-up) on the cupping and salt’. I utilised that and I was in good health and it became my nourishment’’.[127]
76- وَ مِنْهُ، عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّ عَلِيّاً ع كَانَ يَقُولُ الْجَرَادُ ذَكِيٌ وَ الْحِيتَانُ ذَكِيٌّ وَ مَا مَاتَ فِي الْبَحْرِ فَهُوَ مَيْتَةٌ.
And from him,
‘From Abu Ja’far-asws having said: ‘Ali-asws had said: ‘The locust is pure, and the fish (with scales) are pure, and whatever dies in the sea, it is (classified as) dead’’.[128]
77- عَنْهُ أَيْضاً قَالَ: الْحِيتَانُ وَ الْجَرَادُ ذَكِيٌّ كُلُّهُ.
From him-asws as well having said: ‘The fish (with scales) and the locusts are pure, all of them’’.[129]
78- رُوِيَ عَنْ أَبِي الْحَسَنِ ع أَنَّهُ قَالَ: تَفَرَّقُوا وَ كَبِّرُوا فَفَعَلُوا ذَلِكَ فَذَهَبَ الْجَرَادُ.
It is reported from Abu Al-Hassan-asws having said: ‘Disperse and exclaim Takbeer!’ They did that and the locusts were gone’’.[130]
79- الْكَشِّيُّ، عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنِ الْعَمْرَكِيِّ عَنْ أَحْمَدَ بْنِ شَيْبَةَ عَنْ يَحْيَى بْنِ الْمُثَنَّى عَنْ عَلِيِّ بْنِ الْحَسَنِ وَ زِيَادٍ عَنْ حَرِيزٍ قَالَ: دَخَلْتُ عَلَى أَبِي حَنِيفَةَ فَقَالَ لِي أَسْأَلُكَ عَنْ مَسْأَلَةٍ لَا يَكُونُ فِيهَا شَيْءٌ فَمَا تَقُولُ فِي جَمَلٍ أُخْرِجَ مِنَ الْبَحْرِ
(The book) ‘Al Kashy’ – from Muhammad Bin Masoud, from Ja’far Bin Ahmad, from Al Amraky, from Ahmad Bin Sheyba, from Yahya Bin Al Musanna, from Ali Bin Al-Hassan, and Ziyad, from Hareyz who said,
‘I entered to see Abu Haneefa. He said to me, ‘I shall ask you about an issue, there does not happen to be anything regarding it. What are you saying regarding a camel extracted from the sea?’
فَقُلْتُ إِنْ شَاءَ فَلْيَكُنْ جَمَلًا وَ إِنْ شَاءَ فَلْيَكُنْ بَقَرَةً إِنْ كَانَتْ عَلَيْهِ فُلُوسٌ أَكَلْنَاهُ وَ إِلَّا فَلَا.
I said, ‘If he so desires, let him heat a camel, and if he so desires let him eat a cow, if there were scales upon it, we can eat it, or else, so no’’.[131] (This is not a Hadeeth)
80 الدَّلَائِلُ، لِلْحِمْيَرِيِّ عَنْ أَخِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْمَعْرُوفِ بِابْنِ الْبَغْدَادِيِّ قَالَ وَجَدْتُ فِي كِتَابِ الْمُعْضِلَاتِ رِوَايَةَ أَبِي طَالِبٍ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنِ ابْنِ رَبَاحٍ يَرْفَعُهُ عَنْ رِجَالِهِ عَنْ مُحَمَّدِ بْنِ ثَابِتٍ قَالَ: كُنْتُ جَالِساً فِي مَجْلِسِ سَيِّدِنَا أَبِي الْحَسَنِ عَلِيِّ بْنِ الْحُسَيْنِ زَيْنِ الْعَابِدِينَ ع إِذْ وَقَفَ بِهِ عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ فَقَالَ لَهُ يَا عَلِيَّ بْنَ الْحُسَيْنِ بَلَغَنِي أَنَّكَ تَدَّعِي أَنَّ يُونُسَ بْنَ مَتَّى عُرِضَ عَلَيْهِ وَلَايَةُ أَبِيكَ فَلَمْ يَقْبَلْهُ فَحُبِسَ فِي بَطْنِ الْحُوتِ
(The book) ‘Al Dalaail’ of Al Himeyri – from his brother, from Ahmad Bin Ali, well known as Ibn Al Baghdady who said, ‘I found in the book ‘Al Mo’zilaat’ (the dillemmas) a reported by Abu Talib Muhammad Bin Al Husayn Bin Zayd, from his father Ibn Rabah, raitins it from his men, from Muhammad Bin Sabit who said,
‘I was seated in a gathering of our chief Abu Al-Hassan Ali Bin Al Husayn Zayn Al Abideen-asws when Abdullah Bin Umar Bin Al-Khattab paused by him-asws. He said to him-asws, ‘O Ali-asws Bin Al Husayn-asws! It has reached me that you-asws are claiming that Yunus Bin Mata-as, the Wilayah of your-asws (grand) father-asws (Ali-asws) was presented to him-as, but he-as did not accept it, therefore he-as was withheld in the belly of the whale!’
قَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ يَا عَبْدَ اللَّهِ بْنَ عُمَرَ وَ مَا أَنْكَرْتَ مِنْ ذَلِكَ قَالَ إِنِّي لَا أَقْبَلُهُ فَقَالَ أَ تُرِيدُ أَنْ يَصِحَّ لَكَ ذَلِكَ قَالَ نَعَمْ قَالَ لَهُ اجْلِسْ
Ali-asws Bin Al Husayn-asws said to him: ‘O Abdullah Bin Umar! And what make you deny from that?’ He said, ‘I do not accept it’. He-asws said: ‘Would you like that to be proven correct for you?’ He said, ‘Yes’. He-asws said: ‘Be seated’.
ثُمَّ دَعَا غُلَامَهُ فَقَالَ لَهُ جِئْنَا بِعِصَابَتَيْنِ وَ قَالَ لِي يَا مُحَمَّدُ شُدَّ عَيْنَ عَبْدِ اللَّهِ بِإِحْدَى الْعِصَابَتَيْنِ وَ اشْدُدْ عَيْنَكَ بِالْأُخْرَى فَشَدَدْنَا أَعْيُنَنَا
Then he-asws called his-asws servant and said to him: ‘Bring us two blindfolds!’ And he-asws said to me: ‘O Muhammad! Blindfold the eyes of Abdullah with one of the blindfolds and tie your eyes with the other’. So we tied our eyes.
فَتَكَلَّمَ بِكَلَامٍ ثُمَّ قَالَ حُلُّوا أَعْيُنَكُمْ فَحَلَلْنَاهَا فَوَجَدْنَا أَنْفُسَنَا عَلَى بِسَاطٍ وَ نَحْنُ عَلَى سَاحِلِ الْبَحْرِ فَتَكَلَّمَ بِكَلَامٍ فَاسْتَجَابَ لَهُ حِيتَانُ الْبَحْرِ إِذْ ظَهَرَتْ فِيهِنَّ حُوتَةٌ عَظِيمَةٌ
He-asws spoke with a speech, then said: ‘Untie your eyes!’ We untied them and found ourselves to be upon a rug, and we were at a coast of the sea. He-asws spoke with a speech, andwhales of the sea responded to him-asws when there appeared among them, a large whale.
فَقَالَ لَهَا مَا اسْمُكِ فَقَالَتْ اسْمِي نُونٌ فَقَالَ لَهَا لِمَ حُبِسَ يُونُسُ فِي بَطْنِكِ فَقَالَتْ لَهُ عُرِضَ عَلَيْهِ وَلَايَةُ أَبِيكَ فَأَنْكَرَهَا فَحُبِسَ فِي بَطْنِي فَلَمَّا أَقَرَّ بِهَا وَ أَذْعَنَ أُمِرْتُ فَقَذَفْتُهُ وَ كَذَلِكَ مَنْ أَنْكَرَ وَلَايَتَكُمْ أَهْلَ الْبَيْتِ يُخَلَّدُ فِي نَارِ الْجَحِيمِ
He-asws said to it: ‘What is your name?’ It said, ‘My name is Noun’. He-asws said to it: ‘Why did you withhold Yunus-as in your belly?’ It said to him-asws: ‘The Wilayah of your-asws (grand) father‑asws (Ali-asws) was presented to him-as, be he denied it, so he-as was withheld in my belly. When he-as acknowledged with it, and complied, I was Commanded, so I threw him-as (on the coast), and like that is the one who denies your-asws Wilayah, People-asws of the Household. He would be eternally in the Fire of Al-Jaheem (a level of Hell)’.
فَقَالَ لَهُ يَا عَبْدَ اللَّهِ أَ سَمِعْتَ وَ شَهِدْتَ فَقَالَ لَهُ نَعَمْ فَقَالَ شُدُّوا أَعْيُنَكُمْ فَشَدَدْنَاهَا فَتَكَلَّمَ بِكَلَامٍ ثُمَّ قَالَ حُلُّوهَا فَحَلَلْنَاهَا فَإِذَا نَحْنُ عَلَى الْبِسَاطِ فِي مَجْلِسِهِ فَوَدَّعَهُ عَبْدُ اللَّهِ وَ انْصَرَفَ
He-asws said to it: ‘O Abdullah-asws! Did you hear and witness?’ He said to him-asws, ‘Yes’. He-asws said: ‘Tie up your eyes!’ We tied them. He-asws spoke with a speech, then said: ‘Untie them!’ We untied them, and behold, we were upon the rug in his-asws gathering. Abdullah bade him‑asws farewell and left.
فَقُلْتُ لَهُ يَا سَيِّدِي لَقَدْ رَأَيْتُ فِي يَوْمِي عَجَباً وَ آمَنْتُ بِهِ فَتَرَى عَبْدَ اللَّهِ بْنَ عُمَرَ يُؤْمِنُ بِمَا آمَنْتُ بِهِ فَقَالَ لِي أَ لَا تُحِبُّ أَنْ تَعْرِفَ ذَلِكَ فَقُلْتُ نَعَمْ قَالَ قُمْ فَاتَّبِعْهُ وَ مَاشِهِ وَ اسْمَعْ مَا يَقُولُ لَكَ
I said to him-asws, ‘O my Master-asws! I have seen a wonder during my day, and I believe in it. Do you-asws view that Abdullah Bin Umar believes in what I have believed in?’ He-asws said: ‘Would you like to know that?’ I said, ‘Yes’. He-asws said: ‘Arise and follow him and walk with him and listen to what he says to you’.
فَتَبِعْتُهُ فِي الطَّرِيقِ وَ مَشَيْتُ مَعَهُ فَقَالَ لِي إِنَّكَ لَوْ عَرَفْتَ سِحْرَ بَنِي عَبْدِ الْمُطَّلِبِ لَمَا كَانَ هَذَا بِشَيْءٍ فِي نَفْسِكَ هَؤُلَاءِ قَوْمٌ يَتَوَارَثُونَ السِّحْرَ كَابِراً عَنْ كَابِرٍ فَعِنْدَ ذَلِكَ عَلِمْتُ أَنَّ الْإِمَامَ لَا يَقُولُ إِلَّا حَقّاً.
I followed him in the street and walked with him. He said to me, ‘If only you knew the sorcery of the sons of Abdul Muttalib-as, this would not be anything within yourself. They are a people who are inheriting the sorcery, and elder from an elder’. During that I knew that the Imam‑asws was not saying except the truth’’.[132]
باب 5 أنواع المسوخ و أحكامها و علل مسخها
CHAPTER 5 – TYPES OF MORPHED (CREATURES) AND THEIR RULINGS AND REASONS FOR THEIR BEING MORPHED
1- الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ إِسْمَاعِيلَ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ حَدَّثَنَا عَلِيُّ بْنُ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: الْمُسُوخُ ثَلَاثَةَ عَشَرَ الْفِيلُ وَ الدُّبُّ وَ الْأَرْنَبُ وَ الْعَقْرَبُ وَ الضَّبُّ وَ الْعَنْكَبُوتُ وَ الدُّعْمُوصُ وَ الْجِرِّيُّ وَ الْوَطْوَاطُ وَ الْقِرْدُ وَ الْخِنْزِيرُ وَ الزُّهَرَةُ وَ سُهَيْلٌ
(The book) ‘Al Ilal’ – from Ali Bin Ahmad Bin Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Ahmad Bin Ismail Al Alawy, from Ali Bin Al Husayn Bin Ali Bin Umar Bin Ali Bin Al Husayn Bin Ali Bin Abu Talib who said,‘
‘It is narrated to us by Ali son of Ja’far-asws, from his brother Musa-asws Bin Ja’far-asws Bin Muhammad-asws having said: ‘The morphed are thirteen – the Elephant, and the Bear, and the Rabbit, and the Scorpion, and the Lizard, and the Spider, and the Triop, and the Eel, and the Bat, and the Monkey, and the Pig, and the Venus, and the Canopus’.
قِيلَ يَا ابْنَ رَسُولِ اللَّهِ مَا كَانَ سَبَبُ مَسْخِ هَؤُلَاءِ
It was said, ‘O son-asws of Rasool-Allah-saww! What was the reason for their being morphed?’
قَالَ أَمَّا الْفِيلُ فَكَانَ رَجُلًا جَبَّاراً لُوطِيّاً لَا يَدَعُ رَطْباً وَ لَا يَابِساً وَ أَمَّا الدُّبُّ فَكَانَ رَجُلًا مُؤَنَّثاً يَدْعُو الرِّجَالَ إِلَى نَفْسِهِ وَ أَمَّا الْأَرْنَبُ فَكَانَتِ امْرَأَةً قَذِرَةً لَا تَغْتَسِلُ مِنْ حَيْضٍ وَ لَا غَيْرِ ذَلِكَ وَ أَمَّا الْعَقْرَبُ فَكَانَ رَجُلًا هَمَّازاً لَا يَسْلَمُ مِنْهُ أَحَدٌ
He-asws said, ‘As for the elephant, it was a tyrannous man, a homosexual, neither leaving any wet nor dry; and as for the bear, it was an effeminate man calling the man to himself; and as for the rabbit, it was a dirty woman not washing from menstruation nor other than that; and as for the scorpion, it was a gossiping man, no one was safe from him.
وَ أَمَّا الضَّبُّ فَكَانَ رَجُلًا أَعْرَابِيّاً يَسْرِقُ الْحُجَّاجَ بِمِحْجَنِهِ وَ أَمَّا الْعَنْكَبُوتُ فَكَانَتِ امْرَأَةً سَحَرَتْ زَوْجَهَا وَ أَمَّا الدُّعْمُوصُ فَكَانَ رَجُلًا نَمَّاماً يَقْطَعُ بَيْنَ الْأَحِبَّةِ وَ أَمَّا الْجِرِّيُّ فَكَانَ رَجُلًا دَيُّوثاً يَجْلِبُ الرِّجَالَ عَلَى حَلَائِلِهِ
And as for the lizard, it was a Bedouin man stealing from the pilgrims with his hooked stick; and as for the spider, it was a woman who had enchanted her husband (with sorcery); and as for the triop, it was a gossiping man cutting off (relations) between the beloved ones; and as for the eel, it was a cuckold man pulling the men to his wives.
وَ أَمَّا الْوَطْوَاطُ فَكَانَ رَجُلًا سَارِقاً يَسْرِقُ الرُّطَبَ مِنْ رُءُوسِ النَّخْلِ وَ أَمَّا الْقِرَدَةُ فَالْيَهُودُ اعْتَدَوْا فِي السَّبْتِ وَ أَمَّا الْخَنَازِيرُ فَالنَّصَارَى حِينَ سَأَلُوا الْمَائِدَةَ فَكَانُوا بَعْدَ نُزُولِهَا أَشَدَّ مَا كَانُوا تَكْذِيباً
And as for the bat, it was a thieving man stealing from the tops of the palm trees; and as for the monkey, it was the Jews who had transgressed regarding the Sabbath; and as for the pigs, it was the Christian when they asked for the meal, so after it’s descended, they became belying.
وَ أَمَّا سُهَيْلٌ فَكَانَ رَجُلًا عَشَّاراً بِالْيَمَنِ وَ أَمَّا الزُّهَرَةُ فَإِنَّهَا كَانَتِ امْرَأَةً تُسَمَّى نَاهِيدَ وَ هِيَ الَّتِي تَقُولُ النَّاسُ إِنَّهُ افْتُتِنَ بِهَا هَارُوتُ وَ مَارُوتُ.
And as for Venus, it was a tithe (10% religious tax collector) in Al Yemen; and as for the Canopus, it was a woman named as Nadeed, and she is the one the people are saying, Harut and Marut had been tempted by’’.[133]
بيان لا يدع رطبا و لا يابسا أي كان يطأ كل من يقدر عليه من الرجال و المحجن كمنبر العصا المعوجة قوله ع و هي التي إلخ يدل على أنه مما اشتهر عند العامة و لا أصل له فما سيأتي محمول على التقية كما مر.
Explanation: ‘Neither leaving any wet nor dry’ – i.e. he used to have sex with every one from the men he was able upon, and ‘Al Mihjan’ is a crooked stick (hooked). His-asws words: ‘And she is the one’ etc. is based upon the it is from what is well known in the presence of the general Muslims and there is no origin for it. So what I (Majlisi) shall be coming with it is carried upon the Taqiyya (dissimulation) like what has already passed.
2- الْعِلَلُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ زَعْلَانَ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْمُسُوخِ فَقَالَ اثْنَا عَشَرَ صِنْفاً وَ لَهَا عِلَلٌ فَأَمَّا الْفِيلُ فَإِنَّهُ مَسْخٌ كَانَ مَلِكاً زَنَّاءً لُوطِيّاً وَ مُسِخَ الدُّبُّ لِأَنَّهُ كَانَ أَعْرَابِيّاً دَيُّوثاً وَ مُسِخَتِ الْأَرْنَبُ لِأَنَّهَا كَانَتِ امْرَأَةً تَخُونُ زَوْجَهَا وَ لَا تَغْتَسِلُ مِنْ حَيْضٍ وَ لَا جَنَابَةٍ
(The book) ‘Al Ilal’ – from his father, from Ali Bin Ibrahim, from his father, from Ismail Bin Mihran, from Muhammad Bin Al-Hassan Bin Za’lan who said,
‘I asked Abu Al-Hassan-asws about the morphed (creatures). He-asws said: ‘Twelve types, and there are reasons for these. As for the elephant, it is morphed. It was an adulterous, homosexual king; and the bear was morphed because it was a Bedouin cuckold; and the rabbit was morphed because it was a woman betraying her husband and not washing from menstruation nor sexual impurity.
وَ مُسِخَ الْوَطْوَاطُ لِأَنَّهُ كَانَ يَسُوقُ تُمُورَ النَّاسِ وَ مُسِخَ سُهَيْلٌ لِأَنَّهُ كَانَ عَشَّاراً بِالْيَمَنِ وَ مُسِخَتِ الزُّهَرَةُ لِأَنَّهَا كَانَتِ امْرَأَةً فُتِنَ بِهَا هَارُوتُ وَ مَارُوتُ وَ أَمَّا الْقِرَدَةُ وَ الْخَنَازِيرُ فَإِنَّهُمْ قَوْمٌ مِنْ بَنِي إِسْرَائِيلَ اعْتَدَوْا فِي السَّبْتِ
And the bat was morphed because he was stealing people’s dates; and Canopus was morphed because he was a tithe (10% religious tax) collector in Al Yemen; and the Venus was morphed because she was a woman whom Harut and Marut had been tempted by; and as for the monkeys and the pigs, they were a people from the children of Israel who had transgressed regarding the Sabbath.
وَ أَمَّا الْجِرِّيُّ وَ الضَّبُّ فَفِرْقَةٌ مِنْ بَنِي إِسْرَائِيلَ حِينَ نَزَلَتِ الْمَائِدَةُ عَلَى عِيسَى ع لَمْ يُؤْمِنُوا بِهِ فَتَاهُوا فَوَقَعَتْ فِرْقَةٌ فِي الْبَحْرِ وَ فِرْقَةٌ فِي الْبَرِّ وَ أَمَّا الْعَقْرَبُ فَإِنَّهُ كَانَ رَجُلًا نَمَّاماً وَ أَمَّا الزُّنْبُورُ فَكَانَ لَحَّاماً يَسْرِقُ فِي الْمِيزَانِ.
And as for the eel and the lizard, it was a sect from the children of Israel when the meal had descended unto Isa-as, they did not believe in it, so they wandered. A sect fell into the sea and a sect in the land. And as for the scorpion, it was a gossiping man; and as for the wasp, it was a meat seller stealing in the scale’’.[134]
بيان مسخ أصحاب السبت خنازير مخالف لظاهر الآية و ما مر أصوب و يمكن الجمع بأن التعبير في الآية بالقردة لكون أكثرهم مسخوا بها و أما أصحاب المائدة فيمكن أن يكون فيهم أيضا خنازير لم يذكر في هذا الخبر و سائر الاختلافات في تلك الأخبار يمكن حمل بعضها على التقية و بعضها على تعدد وقوع المسخ.
Explanation: Morphing of companions (violators) of the Sabbath into pigs opposes the apparent of the Verse, and what has passed is more correct, and it is possible to combine that the expression in the Verse with the monkey for most of them having been morphed due to it. And as for the companions (deniers) of the meal, it is possible that there would be pigs among them as well, not having been mentioned in this Hadeeth, and rest of the differences in these Ahadeeth, it is possible to carry some of these based upon the Taqiyyah (dissimulation), and some of these upon the number of occurrences of the morphing.
3- الْعِلَلُ، عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْوَرَّاقِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنِ الرِّضَا ع أَنَّهُ قَالَ: كَانَ الْخُفَّاشُ امْرَأَةً سَحَرَتْ ضَرَّةً لَهَا فَمَسَخَهَا اللَّهُ عَزَّ وَ جَلَّ خُفَّاشاً وَ إِنَّ الْفَأْرَ كَانَ سِبْطاً مِنَ الْيَهُودِ غَضِبَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمْ فَمَسَخَهُمْ فَأْراً
(The book) ‘Al Ilal’ – from Ali Bin Abdullah Al Warraq, from Sa’ad Bin Abdullah, from Abbad Bin Suleyman, from Muhammad Bin Suleyman al Daylami,
‘From Al-Reza-asws having said: ‘The bat was a woman who had cast a spell on a co-wife of hers, so Allah-azwj Mighty and Majestic Morphed her into a bat; and the rats were a tribe from the Jews. Allah-azwj Mighty and Majestic was Wrathful upon them, so He-azwj Morphed them into rats.
وَ إِنَّ الْبَعُوضَ كَانَ رَجُلًا يَسْتَهْزِئُ بِالْأَنْبِيَاءِ فَمَسَخَهُ اللَّهُ عَزَّ وَ جَلَ بَعُوضاً وَ إِنَّ الْقَمْلَةَ هِيَ مِنَ الْجَسَدِ وَ إِنَّ نَبِيّاً مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ كَانَ قَائِماً يُصَلِّي إِذْ أَقْبَلَ إِلَيْهِ سَفِيهٌ مِنْ سُفَهَاءِ بَنِي إِسْرَائِيلَ فَجَعَلَ يَهْزَأُ بِهِ وَ يَكْلَحُ فِي وَجْهِهِ فَمَا بَرِحَ مِنْ مَكَانِهِ حَتَّى مَسَخَهُ اللَّهُ عَزَّ وَ جَلَّ قَمْلَةً
And the mosquito was a man mocking the Prophets-as, so Allah-azwj Mighty and Majestic Morphed him into a mosquito; and the lice, it is from the envy, and that a Prophet-as from the Prophets-as of the children of Israel was standing praying Salat when a foolish one from the foolish one of the children of Israel came to him-as. He went on to ridicule him and scowling in his-as face. He had not departed from his place until Allah-azwj Mighty and Majestic had Morphed him as a louse.
وَ إِنَّ الْوَزَغَ كَانَ سِبْطاً مِنْ أَسْبَاطِ بَنِي إِسْرَائِيلَ يَسُبُّونَ أَوْلَادَ الْأَنْبِيَاءِ وَ يُبْغِضُونَهُمْ فَمَسَخَهُمُ اللَّهُ أَوْزَاغاً وَ أَمَّا الْعَنْقَاءُ فمن [فَمِمَّنْ] غَضِبَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ فَمَسَخَهُ وَ جَعَلَهُ مَثُلَةً فَنَعُوذُ بِاللَّهِ مِنْ غَضَبِ اللَّهِ وَ نَقِمَتِهِ.
And the lizard was a tribe from the tribes of the children of Israel reviling children of the Prophets and hating them. So Allah-azwj Morphed them as lizards; and as for the Phoenix, it is from the Wrath of Allah-azwj Mighty and Majestic upon it. He-azwj Morphed it and Made it to resemblance, so we seek Refuge with Allah-azwj from the Wrath of Allah-azwj and His-azwj Vengeance’’.[135]
4- الْمَحَاسِنُ، وَ الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ مُغِيرَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: الْمُسُوخُ مِنْ بَنِي آدَمَ ثَلَاثَةَ عَشَرَ صِنْفاً مِنْهُمُ الْقِرَدَةُ وَ الْخَنَازِيرُ وَ الْخُفَّاشُ وَ الضَّبُّ وَ الدُّبُّ وَ الْفِيلُ وَ الدُّعْمُوصُ وَ الْجِرِّيثُ وَ الْعَقْرَبُ وَ سُهَيْلٌ وَ قُنْفُذٌ وَ الزُّهَرَةُ وَ الْعَنْكَبُوتُ
(The books) ‘Al Mahasin’, and ‘Al Ilal’ – From Muhammad in Ali Majaylawiya, from Muhammad Bin Yahya, from Muhammad Bin Ahmad Bin Yahya, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Ali Bin Asbat, from Ali Bin Ja;far, from Mugheira,
‘From Abu Abdullah-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘The morphed ones from the children of Adam-as are of thirteen types. From them are the monkeys, and the pigs, and the bats, and the lizards, and the bears, and the elephants, and the triops, and the eels, and the scorpions, and Canopus, and hedgehogs, and the Venus, and the spiders.
فَأَمَّا الْقِرَدَةُ فَكَانُوا قَوْماً يَنْزِلُونَ بَلْدَةً عَلَى شَاطِئِ الْبَحْرِ اعْتَدَوْا فِي السَّبْتِ فَصَادُوا الْحِيتَانَ فَمَسَخَهُمُ اللَّهُ عَزَّ وَ جَلَّ قِرَدَةً وَ أَمَّا الْخَنَازِيرُ فَكَانُوا قَوْماً مِنْ بَنِي إِسْرَائِيلَ دَعَا عَلَيْهِمْ عِيسَى ابْنُ مَرْيَمَ ع فَمَسَخَهُمُ اللَّهُ عَزَّ وَ جَلَّ خَنَازِيرَ
As for the monkeys, they were a people dwelling in a city at the banks of the sea. They transgressed regarding the Sabbath. They caught the fish, so Allah-azwj Mighty and Majestic Morphed them into monkeys. As for the pigs, they were a people from the children of Israel. Isa Bin Maryam-as had supplicated against them, so Allah-azwj Mighty and Majestic Morphed them as pigs.
وَ أَمَّا الْخُفَّاشُ فَكَانَتِ امْرَأَةً مَعَ ضَرَّةٍ لَهَا فَسَحَرَتْهَا فَمَسَخَهَا اللَّهُ عَزَّ وَ جَلَّ خُفَّاشاً وَ أَمَّا الضَّبُّ فَكَانَ أَعْرَابِيّاً بَدَوِيّاً لَا يَرِعُ عَنْ قَتْلِ مَنْ مَرَّ بِهِ مِنَ النَّاسِ فَمَسَخَهُ اللَّهُ عَزَّ وَ جَلَّ ضَبّاً
And as for the bats, it was a woman with a co-wife She cast a spell on her, so Allah-azwj Mighty and Majestic Morphed her as a bat. And as for the lizard, it was a Bedouin in a valley, not caring about killing the one from the people passing by him. Allah-azwj Mighty and Majestic Morphed it as a lizard.
وَ أَمَّا الْفِيلُ فَكَانَ رَجُلًا يَنْكِحُ الْبَهَائِمَ فَمَسَخَهُ اللَّهُ عَزَّ وَ جَلَّ فِيلًا وَ أَمَّا الدُّعْمُوصُ فَكَانَ رَجُلًا زَانِيَ الْفَرْجِ لَا يَرِعُ مِنْ شَيْءٍ فَمَسَخَهُ اللَّهُ عَزَّ وَ جَلَّ دُعْمُوصاً
And as for the elephant, it was a man committing bestiality, so Allah-azwj Mighty and Majestic Morphed him as an elephant. And as for the triop, he was an adulterous man of the private parts, not caring of anything, so Allah-azwj Mighty and Majestic Morphed him as a triop.
وَ أَمَّا الْجِرِّيثُ فَكَانَ رَجُلًا نَمَّاماً فَمَسَخَهُ اللَّهُ عَزَّ وَ جَلَّ جِرِّيثاً وَ أَمَّا الْعَقْرَبُ فَكَانَ رَجُلًا هَمَّازاً لَمَّازاً فَمَسَخَهُ اللَّهُ عَزَّ وَ جَلَّ عَقْرَباً وَ أَمَّا الدُّبُّ فَكَانَ رَجُلًا يَسْرِقُ الْحَاجَّ فَمَسَخَهُ اللَّهُ عَزَّ وَ جَلَّ دُبّاً
And as for the eel, it was a gossiping man, so Allah-azwj Mighty and Majestic as an eel. And for the scorpion, it was a slanderer defamer man, so Allah-azwj Mighty and Majestic Morphed him as a scorpion. And as for the bear, it was a man stealing from the pilgrims, so Allah-azwj Mighty and Majestic Morphed him as a bear.
وَ أَمَّا السُّهَيْلُ فَكَانَ رَجُلًا عَشَّاراً صَاحِبَ مِكَاسٍ فَمَسَخَهُ اللَّهُ عَزَّ وَ جَلَّ سُهَيْلًا وَ أَمَّا الزُّهَرَةُ فَكَانَتِ امْرَأَةً فُتِنَتْ بِهَا هَارُوتُ وَ مَارُوتُ فَمَسَخَهَا اللَّهُ عَزَّ وَ جَلَّ زُهَرَةً
And as for the Canopus, it was a tithe (10% religious tax) collector, a toll man, so Allah-azwj Mighty and Majestic Morphed him as Canopus. And as for the Venus, it was a woman Harut and Marut had been tempted by her, so Allah-azwj Mighty and Majestic Morphed as Venus.
وَ أَمَّا الْعَنْكَبُوتُ فَكَانَتِ امْرَأَةً سَيِّئَةَ الْخُلُقِ عَاصِيَةً لِزَوْجِهَا مُوَلِّيَةً عَنْهُ فَمَسَخَهَا اللَّهُ عَزَّ وَ جَلَّ عَنْكَبُوتاً وَ أَمَّا الْقُنْفُذُ فَكَانَ رَجُلًا سَيِّئَ الْخُلُقِ فَمَسَخَهُ اللَّهُ عَزَّ وَ جَلَّ قُنْفُذاً.
And as for the spider, it was a woman of evil manners, disobedient to her husband, turning away from him, so Allah-azwj Mighty and Majestic Morphed her as a spider. And as for the hedgehog, it was a man of evil manners, so Allah-azwj Mighty and Majestic Morphed him as a hedgehog’’.[136]
5 الْمَجَالِسُ، وَ الْعِلَلُ، عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْأَسْوَارِيِّ عَنْ مَكِّيِّ بْنِ أَحْمَدَ بْنِ سَعْدَوَيْهِ الْبَرْدَعِيِّ عَنْ أَبِي مُحَمَّدٍ زَكَرِيَّا بْنِ يَحْيَى بْنِ عُبَيْدٍ الْعَطَّارِ عَنِ الْقَلَانِسِيِّ عَنْ عَبْدِ الْعَزِيزِ بْنِ عَبْدِ اللَّهِ الْأُوَيْسِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ مُعَتِّبٍ مَوْلَى جَعْفَرٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: سُئِلَ رَسُولُ اللَّهِ ص عَنِ الْمُسُوخِ قَالَ هُمْ ثَلَاثَةَ عَشَرَ الدُّبُّ وَ الْفِيلُ وَ الْخِنْزِيرُ وَ الْقِرْدُ وَ الْجِرِّيثُ وَ الضَّبُّ وَ الْوَطْوَاطُ وَ الدعموس [الدُّعْمُوصُ] وَ الْعَقْرَبُ وَ الْعَنْكَبُوتُ وَ الْأَرْنَبُ وَ زُهَرَةُ وَ سُهَيْلٌ
(The books) ‘Al Majaalis’ and ‘Al Ilal’ – from Ali Bin Abdullah Al Aswary, from Makky Bin Ahmad Bin Sa’dawiya Al Bardaie, from Abu Muhammad Zakariya Bin Yahya Bin Ubeyd Al Attar, from Al Qalanasy, from Abdul Aziz Bin Abdullah Al Uweysi,
‘From Ali son of Ja’far-asws, from Moattab a slave of Ja’far-asws Bin Muhammad-asws, from his‑asws father-asws, from his-asws grandfather-asws, from Ali Bin Abu Talib-asws having said: ‘Rasool-Allah‑saww was asked about the morphed (creatures). He-saww said: ‘They are thirteen – the bear, and the elephants, and the pig, and the monkey, and the eel, and the lizard, and the bat, and the triop, and the scorpion, and the spider, and the rabbit, and Venus ad Canopus’.
فَقِيلَ يَا رَسُولَ اللَّهِ مَا كَانَ سَبَبُ مَسْخِهِمْ
It was said, ‘O Rasool-Allah-saww! What was the cause of their being morphed?’
قَالَ أَمَّا الْفِيلُ فَكَانَ رَجُلًا لُوطِيّاً لَا يَدَعُ رَطْباً وَ لَا يَابِساً وَ أَمَّا الدُّبُّ فَكَانَ رَجُلًا مُؤَنَّثاً يَدْعُو الرِّجَالَ إِلَى نَفْسِهِ وَ أَمَّا الْخِنْزِيرُ فَقَوْمُ نَصَارَى سَأَلُوا رَبَّهُمْ عَزَّ وَ جَلَّ إِنْزَالَ الْمَائِدَةِ عَلَيْهِمْ فَلَمَّا نَزَلَتْ عَلَيْهِمْ كَانُوا أَشَدَّ كُفْراً وَ أَشَدَّ تَكْذِيباً
He-saww said: ‘As for the elephant, it was a homosexual man, neither leaving any wet nor dry; and as for the bear, it was an effeminate man calling the man to himself; and as for the pigs, it was a group of Christians. They had asked their Lord-azwj Mighty and Majestic to Send down the meal unto them. When it descended unto them, they were severest of the denial and severest of belying.
وَ أَمَّا الْقِرَدَةُ فَقَوْمٌ اعْتَدَوْا فِي السَّبْتِ وَ أَمَّا الْجِرِّيثُ فَكَانَ دَيُّوثاً يَدْعُو الرِّجَالَ إِلَى أَهْلِهِ وَ أَمَّا الضَّبُّ فَكَانَ أَعْرَابِيّاً يَسْرِقُ الْحَاجَّ بِمِحْجَنِهِ وَ أَمَّا الْوَطْوَاطُ فَكَانَ يَسْرِقُ الثِّمَارَ مِنْ رُءُوسِ النَّخْلِ وَ أَمَّا الدُّعْمُوصُ فَكَانَ نَمَّاماً يُفَرِّقُ بَيْنَ الْأَحِبَّةِ
And as for the monkey, they were a group who had transgressed regarding the Sabbath; and as for the eel, it was a cuckold calling the men to his wives; and as for the lizard, it was a Bedouin stealing from the pilgrims with his hooked stick; and as for the bat, it was fruit stealer from the top of the palm trees; and as for the triop, it was a gossiper causing separation between the beloved ones.
وَ أَمَّا الْعَقْرَبُ فَكَانَ رَجُلًا لَذَّاعاً لَا يَسْلَمُ عَلَى لِسَانِهِ أَحَدٌ وَ أَمَّا الْعَنْكَبُوتُ فَكَانَتِ امْرَأَةً سَحَرَتْ زَوْجَهَا وَ أَمَّا الْأَرْنَبُ فَكَانَتِ امْرَأَةً لَا تَطَّهَّرُ مِنْ حَيْضٍ وَ لَا غَيْرِهِ
And as for the scorpion, it was a defamer man, no one was safe from his tongue; and as for the spider, it was a woman who had cast a spell on her husband; and as for the rabbit, it was a woman neither cleansing from menstruation, nor anything else.
وَ أَمَّا سُهَيْلٌ فَكَانَ عَشَّاراً بِالْيَمَنِ وَ أَمَّا الزُّهَرَةُ فَكَانَتِ امْرَأَةً نَصْرَانِيَّةً وَ كَانَتْ لِبَعْضِ مُلُوكِ بَنِي إِسْرَائِيلَ وَ هِيَ الَّتِي فُتِنَ بِهَا هَارُوتُ وَ مَارُوتُ وَ كَانَ اسْمُهَا نَاهِيلَ وَ النَّاسُ يَقُولُونَ نَاهِيدُ.
And as for Canopus, it was a tithe (10% religious tax) collector in Al Yemen; and as for the Venus, it was a Christian woman, and she was for a one of the kings of the children of Israel, and she is the one who Harut and Marut were tempted by, and her name was Naheel, and the people are saying, Naheed’’.[137]
قال الصدوق رضي الله عنه إن الناس يغلطون في الزهرة و سهيل و يقولون إنهما كوكبان و ليسا كما يقولون و لكنهما دابتان من دواب البحر سميا بكوكبين كما سمي الحمل و الثور و السرطان و الأسد و العقرب و الحوت و الجدي و هذه حيوانات سميت على أسماء الكواكب
Note: Al-Sadouq, may Allah-azwj be Pleased with him, said, ‘The people are mistaken regarding the Venus and Canopus, and they are saying these are two stars (planets), and they aren’t like what they are saying, but these are two creatures from the creatures of the sea. They have been named as two stars like what the Aries, and the Taurus, and the Cancer, and the Leo, and the Scorpio, and the Pisces, and the Capricorn, and these are animals, named upon names of the planets.
و كذلك الزهرة و سهيل و إنما غلط الناس فيهما دون غيرهما لتعذر مشاهدتهما و النظر إليهما لأنهما من البحر المطيف بالدنيا بحيث لا تبلغه سفينة و لا تعمل فيه حيلة
And like that are the Venus and Canopus. And rather, the people are mistaken regarding them besides others due to the inability to witness (observe) them, and the looking at them, because these two are from the sea circling world whereby neither can a ship reach it nor any means would work in it.
و ما كان الله عز و جل ليمسخ العصاة أنوارا مضيئة فيبقيهما ما بقيت الأرض و السماء و المسوخ لم تبق أكثر من ثلاثة أيام حتى ماتت و هذه الحيوانات التي تسمى المسوخ فالمسوخية لها اسم مستعار مجازي بل هي مثل المسوخ التي حرم الله تعالى أكل لحومها لما فيه من المضار
And it was for Allah-azwj Mighty and Majestic to Morph the disobedient as illuminating lights and Make them remain for as long as the earth the sky remain, and the morphed one does not remain more than three days until it dies, and these creatures which are named as the morphed ones, so the morphing for it is metaphorical alias name. But it is like the morphed one which Allah-azwj the Exalted has Prohibited to eat their meats, due to what is in it from the harms’.
وَ قَالَ أَبُو جَعْفَرٍ الْبَاقِرُ ع نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْ أَكْلِ الْمَثُلَةِ لِكَيْلَا يُنْتَفَعَ بِهَا وَ لَا يُسْتَخَفَّ بِعُقُوبَتِهِ.
And Abu Ja’far Al-Baqir-asws said; ‘Allah-azwj Mighty and Majestic Prohibited from eating the resembling one lest it is benefitted with, and His-azwj Punishment would be taken lightly’’.
6 الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ بَشَّارٍ الْقَزْوِينِيِّ عَنِ الْمُظَفَّرِ بْنِ أَحْمَدَ الْقَزْوِينِيِّ قَالَ: سَمِعْتُ أَبَا الْحُسَيْنِ مُحَمَّدَ بْنَ جَعْفَرٍ الْأَسَدِيَّ الْكُوفِيَّ يَقُولُ فِي سُهَيْلٍ وَ زُهَرَةَ إِنَّهُمَا دَابَّتَانِ مِنْ دَوَابِّ الْبَحْرِ الْمُطِيفِ بِالدُّنْيَا فِي مَوْضِعٍ لَا تَبْلُغُهُ سَفِينَةٌ وَ لَا تَعْمَلُ فِيهِ حِيلَةٌ وَ هُمَا الْمَسْخَانِ الْمَذْكُورَانِ فِي أَصْنَافِ الْمُسُوخِ وَ يَغْلَطُ مَنْ يَزْعُمُ أَنَّهُمَا الْكَوْكَبَانِ الْمَعْرُوفَانِ بِسُهَيْلٍ وَ الزُّهَرَةِ
(The book) ‘Al Ilal’ – From Muhammad Bin Ali Bin Bashar Al Qazwiny, from Al Muzaffar Bin Ahmad Al Qazwiny who said,
‘I heard Abu Al-Hassan Muhammad Bin Ja’far Al-Asady Al-Kufy saying regarding Canopus and Venus, ‘These are two animals from the animals of the sea circling the world in a place, neither can a ship reach it, nor can any means work in it, and these are two morphed, the mentioned among the types of morphed ones, and he is mistaken, the one who claims that these are two planets, the well known as Canopus and Venus.
وَ أَنَّ هَارُوتَ وَ مَارُوتُ كَانَا رُوحَانِيَّيْنِ قَدْ هُيِّئَا وَ رُشِّحَا لِلْمَلَائِكَةِ وَ لَمْ يُبْلَغْ بِهِمَا حَدَّ الْمَلَائِكَةِ فَاخْتَارَا الْمِحْنَةَ وَ الِابْتِلَاءَ
And that Harut and Marut were two men were two spiritualists who had been prepared and nominated for the Angels, and it had not reached with them the limit of the Angels. They chose the tribulation and the affliction.
فَكَانَ مِنْ أَمْرِهِمَا مَا كَانَ وَ لَوْ كَانَا مَلَكَيْنِ لَعُصِمَا فَلَمْ يَعْصِيَا وَ إِنَّمَا سَمَّاهَا اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ مَلَكَيْنِ بِمَعْنَى أَنَّهُمَا خُلِقَا لِيَكُونَا مَلَكَيْنِ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ إِنَّكَ مَيِّتٌ وَ إِنَّهُمْ مَيِّتُونَ بِمَعْنَى سَتَكُونُ مَيِّتاً وَ يَكُونُونَ مَوْتَى.
It happened from their affair what happened, and if they were two Angels to disobey, they would not have disobeyed, and rather Allah-azwj Mighty and Majestic has Named them in His‑azwj Book as two Angels, in the meaning that they had been Created to become Angels, like what Allah-azwj Majestic has Said to His-azwj Prophet-saww: ‘You shall pass away and they would be dying [39:30] – in the meaning, ‘You will be becoming dead, and become deceased’’.[138]
7- الْإِخْتِصَاصُ، وَ الْبَصَائِرُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ كَرَّامٍ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْوَزَغِ فَقَالَ هُوَ رِجْسٌ وَ هُوَ مَسْخٌ فَإِذَا قَتَلْتَهُ فَاغْتَسِلْ
(The books) ‘Al Ikhtisas’ and ‘Al Basair’ – from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al-Hassan Bin Ali, from Karram, from Abdullah Bin Talha who said,
‘I asked Abu Abdullah-asws about the lizard (gecko). He-asws said; ‘It is unclean, and it is morphed. When you kill it, then wash’.
ثُمَّ قَالَ إِنَّ أَبِي كَانَ قَاعِداً فِي الْحِجْرِ وَ مَعَهُ رَجُلٌ يُحَدِّثُهُ فَإِذَا وَزَغٌ يُوَلْوِلُ بِلِسَانِهِ فَقَالَ أَبِي لِلرَّجُلِ أَ تَدْرِي مَا يَقُولُ هَذَا الْوَزَغُ فَقَالَ الرَّجُلُ لَا عِلْمَ لِي بِمَا يَقُولُ
Then he-asws said: ‘My-asws father-asws was seated in the room and there was a man with him-asws, discussing with him, when a gecko ululated with its tongue. My-asws father-asws said to the man, ‘Do you know what this gecko is saying?’ The man said, ‘There is no knowledge for me with what it is saying’.
قَالَ فَإِنَّهُ يَقُولُ وَ اللَّهِ لَئِنْ ذَكَرْتَ عُثْمَانَ لَأَسُبَّنَّ عَلِيّاً أَبَداً حَتَّى يَقُومَ مَنْ هَاهُنَا.
He-asws said: ‘It is saying, ‘By Allah-azwj! If you were to mention Usman, I shall revile Ali-asws for ever, until the one over here rises (to go away)’’.[139]
كا، الكافي عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍ مِثْلَهُ وَ زَادَ فِي آخِرِهِ قَالَ وَ قَالَ أَبِي لَيْسَ يَمُوتُ مِنْ بَنِي أُمَيَّةَ مَيِّتٌ إِلَّا مُسِخَ وَزَغاً.
(The book) ‘Al Kafi’ – from Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al-Hassan Bin Ali –
‘Similar to it, and there is an addition in its end – He-asws said: ‘And my-asws father-asws said: ‘There is no one from the clan of Umayya dying except he is morphed as a gecko’’.[140]
8- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ أَبِي سُمَيْنَةَ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ع هَلْ يَحِلُّ أَكْلُ لَحْمِ الْفِيلِ فَقَالَ لَا فَقُلْتُ وَ لِمَ قَالَ لِأَنَّهُ مَثُلَةٌ وَ قَدْ حَرَّمَ اللَّهُ لُحُومَ الْأَمْسَاخِ وَ لُحُومَ مَا مُثِّلَ بِهِ فِي صُوَرِهَا.
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali Abu Sumeyna, from Muhammad Bin Aslam, from Al Husayn Bin Khalid who said,
‘I asked Abu Al-Hassan Musa-asws, ‘Is it Permissible to eat elephant meat?’ He-asws said: ‘No’. I said, ‘And why?’ He-asws said: ‘Because it is a resemblance (transformed), and Allah-azwj has Prohibited the meats of the morphed ones what resembles with it in its image’’.[141]
9- الْإِخْتِصَاصُ، عَنْ مُحَمَّدِ بْنِ أَبِي عَاتِكَةَ الدِّمَشْقِيِّ عَنِ الْوَلِيدِ بْنِ سَلَمَةَ عَنْ مُوسَى بْنِ عَبْدِ الرَّحْمَنِ الْقُرَشِيِ عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ قَالَ: كُنَّا مَعَ رَسُولِ اللَّهِ ص إِذْ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى مَسَخَ مِنْ بَنِي إِسْرَائِيلَ اثْنَيْ عَشَرَ جُزْءاً فَمَسَخَ مِنْهُمُ الْقِرَدَةَ وَ الْخَنَازِيرَ وَ السُّهَيْلَ وَ الزُّهَرَةَ وَ الْعَقْرَبَ وَ الْفِيلَ وَ الْجِرِّيَّ وَ هُوَ سَمَكٌ لَا يُؤْكَلُ الدُّعْمُوصَ وَ الدُّبَّ وَ الضَّبَّ وَ الْعَنْكَبُوتَ وَ الْقُنْفُذَ
(The book) ‘Al Ikhtisas’ – from Muhammad Bin Abu Atika Al Dimashqy, from Al Waleed Bin Salama, from Musa Bin Abdul Rahman Al Qureyshi, from Huzeyfa Bin Al Yaman who said,
‘We were with Rasool-Allah-saww when he-saww said: ‘Allah-azwj Blessed and Exalted Morphed from the children of Israel, twelve segments. He-azwj Morphed from them, the monkeys, and the pigs, and the Canopus, and the Venus, and the scorpion, and the elephant, and the eel, and it is a fish cannot be eaten, the triop, and the bear, and the lizard, and the spider, and the hedgehog’.
قَالَ حُذَيْفَةُ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ فَسِّرْ لَنَا هَذَا كَيْفَ مُسِخُوا
Huzeyfa said, ‘May my father and my mother be (sacrificed for) you-saww, O Rasool-Allah-saww! Interpret this for us, how were they morphed?’
قَالَ ص أَمَّا الْقِرَدَةُ فَمُسِخُوا لِأَنَّهُمْ اصْطَادُوا الْحِيتَانَ فِي السَّبْتِ عَلَى عَهْدِ دَاوُدَ النَّبِيِّ ع وَ أَمَّا الْخَنَازِيرُ فَمُسِخُوا لِأَنَّهُمْ كَفَرُوا بِالْمَائِدَةِ الَّتِي نَزَلَتْ مِنَ السَّمَاءِ عَلَى عِيسَى ابْنِ مَرْيَمَ ع
He-saww said: ‘As for the monkeys, they were morphed because they were catching the fishes during the Sabbath in the era of the Prophet-as Dawood-as. And as for the pigs, they were morphed because they had disbelieved in the meal which had descended from the sky unto Isa Ibn Maryam-as.
وَ أَمَّا السُّهَيْلُ فَمُسِخَ لِأَنَّهُ كَانَ رَجُلًا عَشَّاراً فَمَرَّ بِهِ عَابِدٌ مِنْ عُبَّادِ ذَلِكَ الزَّمَانِ فَقَالَ الْعَشَّارُ دُلَّنِي عَلَى اسْمِ اللَّهِ الَّذِي يُمْشَى بِهِ عَلَى وَجْهِ الْمَاءِ وَ يُصْعَدُ بِهِ إِلَى السَّمَاءِ فَدَلَّهُ عَلَى ذَلِكَ
And as for the Canopus, it was morphed because it was a man, a tithe (10% religious tax) collector from the servants of that time. He passed by a worshipper from the worshippers of that time. The tax collector said, ‘Point me upon the Name of Allah-azwj Which one can walk with upon the surface of the water and ascend by it to the sky’. He pointed upon that.
فَقَالَ الْعَشَّارُ قَدْ يَنْبَغِي لِمَنْ عَرَفَ هَذَا الِاسْمَ أَنْ لَا يَكُونَ فِي الْأَرْضِ بَلْ يُصْعَدَ بِهِ إِلَى السَّمَاءِ فَمَسَخَهُ اللَّهُ وَ جَعَلَهُ آيَةً لِلْعَالَمِينَ
The tax collector said, ‘It is befitting for the one who knows this Name that he does not happen to be in the earth, but he should ascend by it to the sky’. So, Allah-azwj Morphed him and Made him a sign for the worlds’.
وَ أَمَّا الزُّهَرَةُ فَمُسِخَتْ لِأَنَّهَا هِيَ الْمَرْأَةُ الَّتِي فَتَنَتْ هَارُوْتَ وَ مَارُوتَ الْمَلَكَيْنِ وَ أَمَّا الْعَقْرَبُ فَمُسِخَ لِأَنَّهُ كَانَ رَجُلًا نَمَّاماً يَسْعَى بَيْنَ النَّاسِ بِالنَّمِيمَةِ وَ يُغْرِي بَيْنَهُمُ الْعَدَاوَةَ
And as for the Venus, it was morphed because she is the woman who Harut and Marut, the two Angels were tempted with’. And as for the scorpion, it was morphed because it was a gossiping man striving between the people with the gossiping and deceiving (spoiling) between them (creating) the enmity.
وَ أَمَّا الْفِيلُ فَإِنَّهُ كَانَ رَجُلًا جَمِيلًا فَمُسِخَ لِأَنَّهُ كَانَ يَنْكِحُ الْبَهَائِمَ الْبَقَرَ وَ الْغَنَمَ شَهْوَةً مِنْ دُونِ النِّسَاءِ وَ أَمَّا الْجِرِّيُّ فَمُسِخَ لِأَنَّهُ كَانَ رَجُلًا مِنَ التُّجَّارِ وَ كَانَ يَبْخَسُ النَّاسَ فِي الْمِكْيَالِ وَ الْمِيزَانِ
And as for the elephant, it was a beautiful man. It was morphed because he used to copulate with the beasts, the cows, and the sheep, out of desire besides the women. And as for the eel, it was morphed because it was a man from the traders, and he used to underestimate in the measurements and the scale.
وَ أَمَّا الدُّعْمُوصُ فَمُسِخَ لِأَنَّهُ كَانَ رَجُلًا إِذَا جَامَعَ النِّسَاءَ لَمْ يَغْتَسِلْ مِنَ الْجَنَابَةِ وَ يَتْرُكُ الصَّلَاةَ فَجَعَلَ اللَّهُ قَرَارَهُ فِي الْمَاءِ يَوْمَ الْقِيَامَةِ مِنْ جَزَعِهِ عَنِ الْبَرْدِ وَ أَمَّا الدُّبُّ فَمُسِخَ لِأَنَّهُ كَانَ رَجُلًا يَقْطَعُ الطَّرِيقَ لَا يَرْحَمُ غَرِيباً وَ لَا فَقِيراً إِلَّا صلبه [سَلَبَهُ]
And as for the triop, it was morphed because he was a man when he copulated with the women, would not wash from the sexual impurity, and he neglected the Salat. Allah-azwj would Make it dwell in the water on the Day of Qiyamah from its alarm from the cold. And as for the bear, it was morphed because it was a man cutting the road (bandit), neither showing mercy to a stranger nor a poor one, except he would rob him.
وَ أَمَّا الضَّبُّ فَمُسِخَ لِأَنَّهُ كَانَ رَجُلًا مِنَ الْأَعْرَابِ وَ كَانَتْ خَيْمَتُهُ عَلَى ظَهْرِ الطَّرِيقِ وَ كَانَ إِذَا مَرَّتِ الْقَافِلَةُ تَقُولُ لَهُ يَا عَبْدَ اللَّهِ كَيْفَ نَأْخُذُ الطَّرِيقَ إِلَى كَذَا وَ كَذَا فَإِنْ أَرَادَ الْقَوْمُ الْمَشْرِقَ رَدَّهُمْ إِلَى الْمَغْرِبِ وَ إِنْ أَرَادُوا الْمَغْرِبَ رَدَّهُمْ إِلَى الْمَشْرِقِ وَ تَرَكَهُمْ يَهِيمُونَ لَمْ يُرْشِدْهُمْ إِلَى سَبِيلِ الْخَيْرِ
And as for the gecko, it was morphed because it was a man from the Bedouin, and his tent was on the surface of the road, and whenever a caravan passed by, it would say to him, ‘O servant of Allah-azwj! How shall we take the road to such and such (place)?’ If the people intended the east, he would return them to the west, and if they wanted the west, he would return them to the east, and them and leaving them to wander around, not guiding them rightfully to the good way.
وَ أَمَّا الْعَنْكَبُوتُ فَمُسِخَتْ لِأَنَّهَا كَانَتْ خَائِنَةً لِلْبَعْلِ وَ كَانَتْ تُمَكِّنُ فَرْجَهَا سِوَاهُ وَ أَمَّا الْقُنْفُذُ فَإِنَّهُ كَانَ رَجُلًا مِنْ صَنَادِيدِ الْعَرَبِ فَمُسِخَ لِأَنَّهُ إِذَا نَزَلَ بِهِ الضَّيْفُ رَدَّ الْبَابَ فِي وَجْهِهِ وَ يَقُولُ لِجَارِيَتِهِ اخْرُجِي إِلَى الضَّيْفِ فَقُولِي لَهُ إِنَّ مَوْلَايَ غَائِبٌ عَنِ الْمَنْزِلِ فَيَبِيتُ الضَّيْفُ بِالْبَابِ جُوعاً وَ يَبِيتُ أَهْلُ الْبَيْتِ شِبَاعاً مُخْصِبِينَ.
And as for the spider, it was morphed because she was betraying to the husband, and she used to enable her private parts to besides him. And as for the hedgehog, it was a man from the chiefs of the Arabs. He was morphed because whenever the guest (wanted to) descend with him, he would close the door in his face and say to the maid, ‘Go out to the guest and tell him, ‘My master is absent from the house’. So, the guest would spend the night at the door hungry, and the people of the house would spend the night satiated, full up’’.[142]
10- الْبَصَائِرُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ كَرَّامٍ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْوَزَغِ فَقَالَ رِجْسٌ وَ هُوَ مَسْخٌ كُلُّهُ فَإِذَا قَتَلْتَهُ فَاغْتَسِلْ.
(The book) ‘Al Basaair’ – from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al-Hassan Bin Ali Al Washa, from Karram, from Abdullah Bin Talha who said,
‘I asked Abu Abdullah-asws about the gecko. He-asws said ‘Unclean, and it is morphed, all of it. Whenever you kill it, then wash’’.[143]
11- كِتَابُ مُحَمَّدِ بْنِ الْمُثَنَّى، عَنْ عَبْدِ السَّلَامِ بْنِ سَالِمٍ عَنِ ابْنِ أَبِي الْبِلَادِ عَنْ عَمَّارِ بْنِ عَاصِمٍ السِّجِسْتَانِيِّ قَالَ: جِئْتُ إِلَى بَابِ أَبِي عَبْدِ اللَّهِ ع فَدَخَلْتُ عَلَيْهِ فَقُلْتُ أَخْبِرْنِي عَنِ الْحَيَّةِ وَ الْعَقْرَبِ وَ الْخُنْفَسِ وَ مَا أَشْبَهَ ذَلِكَ
The book of Muhammad Bin Al Musanna, from Abdul Salam, from Ibn Abu Al Bilad, from Ammar Bin Aasim Al Sijistany who said,
‘I came to the door of Abu Abdullah-asws. I entered to see him-asws. I said, ‘Inform me about the snake, and the scorpion, and the beetle, and what resembles that’.
قَالَ فَقَالَ أَ مَا تَقْرَأُ كِتَابَ اللَّهِ
He (the narrator) said, ‘He-asws said: ‘Don’t you read the Book of Allah-azwj?’
قَالَ قُلْتُ وَ مَا كُلَّ كِتَابِ اللَّهِ أَعْرِفُ فَقَالَ أَ وَ مَا تَقْرَأُ أَ وَ لَمْ يَرَوْا كَمْ أَهْلَكْنا قَبْلَهُمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَساكِنِهِمْ إِنَّ فِي ذَلِكَ لَآيَةً أَ فَلَا يَتَذَكَّرُونَ
He (the narrator) said, ‘I said, ‘And I don’t know the whole Book of Allah-azwj’. He-asws said: ‘Or have you not read: Or are they not seeing: how many from the generations We Destroyed before them, (when) they were walking around in their dwellings? [20:128]. There is a sign in this. Are they not recalling?’
قَالَ فَقَالَ هُمْ أُولَئِكَ خَرَجُوا مِنَ الدَّارِ فَقِيلَ لَهُمْ كُونُوا شَيْئاً.
He (the narrator) said, ‘He-asws said: ‘They are those who had gone out from the house. He-azwj Said to them: “Be something!”’[144]
12- الْكَافِي، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْحَسَنِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ خَرَجَ رَسُولُ اللَّهِ ص مِنْ حُجْرَتِهِ وَ مَرْوَانُ وَ أَبُوهُ يَسْتَمِعَانِ إِلَى حَدِيثِهِ فَقَالَ لَهُ الْوَزَغُ بْنُ الْوَزَغِ
(The book) ‘Al Kafi’ – from Al Husayn Bin Muhammad, from Al Moalla, from Al-Hassan, from Aban,
‘From Abdul Rahman son of Abu Abdullah-asws who said, ‘I I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww came out from his-saww room, and Marwan and his father were listening (eavesdropping) to his-saww Hadeeth (i.e., Al-Hassan Bin Al-Washa). He-saww said to him: ‘The gecko son of the gecko!’’
قَالَ أَبُو عَبْدِ اللَّهِ ع فَمِنْ يَوْمِئِذٍ يَرَوْنَ أَنَّ الْوَزَغَ يَسْمَعُ الْحَدِيثَ.
Abu Abdullah-asws said: ‘From that day, they are seeing that the gecko tends to listen to the discussion’’.[145]
13- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ الْبَرْقِيِّ 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 طَاوُسَيْنِ أُنْثَى وَ ذَكَراً فَلَا تَأْكُلْ لَحْمَهُ وَ لَا بَيْضَهُ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Al BArqy, from Bakr Bin Salih, from Suleyman Al Ja’fary,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘The peacock is morphed. It was a beautiful man. He seduced the wife of a Momin man to love him. He slept with her, then she corresponded with him afterwards, Allah-azwj Morphed both of them as two peacocks, a female and a man. So, do not eat its meat nor its eggs’’.[146]
14- وَ مِنْهُ، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنِ الْكَلْبِيِّ النَّسَّابَةِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْجِرِّيِّ فَقَالَ إِنَّ اللَّهَ مَسَخَ طَائِفَةً مِنْ بَنِي إِسْرَائِيلَ فَمَا أَخَذَ مِنْهُمْ بَحْراً فَهُوَ الْجِرِّيُّ وَ الزِّمِّيرُ وَ الْمَارْمَاهِي وَ مَا سِوَى ذَلِكَ وَ مَا أَخَذَ مِنْهُمْ بَرّاً فَالْقِرَدَةُ وَ الْخَنَازِيرُ وَ الْوَرَكُ وَ مَا سِوَى ذَلِكَ.
And from him, from Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Ali, from Sama’at Bin Mihran, from Al Kalby Al Nassaba who said,
‘I asked Abu Abdullah-asws about the eel. He-asws said: ‘Allah-azwj Morphed a part from the children of Israel. What from them took to the sea, it is the eel, and the Hemibagrus, and the seahorse, and what is besides that; and whatever from them took to the land, it is the monkeys, and the pigs, and the lizard and what is besides that’’.[147]
15- دَلَائِلُ الطَّبَرِيِّ، عَنْ أَبِي الْمُفَضَّلِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الزَّيَّاتِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع وَ هُوَ رَاكِبٌ وَ أَنَا أَمْشِي مَعَهُ فَمَرَرْنَا بِعَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ هُوَ رَاكِبٌ فَلَمَّا بَصُرَ بِنَا شَالَ الْمِقْرَعَةَ لِيَضْرِبَ بِهَا فَخِذَ أَبِي عَبْدِ اللَّهِ ع فَأَوْمَأَ إِلَيْهَا الصَّادِقُ ع فَجَفَّتْ يَمِينُهُ وَ الْمِقْرَعَةُ فِيهَا
(The boo) ‘Dalail’ pf Al tabari – from Abu Al Mufazzal Muhammad Bin Abdullah, from Muhammad Bin Ja’far Al Azyyat, from Muhammad Bin Al Husayn, from Al-Hassan Bin Mahboub, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar who said,
‘I was with Abu Abdullah-asws and he-asws was riding and I was walking with him-asws. We passed by Abdullah Bin Al-Hassan, and he was riding. When he sighted us, he raised the whip in order to strike the thigh of Abu Abdullah-asws with it. Al-Sadiq-asws gestured towards it, and his right hand dried up (froze) and the whip was in it.
فَقَالَ لَهُ يَا أَبَا عَبْدِ اللَّهِ بِالرَّحِمِ إِلَّا عَفَوْتَ عَنِّي فَأَوْمَأَ إِلَيْهِ بِيَدِهِ فَرَجَعَتْ يَدُهُ
He said to him-asws, ‘O Abu Abdullah-asws! Show mercy and pardon me’. He-asws gestured towards him with his-asws hand, and his hand returned (to be normal).
ثُمَّ أَقْبَلَ عَلَيَّ وَ قَالَ لِي يَا مُفَضَّلُ وَ قَدْ مَرَّتْ عَظَايَةٌ مِنَ الْعَظَاءِ مَا يَقُولُ النَّاسُ فِي هَذِهِ
Then he-asws faced towards me and said: ‘O Mufazzal! And you have passed by a preaching from the preaching. What are the people saying regarding this?’
قُلْتُ يَقُولُونَ إِنَّهَا حَمَلَتِ الْمَاءَ فَأَطْفَأَتْ نَارَ إِبْرَاهِيمَ
I said, ‘They are saying it carried the water and extinguished the fire of Ibrahim-as’.
فَتَبَسَّمَ ع ثُمَّ قَالَ لِي يَا مُفَضَّلُ وَ لَكِنْ هَذَا عَبْدُ اللَّهِ وَ وُلْدُهُ وَ إِنَّمَا يَرِقُّ النَّاسُ عَلَيْهِمْ لِمَا مَسَّهُمْ مِنَ الْوِلَادَةِ وَ الرَّحِمِ.
He-asws smiled, then said to me: ‘O Mufazzal! But this Abdullah and his son, and rather people are being kind upon them due to what has touched them from the birth and the kinship’’.[148]
Explanation: (Abridged to Ahadeeth only)
رَوَى الدَّارَقُطْنِيُّ وَ الْبَيْهَقِيُّ وَ الْحَاكِمُ وَ ابْنُ عَدِيٍّ عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ ص كَانَ فِي مَحْفِلٍ مِنَ الصَّحَابَةِ إِذْ جَاءَ أَعْرَابِيٌّ مِنْ بَنِي سُلَيْمٍ قَدْ صَادَ ضَبّاً وَ جَعَلَهُ فِي كُمِّهِ لِيَذْهَبَ بِهِ إِلَى رَحْلِهِ فَرَأَى جَمَاعَةً فَقَالَ عَلَى مَنْ هَؤُلَاءِ الْجَمَاعَةُ فَقَالُوا عَلَى هَذَا الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ
It is reported by Al Daraqutny, and Al Bayhaqi, and Al Hakim, and Ibn Aday, and Ibn Umar,
‘The Prophet-saww was in a gathering of the companions when a Bedouin from the clan of Suleym came, and he had hunted a lizard and made it to be in his sleeve in order to go with it to his ride. He saw a group. He said, ‘To whom is this group?’ They said, ‘To this one! He-saww claims that he-saww is a Prophet-saww’.
فَأَتَاهُ فَقَالَ يَا مُحَمَّدُ مَا اشْتَمَلَتِ النِّسَاءُ عَلَى ذِي لَهْجَةٍ أَكْذَبَ مِنْكَ فَلَوْ لَا أَنْ يُسَمِّيَنِيَ الْعَرَبُ عَجُولًا لَقَتَلْتُكَ وَ سَرَرْتُ النَّاسَ بِقَتْلِكَ أَجْمَعِينَ
He came to him-saww and said, ‘O Muhammad-saww! No woman has embraced anyone with a tone more lying than you-saww. Were it not for the Arabs naming me as hasty, I would have killed you-saww and make entirety of the people joyful with your-saww killing!’
فَقَالَ عُمَرُ يَا رَسُولَ اللَّهِ دَعْنِي أَقْتُلْهُ فَقَالَ ص لَا أَ مَا عَلِمْتَ أَنَّ الْحَلِيمَ كَادَ أَنْ يَكُونَ نَبِيّاً
Umar said, ‘O Rasool-Allah-saww! Leave me to kill him!’ He-saww said: ‘No! Don’t you know that the forbearing one almost happens to be a Prophet-as?’
ثُمَّ أَقْبَلَ الْأَعْرَابِيُّ عَلَى رَسُولِ اللَّهِ ص فَقَالَ وَ اللَّاتِ وَ الْعُزَّى لَا آمَنْتُ بِكَ أَوْ يُؤْمِنَ بِكَ هَذَا الضَّبُ وَ أَخْرَجَ الضَّبَّ مِنْ كُمِّهِ فَطَرَحَهُ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص فَقَالَ إِنْ آمَنَ بِكَ آمَنْتُ بِكَ
Then the Bedouin came to Rasool-Allah-saww. He said, ‘By Al-Laat and Al-Uzza! (Two idols). I will not believe in you-saww, or unless this lizard believes in you-asws!’ – and he extracted the lizard from his sleeve and dropped it in front of Rasool-Allah-saww. He said, ‘If it believes in you‑saww, I will believe in you-saww!’
فَقَالَ ص يَا ضَبُّ فَكَلَّمَهُ الضَّبُّ بِلِسَانٍ طَلْقٍ فَصِيحٍ عَرَبِيٍّ مُبِينٍ يَفْهَمُهُ الْقَوْمُ جَمِيعاً لَبَّيْكَ وَ سَعْدَيْكَ يَا رَسُولَ رَبِّ الْعَالَمِينَ
He-saww said: ‘O lizard!’ The lizard spoke to him-saww in fluent tongue, eloquent Arabic, clear. All the people understood it, ‘At your-saww service and your-saww assistance, O Rasool-saww of Lord-azwj of the worlds!’
فَقَالَ ص مَنْ تَعْبُدُ
He-saww said: ‘Whom do you worship?’
قَالَ الَّذِي فِي السَّمَاءِ عَرْشُهُ وَ فِي الْأَرْضِ سُلْطَانُهُ وَ فِي الْبَحْرِ سَبِيلُهُ وَ فِي الْجَنَّةِ رَحْمَتُهُ وَ فِي النَّارِ عَذَابُهُ
It said, ‘The One-azwj, in the sky is His-azwj Throne, and in the earth is His-azwj Authority, and in the sea is His-azwj Way, and in the Paradise is His-azwj Mercy, and in the Fire is His-azwj Punishment’.
فَقَالَ ص فَمَنْ أَنَا يَا ضَبُّ
He-saww said: ‘So whom am I-saww, O lizard?’
قَالَ أَنْتَ رَسُولُ اللَّهِ وَ خَاتَمُ النَّبِيِّينَ قَدْ أَفْلَحَ مَنْ صَدَّقَكَ وَ قَدْ خَابَ مَنْ كَذَّبَكَ
It said, ‘You-saww are Rasool-saww of Allah-azwj, and seal (last) of the Prophets-as. He has succeeded, the one who ratifies you-saww and he would be disappointed, the one who belies you-saww!’
فَقَالَ الْأَعْرَابِيُّ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ رَسُولُ اللَّهِ حَقّاً وَ اللَّهِ لَقَدْ أَتَيْتُكَ وَ مَا عَلَى وَجْهِ الْأَرْضِ أَحَدٌ هُوَ أَبْغَضُ إِلَيَّ مِنْكَ وَ وَ اللَّهِ لَأَنْتَ السَّاعَةَ أَحَبُّ إِلَيَّ مِنْ نَفْسِي وَ مِنْ وُلْدِي فَقَدْ آمَنَ بِكَ شَعْرِي وَ بَشَرِي وَ دَاخِلِي وَ خَارِجِي وَ سِرِّي وَ عَلَانِيَتِي
The Bedouin said, ‘I testify that there is no god except Allah-azwj, and you-saww are Rasool-saww of Allah-azwj truly. By Allah-azwj! I had come to you-asws, and there was no one upon the surface of the earth who was more hateful to me than you-saww, and by Allah-azwj, now you-saww are the more beloved to me than my own self, and my children. My hair, and my skin, and my inside, and my outside, and my secrecy, and my announcements have (all) believed in you-saww!’
فَقَالَ لَهُ رَسُولُ اللَّهِ ص الْحَمْدُ لِلَّهِ الَّذِي هَدَاكَ إِلَى هَذَا الَّذِي يَعْلُو وَ لَا يُعْلَى عَلَيْهِ وَ لَا يَقْبَلُهُ اللَّهُ إِلَّا بِصَلَاةٍ وَ لَا يَقْبَلُ الصَّلَاةَ إِلَّا بِقُرْآنٍ
Rasool-Allah-saww said to him: ‘The Praise is for Allah-azwj Who has Guided you to this, One-azwj Who is High and there is nothing higher over Him-azwj, nor will Allah-azwj Accept it except with Salat, nor will He-azwj Accept the Salat except with Quran!’
قَالَ فَعَلِّمْنِي فَعَلَّمَهُ النَّبِيُّ ص سُورَةَ الْفَاتِحَةِ وَ سُورَةَ الْإِخْلَاصِ فَقَالَ يَا رَسُولَ اللَّهِ مَا سَمِعْتُ فِي الْبَسِيطِ وَ لَا فِي الْوَجِيزِ أَحْسَنَ مِنْ هَذَا
He said, ‘So teach me!’ The Prophet-saww taught him Surah Al Fatiha (Ch. 1), and Surah Al Ikhlaas (Ch. 112). He said, ‘O Rasool-Allah-saww! I have not in the simplicity nor in the brevity anything more excellent than this!’
فَقَالَ ص إِنَّ هَذَا كَلَامُ رَبِّ الْعَالَمِينَ وَ لَيْسَ بِشِعْرٍ إِذَا قَرَأْتَ قُلْ هُوَ اللَّهُ أَحَدٌ فَكَأَنَّمَا قَرَأْتَ ثُلُثَ الْقُرْآنِ وَ إِذَا قَرَأْتَهَا مَرَّتَيْنِ فَكَأَنَّمَا قَرَأْتَ ثُلُثَيِ الْقُرْآنِ وَ إِذَا قَرَأْتَهَا ثَلَاثاً فَكَأَنَّمَا قَرَأْتَ الْقُرْآنَ كُلَّهُ
He-saww said: ‘This is Speech of Lord-azwj of the worlds, and it isn’t poetry. When you recite ‘Say: ‘He, Allah, is One [112:1] (Surah Al Ikhlaas), it is as if you have recited a third of the Quran, and when you recite it twice, it is as if you have recited two-thirds of the Quran, and when you recite it thrice, it is as if you have recited the Quran, all of it’.
فَقَالَ الْأَعْرَابِيُّ إِنَّ إِلَهَنَا يَقْبَلُ الْيَسِيرَ وَ يُعْطِي الْكَثِيرَ
The Bedouin said, ‘Our God-azwj Accepts the little and Gives the lot!’
ثُمَّ قَالَ لَهُ النَّبِيُّ ص أَ لَكَ مَالٌ فَقَالَ مَا فِي بَنِي سُلَيْمٍ قَاطِبَةً رَجُلٌ أَفْقَرُ مِنِّي فَقَالَ ص لِأَصْحَابِهِ أَعْطُوهُ فَأَعْطَوْهُ حَتَّى أَبْطَرُوهُ
Then the Prophet-saww said to him: ‘Is there any wealth for you?’ He said, ‘There is no man among the whole of the clan of Suleym poorer than me’. He-saww said to his-saww companions: ‘Give him!’ They gave him until they surprised him.
فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ يَا رَسُولَ اللَّهِ أَنَا أَعْطَيْتُهُ نَاقَةً عُشَرَاءَ تَلْحَقُ وَ لَا تُلْحَقُ أُهْدِيَتْ إِلَيَّ يَوْمَ تَبُوكَ
Abdul Rahman Bin Awf said, ‘O Rasool-Allah-saww! I shall give him a she-camel ‘Al Ushara’ (had been pregnant for ten months before being born). It catches up and cannot be caught up with. You-saww had gifted it to me on the day of (military expedition of) Tabuk’.
فَخَرَجَ الْأَعْرَابِيُّ مِنْ عِنْدِ رَسُولِ اللَّهِ ص فَتَلَقَّاهُ أَلْفُ أَعْرَابِيٍّ عَلَى أَلْفِ دَابَّةٍ بِأَلْفِ سَيْفٍ فَقَالَ لَهُمْ أَيْنَ تُرِيدُونَ فَقَالُوا نُرِيدُ هَذَا الَّذِي يَكْذِبُ وَ يَزْعُمُ أَنَّهُ نَبِيٌّ
The Bedouin went out from the presence of Rasool-Allah-saww. A thousand Bedouins being upon a thousand animals with a thousand swords met him. He said to them, ‘Where are you intending?’ The said, ‘We intend this one who is lying and claim that he-saww is a Prophet-saww’.
فَقَالَ الْأَعْرَابِيُّ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ
The Bedouin said, ‘I testify that there is no god except Allah-azwj and Muhammad-saww is Rasool‑saww of Allah-azwj!’
فَقَالُوا لَهُ صَبُؤْتَ فَحَدَّثَهُمْ بِحَدِيثِهِ فَقَالُوا كُلُّهُمْ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ
They said to him, ‘You have reneged!’ He narrated to them with his narration. They all said, ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj!’
ثُمَّ أَتَوُا النَّبِيَّ فَقَالُوا يَا رَسُولَ اللَّهِ مُرْنَا بِأَمْرِكَ فَقَالَ ص كُونُوا تَحْتَ رَايَةِ خَالِدِ بْنِ الْوَلِيدِ فَلَمْ يُؤْمِنْ فِي أَيَّامِهِ ص مِنَ الْعَرَبِ وَ لَا مِنْ غَيْرِهِمْ أَلْفٌ غَيْرُهُمْ.
Then they came to the Prophet-saww and they said, ‘O Rasool-Allah-saww! Order us with your‑saww orders’. He-saww said: ‘Be under a flag of Khalid Bin Al Waleed’. There did not believe during his-saww days from the Arabs, nor from others, any thousand other than them’’.[149] (From a non-Shia source)
وَ رَوَى الْبُخَارِيُّ وَ مُسْلِمٌ وَ النَّسَائِيُّ وَ ابْنُ مَاجَهْ عَنْ أُمِّ شَرِيكٍ أَنَّهَا اسْتَأْمَرَتِ النَّبِيَّ ص فِي قَتْلِ الْوِزْغَانِ فَأَمَرَهَا بِذَلِكَ.
And it is reported by Al-Bukhari, and Muslim, and Al Nasair, and Ibn Maja, from Umm Shareek – She sought instructions (permission) of the Prophet-saww in killing the lizards (geckos). He‑saww instructed her with that. [150] (From a non-Shia source)
وَ فِي الصَّحِيحَيْنِ أَنَّ النَّبِيَّ ص أَمَرَ بِقَتْلِ الْوَزَغِ وَ سَمَّاهُ فُوَيْسِقاً وَ قَالَ كَانَ يَنْفُخُ النَّارَ عَلَى إِبْرَاهِيمَ.
And in the two ‘Saheeh’ (Bukhari and Muslim) – ‘The Prophet-saww instructed with killing the gecko and named it as ‘Fuweysiqa) (mischief-maker) and said: ‘It used to blow (inflame) the fire upon Ibrahim-as’’.[151] (From a non-Shia source)
و كذلك رواه أحمد في مسنده وَ رَوَى الْحَاكِمُ فِي الْمُسْتَدْرَكِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَنَّهُ قَالَ: كَانَ لَا يُولَدُ لِأَحَدٍ مَوْلُودٌ إِلَّا أُتِيَ بِهِ النَّبِيُّ ص فَيَدْعُو لَهُ فَأُدْخِلَ عَلَيْهِ مَرْوَانُ بْنُ الْحَكَمِ فَقَالَ هُوَ الْوَزَغُ بْنُ الْوَزَغِ الْمَلْعُونُ بْنُ الْمَلْعُونِ.
And like that is reported by Ahmad in his ‘Musnad’, and it is reported by Al Hakim in ‘Al Mustadrak, from Abdul Rahman Bin Awf having said: ‘No new-born was born to anyone except it was brought to the Prophet-saww. He-saww would supplicate for it. Marwan Bin Al Hakam would enter to see it. He-saww said: ‘He is the gecko son of the gecko, the Accursed sone of the Accursed’’.[152] (From a non-Shia source)
وَ رَوَى بَعْدَهُ بِيَسِيرٍ عَنْ مُحَمَّدِ بْنِ زِيَادٍ قَالَ: لَمَّا بَايَعَ مُعَاوِيَةُ لِابْنِهِ يَزِيدَ قَالَ مَرْوَانُ سُنَّةُ أَبِي بَكْرٍ وَ عُمَرَ فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ سُنَّةُ هِرَقْلَ وَ قَيْصَرَ فَقَالَ لَهُ مَرْوَانُ أَنْتَ الَّذِي أَنْزَلَ اللَّهُ فِيكَ وَ الَّذِي قالَ لِوالِدَيْهِ أُفٍّ لَكُما فَبَلَغَ ذَلِكَ عَائِشَةَ فَقَالَتْ كَذَبَ وَ اللَّهِ مَا هُوَ بِهِ وَ لَكِنَّ رَسُولَ اللَّهِ ص لَعَنَ أَبَا مَرْوَانَ وَ مَرْوَانَ فِي صُلْبِهِ.
And it is reported after it by a little, from Muhammad Bin Ziyad who said, ‘When Muawiya got the allegiances pledged to his son-la Yazeed-la, Marwan said, ‘Sunnah of Abu Bakr and Umar!’ Abdul Rahman Bin Abu Bakr said, ‘Sunnah of Hercules and Caesar’. Marwan said to him, ‘You are the one regarding whom was Revealed: And he who said to his parents, ‘Ugh to you both! [46:17]’. That reached Ayesha. She said, ‘He is lying! By Allah-azwj, he is not with it, but Rasool-Allah-saww had cursed the father of Marwan and Marwan was in his loins!’’[153] (From a non-Shia source)
ثُمَّ رُوِيَ عَنْ عَمْرِو بْنِ مُرَّةَ الْجُهَنِيِّ وَ كَانَتْ لَهُ صُحْبَةٌ أَنَّ الْحَكَمَ بْنَ أَبِي الْعَاصِ اسْتَأْذَنَ عَلَى النَّبِيِّ ص فَعَرَفَ صَوْتَهُ فَقَالَ ائْذَنُوا لَهُ عَلَيْهِ لَعْنَةُ اللَّهِ وَ عَلَى مَنْ يَخْرُجُ مِنْ صُلْبِهِ إِلَّا الْمُؤْمِنَ مِنْهُمْ وَ قَلِيلٌ مَا هُمْ يُسْرِفُونَ فِي الدُّنْيَا وَ يُضَيَّعُونَ فِي الْآخِرَةِ ذَوُو مَكْرٍ وَ خَدِيعَةٍ يُعْطَوْنَ فِي الدُّنْيَا وَ مَا لَهُمْ فِي الْآخِرَةِ مِنْ خَلاقٍ.
Then it is reported from Amro Bin Murrah Al Juheyni, and there was companionship for him, ‘Al Hakam Bin Al Aas sought permission to see the Prophet-saww. He-saww recognised his voice. He-saww said: ‘Give permission to him, may Allah-azwj Curse him, and upon the one to emerge from his loins, except the Momin from them, and little is what they would be. They would be dealing in the world with plotting and deception and wasting regarding the Hereafter. They would be given in the world, and there would be no share for them in the Hereafter’’.[154] (From a non-Shia source)
وَ رَوَى الْبَيْهَقِيُّ أَنَّ رَسُولَ اللَّهِ ص قَالَ: لَا تَشُوبُوا اللَّبَنَ بِالْمَاءِ فَإِنَّ رَجُلًا كَانَ فِيمَنْ كَانَ قَبْلَكُمْ يَبِيعُ اللَّبَنَ وَ يَشُوبُهُ بِالْمَاءِ فَاشْتَرَى قِرْداً وَ رَكِبَ الْبَحْرَ حَتَّى إِذَا لَحِجَ فِيهِ أَلْهَمَ اللَّهُ تَعَالَى الْقِرْدَ صُرَّةَ الدَّنَانِيرِ فَأَخَذَهَا وَ صَعِدَ الدَّقَلَ فَفَتَحَ الصُّرَّةَ وَ صَاحِبُهَا يَنْظُرُ إِلَيْهِ فَأَخَذَ دِينَاراً وَ رَمَى بِهِ فِي الْبَحْرِ وَ دِينَاراً فِي السَّفِينَةِ حَتَّى قَسَمَهَا نِصْفَيْنِ فَأَلْقَى ثَمَنَ الْمَاءِ فِي الْبَحْرِ وَ ثَمَنَ اللَّبَنِ فِي السَّفِينَةِ.
And it is reported by Al Bayhaqi that Rasool-Allah-saww said: ‘Do not be mixing the milk with the water, for a man, among the ones who were before you, was selling the milk and mixing it with the water. He bought a monkey and sailed the se until when he was turbulent in it, Allah-azwj the Exalted Inspired the monkey to steal the bag of Dinars. It took it and ascended the mast. It opened the bag and its owner was looking at it. It took a Dinar and threw it in the sea, and a Dinar in the ship, to the extent that it divided into two halves. So it had thrown the price of the water in the sea and price of the milk in the ship’’.[155] (From a non-Shia source)
وَ رَوَى الْحَاكِمُ فِي الْمُسْتَدْرَكِ عَنْ عِكْرِمَةَ قَالَ: دَخَلْتُ عَلَى ابْنِ عَبَّاسٍ وَ هُوَ يَقْرَأُ فِي الْمُصْحَفِ قَبْلَ ذَهَابِ بَصَرِهِ وَ يَبْكِي فَقُلْتُ مَا يُبْكِيكَ جَعَلَنِي اللَّهُ فِدَاكَ
And it is reported by Al-Hakim in ‘Al-Mustadrak’, from Ikrimah (Bin Abu Jahl-la) who said, ‘I entered to see Ibn Abbas and he was reciting the Parchment (Quran) before his sight had gone, and he cried. I said, ‘What makes you cry? May Allah-azwj Make me to be sacrificed for you!’
قَالَ هَذِهِ الْآيَةُ وَ سْئَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كانَتْ حاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ
He said, ‘This Verse: And ask them about the town which was by the sea. When they exceeded during the Sabbath [7:163]’.
قَالَ ثُمَّ قَالَ أَ تَعْرِفُ أَيْلَةَ قُلْتُ وَ مَا أَيْلَةُ قَالَ قَرْيَةٌ كَانَ بِهَا أُنَاسٌ مِنَ الْيَهُودِ فَحَرَّمَ اللَّهُ تَعَالَى عَلَيْهِمْ صَيْدَ الْحِيتَانِ يَوْمَ السَّبْتِ فَكَانَتِ الْحِيتَانُ تَأْتِيهِمْ يَوْمَ السَّبْتِ شُرَّعاً بِيضاً سِمَاناً كَأَمْثَالِ الْمَخَاضِ فَإِذَا كَانَ غَيْرُ يَوْمِ السَّبْتِ لَا يَجِدُونَهَا وَ لَمْ يُدْرِكُوهَا إِلَّا بِمَشَقَّةٍ وَ مَئُونَةٍ
He (the narrator) said, ‘Then he said, ‘Do you know Eilat?’ I said, ‘And what is Eilat?’ He said, ‘A town, some people from the Jews were at it. Allah-azwj Prohibited unto them to catch the fishes on the day of the Sabbath. The fishes used to come to them on the day of Sabbath (Saturday) early, white, fat like the partridges. When it was other than the day of Sabbath (Saturday), they would not find it and could not catch them except with difficulties and equipment.
ثُمَّ إِنَّ رَجُلًا مِنْهُمْ أَخَذَ حُوتاً يَوْمَ السَّبْتِ فَرَبَطَهُ إِلَى وَتِدٍ فِي السَّاحِلِ وَ تَرَكَهُ فِي الْمَاءِ حَتَّى إِذَا كَانَ الْغَدُ أَخَذَهُ فَأَكَلَهُ فَفَعَلَ ذَلِكَ أَهْلُ بَيْتٍ مِنْهُمْ فَأَخَذُوا وَ شَوَوْا فَوَجَدَ جِيرَانُهُمْ رِيحَ الشِّوَاءِ فَفَعَلُوا كَفِعْلِهِمْ وَ كَثُرَ ذَلِكَ فِيهِمْ
Then a man from them seized a fish on the day of Saturday. He tied it to a peg in the coast and left it in the water until when it was the next morning, he took it and ate it. So, his family members did that. They took and grilled it. Their neighbours found the smell of grilling. They did like their deeds, and that became a lot among them.
فَافْتَرَقُوا فِرَقاً فِرْقَةٌ أَكَلَتْ وَ فِرْقَةٌ نَهَتْ وَ فِرْقَةٌ قَالُوا لِمَ تَعِظُونَ قَوْماً اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ الْآيَةَ
They separated into sects. A sect ate, and a sect forbade, and a sect said, ‘Why are you advising a people whom Allah would either be Destroying or Punishing [7:164] – the Verse.
وَ قَالَتِ الْفِرْقَةُ الَّتِي نَهَتْ إِنَّمَا نُحَذِّرُكُمْ غَضَبَ اللَّهِ وَ عِقَابَهُ أَنْ يُصِيبَكُمْ بِخَسْفٍ أَوْ قَذْفٍ أَوْ بَعْضِ مَا عِنْدَهُ مِنَ الْعَذَابِ وَ اللَّهِ مَا نُسَاكِنُكُمْ فِي مَكَانٍ أَنْتُمْ فِيهِ وَ خَرَجُوا مِنَ السُّورِ
And the sect which had forbidden, said, ‘But rather, we are cautioning you of the Wrath of Allah-azwj and His-azwj Punishment that He-azwj might either Afflict you with the submergence, or upheavals, or some of what is with Him-azwj from the Punishments. By Allah-azwj! We shall not dwell with you in a place you are in!’ And they went out from the wall (of the town).
ثُمَّ غَدَوْا عَلَيْهِ مِنَ الْغَدِ فَضَرَبُوا بَابَ السُّورِ فَلَمْ يُجِبْهُمْ أَحَدٌ وَ تَسَوَّرَ إِنْسَانٌ مِنْهُمُ السُّورَ فَقَالَ قِرَدَةٌ وَ اللَّهِ لَهَا أَذْنَابٌ تَتَعَاوَى ثُمَّ نَزَلَ وَ فَتَحَ الْبَابَ وَ دَخَلَ النَّاسُ عَلَيْهِمْ فَعَرَفَتِ الْقِرَدَةُ أَنْسَابَهَا مِنَ الْإِنْسِ وَ لَمْ تَعْرِفِ الْإِنْسُ أَنْسَابَهَا مِنَ الْقِرَدَةِ
Then they came to it early next morning and knocked on the gate. But no one answered them, and a person from them climbed above the wall. He said, ‘Monkeys, by Allah-azwj! There are tails for them, wagging!’ Then he descended and opened the gate and the people entered unto them. The monkeys recognised their lineages (relatives) from the human beings and the humans did not recognise their lineages (relatives) from the monkeys.
قَالَ فَيَأْتِي الْقِرَدَةُ إِلَى نَسِيبِهِ وَ قَرِيبِهِ فَيَحْتَكُّ بِهِ وَ يَلْصَقُ إِلَيْهِ فَيَقُولُ لَهُ أَنْتَ فُلَانٌ فَيُشِيرُ بِرَأْسِهِ أَنْ نَعَمْ وَ يَبْكِي وَ تَأْتِي الْقِرَدَةُ إِلَى نَسِيبِهَا وَ قَرِيبِهَا الْإِنْسِيِّ فَيَقُولُ أَنْتِ فُلَانَةُ فَيُشِيرُ بِرَأْسِهَا أَنْ نَعَمْ وَ تَبْكِي
He said, ‘The monkey came to his relative and his near one and rubbed against him and adhered to him. He said, ‘Are you so and so?’ He indicated with his head, ‘Yes’, and he cried. And the monkeys kept coming to their relatives and their near ones of the humans, and they were saying, ‘Are you so and so?’ And they would indicate by their head, ‘Yes’, and cry’.
قَالَ ابْنُ عَبَّاسٍ فَأَسْمَعُ اللَّهَ تَعَالَى يَقُولُ أَنْجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَ أَخَذْنَا الَّذِينَ ظَلَمُوا بِعَذابٍ بَئِيسٍ بِما كانُوا يَفْسُقُونَ فَلَا أَدْرِي مَا فَعَلَتِ الْفِرْقَةُ الثَّالِثَةُ فَكَمْ قَدْ رَأَيْنَا مُنْكَراً فَلَمْ نَنْهَ عَنْهُ
Ibn Abbas said, ‘I am listening to Allah-azwj the Exalted Saying: So when they forgot what they had been reminded with, We Rescued those who were forbidding from the evil and We Seized those who were unjust with an evil (Punishment) due to what they had been corrupting [7:165]. I don’t know what happened to the third sect. How many times we have seen evil, but we do not prevent it’.
فَقَالَ عِكْرِمَةُ فَقُلْتُ مَا تَرَى جَعَلَنِي اللَّهُ فِدَاكَ إِنَّهُمْ قَدْ أَنْكَرُوا وَ كَرِهُوا حِينَ قَالُوا لِمَ تَعِظُونَ قَوْماً اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذاباً شَدِيداً
Ikrimah said, ‘I said, ‘May Allah-azwj Make me to be sacrificed for you! What is your view they had denied and disliked when they said: ‘Why are you advising a people whom Allah would either be Destroying or Punishing by a severe Punishment?’ [7:164]?’
فَأَعْجَبَهُ قَوْلِي ذَلِكَ وَ أَمَرَ لِي بِبُرْدَيْنِ غَلِيظَيْنِ فَكَسَانِيهِمَا.
That word of mine surprised him, and he instructed for two thick garments for me and clothed me with these’’.[156] (From a non-Shia source)
وَ فِي الْمُسْتَدْرَكِ عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ ص قَالَ: رَأَيْتُ فِي مَنَامِي كَأَنَّ بَنِي الْحَكَمِ بْنِ أَبِي الْعَاصِ يَنْزُونَ عَلَى مِنْبَرِي كَمَا تَنْزُو الْقِرَدَةُ فَمَا رُئِيَ ص ضَاحِكاً حَتَّى مَاتَ.
And in (the book) ‘Al Mustadrak’ – from Abu Hureyra (well-known fabricator), ‘The Prophets-saww said: ‘I-saww in my-saww dream as if the sons of Al Hakam Bin Abu Al Aas were jumping upon my-saww pulpit like what the monkeys jump’. He-saww was not seen smiling (after that) until he-saww passed away’’.[157] (From a non-Shia source)
وَ رَوَى الطَّبَرَانِيُّ فِي مُعْجَمِهِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص فِي آخِرِ الزَّمَانِ تَأْتِي الْمَرْأَةُ فَتَجِدُ زَوْجَهَا قَدْ مُسِخَ قِرْداً لِأَنَّهُ لَا يُؤْمِنُ بِالْقَدَرِ.
And it is reported by Al Tabrany in his (book) ‘Mu’jama’ – from Abu Saeed Al Khudri who said, ‘Rasool-Allah-saww said: ‘At the end of times, the woman would come and find her husband to have been morphed into a monkey, because he had not believed in the pre-determination’’.[158] (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 (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 the pigs collared with the jewels, and the pearls and the gems’’.[159] (From a non-Shia source)
وَ فِي رَبِيعِ الْأَبْرَارِ فِي بَابِ الطَّيْرِ عَنِ ابْنِ عَبَّاسٍ أَنَّ اللَّهَ تَعَالَى خَلَقَ فِي زَمَنِ مُوسَى طَائِراً اسْمُهَا الْعَنْقَاءُ لَهَا أَرْبَعَةُ أَجْنِحَةٍ مِنْ كُلِّ جَانِبٍ وَ وَجْهُهَا كَوَجْهِ الْإِنْسَانِ وَ أَعْطَاهَا مِنْ كُلِّ شَيْءٍ قِسْطاً وَ خَلَقَ لَهَا ذَكَراً مِثْلَهَا
And in (the book) ‘Rabie Al Abrar’ in the chain of birds, from Ibn Abbas, ‘Allah-azwj the Exalted Created a bird in the era of Musa-as, its name is ‘Al-Anqa’a’ (The Phoenix). It had four wings for it from every side, and its face was like the face of the human being, and it had been given a piece from all things, and a male was Created for it, like it.
وَ أَوْحَى إِلَيْهِ أَنِّي خَلَقْتُ طَائِرَيْنِ عَجِيبَيْنِ وَ جَعَلْتُ رِزْقَهُمَا فِي الْوُحُوشِ الَّتِي حَوْلَ بَيْتِ الْمَقْدِسِ وَ جَعَلْتُهُمَا زِيَادَةً فِيمَا وَصَلْتُ بِهِ بَنِي إِسْرَائِيلَ وَ تَنَاسَلَا وَ كَثُرَ نَسْلُهُمَا
And He-azwj Revealed to him-as: “I-azwj have Created two strange bird and Made their sustenance to be among the wild animals which are around Bayt Al Maqdis, and Made them as an addition in what the children of Israel can connect with, and they will procreate and their offspring would be a lot!”
فَلَمَّا تُوُفِّيَ مُوسَى ع انْتَقَلَتْ فَوَقَعَتْ بِنَجْدٍ وَ الْحِجَازِ فَلَمْ تَزَلْ تَأْكُلُ الْوُحُوشَ وَ تَخْطَفُ الصِّبْيَانَ إِلَى أَنْ بني [نُبِّئَ] خَالِدُ بْنُ سِنَانٍ الْعَبْسِيُّ مِنْ بَنِي عَبْسٍ قَبْلَ النَّبِيِّ ص فَشَكَوْا إِلَيْهِ مَا يَلْقَوْنَ مِنْهَا فَدَعَا اللَّهَ عَلَيْهَا فَانْقَطَعَ نَسْلُهَا وَ انْقَرَضَتْ فَلَا تُوجَدُ الْيَوْمَ.
When Musa-as passed away, they transferred and landed at Najd and Al Hijaz. It did not cease to eat the wild animals and snatching the children until was the ‘prophet-hood’ of Khalid Bin Sinan Al-Absy from the clan of Absy, before the Prophet-saww. They complained to him what they were facing from it. He supplicated to Allah-azwj against it and its lineage was cut off, and it was exterminated, so it cannot be found today’’.[160] (From a non-Shia source)
وَ رَوَى الطَّبَرَانِيُّ وَ غَيْرُهُ عَنْ قَتَادَةَ بْنِ النُّعْمَانِ أَنَّهُ قَالَ: كَانَتْ لَيْلَةٌ شَدِيدَةَ الظُّلْمَةِ وَ الْمَطَرِ فَقُلْتُ لَوِ اغْتَنَمْتُ اللَّيْلَةَ شُهُودَ الْعَتَمَةِ مَعَ رَسُولِ اللَّهِ ص فَفَعَلْتُ فَلَمَّا رَآنِي قَالَ قَتَادَةُ قُلْتُ لَبَّيْكَ يَا رَسُولَ اللَّهِ ص
And it is reported by Al Tabari and others, from Qatadah Bin Al Numan having said, ‘It was a night of intense darkness and rain. I said, ‘If the night would improve, I could attend the night Salat with Rasool-Allah-saww’. I did so. When he-saww saw me, he-saww said: ‘Qatadah?’ I said, ‘At your-saww service, O Rasool-Allah-saww!’
ثُمَّ قُلْتُ عَلِمْتُ أَنَّ شَاهِدَ الصَّلَاةِ فِي هَذِهِ اللَّيْلَةِ قَلِيلٌ فَأَحْبَبْتُ أَنْ أَشْهَدَهَا مَعَكَ فَقَالَ ص إِذَا انْصَرَفْتَ فَأْتِنِي
Then I said, ‘I knew that few would be attending the Salat during this night, so I loved to attend it with you-saww’. He-saww said: ‘When you finish, then come to me-saww’.
فَلَمَّا فَرَغْتُ مِنَ الصَّلَاةِ أَتَيْتُ إِلَيْهِ فَأَعْطَانِي عُرْجُوناً كَانَ فِي يَدِهِ فَقَالَ هَذَا يُضِيءُ أَمَامَكَ عَشْراً وَ مِنْ خَلْفِكَ عَشْراً
When I was free from the Salat, I came to him-saww. He-saww gave me a bent twig which was in his-saww hands. He-azwj said: ‘This will illuminate in front of you ten (paces) in front and ten (paces) from behind you’.
ثُمَّ قَالَ إِنَّ الشَّيْطَانَ قَدْ خَلَفَكَ فِي أَهْلِكَ فَاذْهَبْ بِهَذَا الْعُرْجُونِ فَاسْتَضِئْ بِهِ حَتَّى تَأْتِيَ بَيْتَكَ فَتَجِدَهُ فِي زَاوِيَةِ الْبَيْتِ فَاضْرِبْهُ بِالْعُرْجُونِ
Then he-saww said: ‘The Satan-la has stayed behind among your family, so go with this twig and be illuminated with it until you come to your house. You will find him-la in a corner of the house, so hit him-la with the twig’.
قَالَ فَخَرَجْتُ مِنَ الْمَسْجِدِ فَأَضَاءَ الْعُرْجُونُ مِثْلَ الشَّمْعَةِ نُوراً فَاسْتَضَأْتُ بِهِ وَ أَتَيْتُ أَهْلِي فَوَجَدْتُهُمْ قَدْ رَقَدُوا فَنَظَرْتُ إِلَى الزَّاوِيَةِ فَإِذَا فِيهَا قُنْفُذٌ فَلَمْ أَزَلْ أَضْرِبُهُ بِالْعُرْجُونِ حَتَّى خَرَجَ.
He (the narrator) said, ‘I went out from the Masjid and the twig illuminated like the (lighted) candle light. I was illuminated by it and came to my family. I found them to be sleeping. I looked at the corner and therein was a hedgehog. I did not cease to hit it with the twig until it went out’’.[161] (From a non-Shia source)
باب 6 الأسباب العارضة المقتضية للتحريم
CHAPTER 6 – INCIDENTAL CAUSES REQUIRING THE PROHIBITION
1- نَوَادِرُ الرَّاوَنْدِيِّ، عَنْ عَبْدِ الْوَاحِدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ التَّمِيمِيِّ عَنْ سَهْلِ بْنِ أَحْمَدَ الدِّيبَاجِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ جَدِّهِ مُوسَى عَنْ آبَائِهِ ع قَالَ: سُئِلَ عَلِيٌّ ع عَنْ حَمَلٍ غُذِّيَ بِلَبَنِ خِنْزِيرَةٍ فَقَالَ قَيِّدُوهُ وَ اعْلِفُوهُ الْكُسْبَ وَ النَّوَى وَ الْخُبْزَ إِنْ كَانَ اسْتَغْنَى عَنِ اللَّبَنِ وَ إِنْ لَمْ يَكُنِ اسْتَغْنَى عَنِ اللَّبَنِ فَيُلْقَى عَلَى ضَرْعِ شَاةٍ سَبْعَةَ أَيَّامٍ.
(The book) ‘Nawadir’ of Al Rawandy – from Abdul Wahid Bin Ismail, from Muhammad Bin Al-Hassan Al Tameemi, from Sahl Bin Ahmad Al Deebaj, from Muhammad Bin Muhammad Bin Al Ashas,
‘From Musa Bin Ismail son of Musa-asws Bin Ja’far-asws, from his grandfather-asws Musa-asws, from his‑asws forefathers-asws having said: ‘Ali-asws was asked about feeding a lamb with pig milk. He‑asws said: ‘Tie it up and feed it the seeds and the kernels and the bread, if it was needless from the milk, and if it was not needless from the milk, then cast it upon udders of a sheep for seven days’’.[162]
2- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَمِيرِ الْمُؤْمِنِينَ ع مِثْلَهُ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny – from Abu Abdullah-asws, from Amir Al-Momineen-asws – similar to it.[163]
3- قُرْبُ الْإِسْنَادِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ وَ عَبْدِ الصَّمَدِ بْنِ مُحَمَّدٍ مَعاً عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ: سَمِعْتُ رَجُلًا يَسْأَلُ أَبَا عَبْدِ اللَّهِ ع عَنْ حَمَلٍ يَرْضِعُ مِنْ خِنْزِيرَةٍ ثُمَّ اسْتُفْحِلَ الْحَمَلُ فِي غَنَمٍ فَخَرَجَ لَهُ نَسْلٌ مَا قَوْلُكَ فِي نَسْلِهِ
The book) ‘Qurb Al Isnad’ – from Muhammad Bin Abdul Hameed, and Abdul Samad Bin Muhammad, both together from Hanan Bin Sadeyr who said,
‘I heard a man asking Abu Abdullah-asws about a lamb breast feeding from a female pig, then the lamb is left to procreate among sheep, so an offspring emerges for it. What is your-asws word regarding its offspring?’
فَقَالَ مَا عَلِمْتَ أَنَّهُ مِنْ نَسْلِهِ بِعَيْنِهِ فَلَا تَقْرَبْهُ وَ أَمَّا مَا لَمْ تَعْلَمْ أَنَّهُ مِنْهُ فَهُوَ بِمَنْزِلَةِ الْجُبُنِّ كُلْ وَ لَا تَسْأَلْ عَنْهُ.
He-asws said: ‘Whatever you know that it is from its offspring exactly, do not go near it, and as for what you don’t know that it is from it, it would be at the status of the cheese. Eat and do not ask about it’’.[164]
4- الْمُقْنِعُ، سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ جَدْيٍ رَضَعَ مِنْ خِنْزِيرَةٍ حَتَّى كَبِرَ وَ شَبَّ وَ اشْتَدَّ عَظْمُهُ ثُمَّ إِنَّ رَجُلًا اسْتَفْحَلَهُ فِي غَنَمِهِ فَأَخْرَجَ لَهُ نَسْلًا فَقَالَ أَمَّا مَا عَرَفْتَ مِنْ نَسْلِهِ بِعَيْنِهِ فَلَا تَقْرَبْهُ وَ أَمَّا مَا لَا تَعْرِفُهُ فَكُلْهُ وَ لَا تَسْأَلْ عَنْهُ فَإِنَّهُ بِمَنْزِلَةِ الْجُبُنِ.
(The book) ‘Al Muqnie’ –
‘Abu Abdullah-asws was asked about a young goat breast feeding from a female pig until it grows old and big and its bones are strong. Then a man has it procreate among his sheep, and an offspring emerges for it. He-asws said: ‘As for what you know being from its offspring exactly, do not go near it, and as for what you do not know, east it and do not ask about it, for it is at the status of the cheese’’.[165]
رَوَاهُ فِي الْكَافِي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ وَ أَنَا حَاضِرٌ عِنْدَهُ عَنْ جَدْيٍ رَضَعَ وَ ذَكَرَ نَحْواً مِنَ الْمُقْنِعِ.
It is reported in (the book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Hanan Bin Sadeyr who said,
‘Abu Abdullah-asws was asked while I was in his-asws presence, about a young goat breast feeding’ – and he mentioned approximate to it’’.[166]
5- وَ رَوَى أَيْضاً عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ رَفَعَهُ قَالَ: لَا تَأْكُلْ مِنْ لَحْمِ حَمَلٍ رَضَعَ مِنْ لَبَنِ خِنْزِيرَةٍ.
And it is reported as well from Muhammad Bin Yahya, from Al Washa, from Abdullah Bin Sinan, from Abu Hamza, raising it,
‘He-asws said: ‘Do not eat from the meat of a lamb having been breast fed from the milk of a female pig’’.[167]
صَحِيحَةُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى قَالَ: كَتَبْتُ إِلَيْهِ جُعِلْتُ فِدَاكَ مِنْ كُلِّ سَوْءٍ امْرَأَةٌ أَرْضَعَتْ عَنَاقاً حَتَّى فُطِمَتْ وَ كَبِرَتْ وَ ضَرَبَهَا الْفَحْلُ ثُمَّ وَضَعَتْ أَ يَجُوزُ أَنْ يُؤْكَلَ لَحْمُهَا وَ لَبَنُهَا فَكَتَبَ ع فِعْلٌ مَكْرُوهٌ لَا بَأْسَ بِهِ.
(The book) ‘Saheeh’ of Ahmad Bin Muhammad Bin Isa who said,
‘I wrote to him-asws (Ali-asws Bin Muhammad-asws), ‘May I be sacrificed for you-asws from every evil! A woman breast-feeds a young female goat until it weaned and grew old, and the male goat struck (copulated) with it, then it gave birth. Is it allowed to consume its meat and its milk?’ He-asws wrote: ‘A disliked deed, there is no problem with it’’.[168]
وَ فِي الْفَقِيهِ كَتَبَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى إِلَى عَلِيِّ بْنِ مُحَمَّدٍ امْرَأَةٌ أَرْضَعَتْ عَنَاقاً بِلَبَنِهَا حَتَّى فَطَمَتْهَا فَكَتَبَ ع فِعْلٌ مَكْرُوهٌ وَ لَا بَأْسَ بِهِ.
And in (the book) ‘Al Faqeeh’ – Ahmad Bin Muhammad Bin Isa wrote to Ali-asws Bin Muhammad‑asws, ‘A woman breast-fed a young female goat with her milk until it weaned. He‑asws wrote, ‘A disliked deed, and there is no problem with it’’.[169]
أقول الحديث يحتمل معنيين أحدهما أن الإرضاع فعل مكروه و الأكل لا بأس به و عبارة الفقيه بهذا أنسب و الثاني أن الأكل مكروه ليس بحرام و هذا بعبارة التهذيب حيث حذف الواو أنسب
Note: I (Majlisi) am saying, ‘Two meanings are possible. One of these is that the breast-feeding is a disliked deed, and the consuming, there is no problem with it, and the expression in ‘Al Faqeeh’ with this is better. And the second is that the consumption is disliked, not Prohibited. And this is the expression of ‘Al Tehzeeb’ whereby the (letter) ‘Waw’ is deleted, is better.
ثم على ما في الفقيه إن كان السؤال عن اللحم فالمراد عدم البأس بلحم العناق على المعنى الأول و على ما في التهذيب يحتمل العناق و الأولاد و الأعم و يؤيد كون المراد عدم البأس بلحمها
Then, based upon what is in ‘Al Faqeeh’, if the question was about the meat, then the intent here is that there is no problem with the meat of a young female goat, based upon the first meaning; and based upon what is in ‘Tehzeeb’, it is possible the young female goat, and the children, and the generality, and it supports the intent being there is no problem with its meat’.
مَا رَوَاهُ فِي التَّهْذِيبِ أَيْضاً بِسَنَدٍ مُرْسَلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي جَدْيٍ رَضَعَ مِنْ لَبَنِ امْرَأَةٍ حَتَّى اشْتَدَّ عَظْمُهُ وَ نَبَتَ لَحْمُهُ قَالَ لَا بَأْسَ بِلَحْمِهِ.
What is reported in ‘Al Tehzeeb’ as well by an unbroken chain,
‘From Abu Abdullah-asws regarding a young goat been breast-fed from the milk of a woman until its bones were strong and its meat was built. He-asws said: ‘There is no problem with its meat’’.[170]
5- الدَّعَائِمُ، عَنْ رَسُولِ اللَّهِ ص أَنَّهُ نَهَى عَنْ لُحُومِ الْجَلَّالَةِ وَ أَلْبَانِهَا وَ بَيْضِهَا حَتَّى تُسْتَبْرَأَ وَ الْجَلَّالَةُ هِيَ الَّتِي [تَتَخَلَّلُ] تجلل الْمَزَابِلَ فَتَأْكُلُ الْعَذِرَةَ.
(The book) ‘Al Da’aim’ –
‘From Rasool-Allah-saww, he-saww had prohibited from meats of ‘Al Jalalah’ and its milk, and its eggs, until it is separated. And ‘Al Jalalah’, it is which feeds on the rubbish dumps, and eats the dung’’.[171] (From a non-Shia source)
6- وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: النَّاقَةُ الْجَلَّالَةُ تُحْبَسُ عَلَى الْعَلَفِ أَرْبَعِينَ يَوْماً وَ الْبَقَرَةُ عِشْرِينَ يَوْماً وَ الشَّاةُ سَبْعَةَ أَيَّامٍ وَ الْبَطَّةُ خَمْسَةَ أَيَّامٍ وَ الدَّجَاجَةُ ثَلَاثَةَ أَيَّامٍ ثُمَّ تُؤْكَلُ بَعْدَ ذَلِكَ لُحُومُهَا وَ تُشْرَبُ أَلْبَانُ ذَوَاتِ الْأَلْبَانِ مِنْهَا وَ يُؤْكَلُ بَيْضُ مَا يَبِيضُ مِنْهَا.
And from Ali-asws having said: ‘The filth-eating she camel would be withheld upon the (good) feed for forty days, and the cow for twenty days, and the sheep for seven days, and the duck for five days, and the chicken for three days, then their meats can be eaten after that, and you can drink the milks of the ones from these with the milks and eat the eggs from these what lays the eggs’’.[172]
7- نَوَادِرُ الرَّاوَنْدِيِّ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ عَلِيٌّ ع النَّاقَةُ الْجَلَّالَةُ لَا يُحَجُّ عَلَى ظَهْرِهَا وَ لَا يُشْرَبُ لَبَنُهَا وَ لَا يُؤْكَلُ لَحْمُهَا حَتَّى يُقَيَّدَ أَرْبَعِينَ يَوْماً وَ الْبَقَرَةُ الْجَلَّالَةُ عِشْرِينَ يَوْماً وَ الْبَطَّةُ الْجَلَّالَةُ خَمْسَةَ أَيَّامٍ وَ الدَّجَاجُ ثَلَاثَةَ أَيَّامٍ.
(The book) ‘Nawadir’ of Al Rawandy, by the preceding chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws – Ali-asws said: ‘The filth eating she-camel, the Hajj cannot be performed upon its back, nor can its milk be drunk, nor can its meat be eaten until it is tied up for forty days (and fed good fodder), and the filth eating cow for twenty days, and the filth eating duck for five days, and the chicken for three days’’.[173]
8- الْمُقْنِعُ، قَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَشْرَبْ مِنْ أَلْبَانِ الْإِبِلِ الْجَلَّالَةِ وَ إِنْ أَصَابَكَ شَيْءٌ مِنْ عَرَقِهَا فَاغْسِلْهُ.
(The book) ‘Al Muqnie’ –
‘Abu Abdullah-asws said: ‘Do not drink from the milks of the filth eating camels, and if something from its sweat hits (touches) you, then wash it’’.[174]
و الذي ورد في ذلك مَا رَوَاهُ مُوسَى بْنُ أُكَيْلٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْبَاقِرِ ع فِي شَاةٍ شَرِبَتْ بَوْلًا ثُمَّ ذُبِحَتْ فَقَالَ يُغْسَلُ مَا فِي جَوْفِهَا ثُمَّ لَا بَأْسَ بِهِ.
And that which has been reported regarding that is what is reported by Musa Bin Ukeyl, from one of his companions,
‘From Al-Baqir-asws regarding a sheep which had drunk urine, then it was slaughtered. He-asws said: ‘It would be washed whatever is in its inside, then there is no problem with it’’.[175]
و يجب غسل اللحم لِرِوَايَةِ زَيْدٍ الشَّحَّامِ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: فِي شَاةٍ شَرِبَتْ خَمْراً حَتَّى سَكِرَتْ ثُمَّ ذُبِحَتْ عَلَى تِلْكَ الْحَالِ لَا يُؤْكَلُ مَا فِي بَطْنِهَا.
And it obligates washing the meat due to the report of Zayd Al Shaham, from Al Sadiq-asws having said regarding a sheep which had drunk wine until it was intoxicated, then it was slaughtered while being upon that state: ‘It cannot be eaten whatever is inside it’’.[176]
9- نَوَادِرُ الرَّاوَنْدِيِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ الْكَاظِمِ عَنْ آبَائِهِ ع سُئِلَ عَلِيٌّ ع عَنْ قِدْرٍ طُبِخَتْ فَإِذَا فِيهَا فَأْرَةٌ مَيِّتَةٌ قَالَ يُهَرَاقُ الْمَرَقُ وَ يُغْسَلُ اللَّحْمُ وَ يُنَقَّى وَ يُؤْكَلُ.
(The book) ‘Nawadir’ of Al Rawandy’ – by the preceding chain,
‘From Al Kazim-asws, from his-asws forefathers-asws: ‘Ali-asws was asked about a pot being cooked it and there was a dead mouse in it. He-asws said: ‘The curry would be spilt, and the meat would be washed, and it would be cleaned and eaten’’.[177]
10- تُحَفُ الْعُقُولِ، سَأَلَ يَحْيَى بْنُ أَكْثَمَ مُوسَى الْمُبَرْقَعَ عَنْ رَجُلٍ أَتَى إِلَى قَطِيعِ غَنَمٍ فَرَأَى الرَّاعِيَ يَنْزُو عَلَى شَاةٍ مِنْهَا فَلَمَّا بَصُرَ بِصَاحِبِهَا خَلَّى سَبِيلَهَا فَدَخَلَتْ بَيْنَ الْغَنَمِ كَيْفَ تُذْبَحُ وَ هَلْ يَجُوزُ أَكْلُهَا أَمْ لَا
(The book) ‘Tuhaf Al Uqool’ –
‘Yahya Bin Aksam asked Musa Al-Mubarqa’a about a man who came to a flock of sheep. He saw the shepherd having sex with a sheep from it. When he was sighted by its owner, he freed its way, so it entered between the sheep. How would it be slaughtered, and is it allowed to eat it or not?’
فَسَأَلَ مُوسَى أَخَاهُ أَبَا الْحَسَنِ الثَّالِثَ ع فَقَالَ إِنَّهُ إِنْ عَرَفَهَا ذَبَحَهَا وَ أَحْرَقَهَا وَ إِنْ لَمْ يَعْرِفْهَا قَسَمَ الْغَنَمَ نِصْفَيْنِ وَ سَاهَمَ بَيْنَهُمَا فَإِذَا وَقَعَ عَلَى أَحَدِ النِّصْفَيْنِ فَقَدْ نَجَا النِّصْفُ الْآخَرُ ثُمَّ يُفَرِّقُ النِّصْفَ الْآخَرَ فَلَا يَزَالُ كَذَلِكَ حَتَّى تَبْقَى شَاتَانِ فَيُقْرِعُ بَيْنَهُمَا فَأَيُّهُمَا وَقَعَ السَّهْمُ بِهَا ذُبِحَتْ وَ أُحْرِقَتْ وَ نَجَا سَائِرُ الْغَنَمِ.
Musa asked his brother Abu Al-Hassan-asws the 3rd. He-asws said: ‘If he can recognise it, he can slaughter it and burn it, and if he cannot recognise it, the flock would be divided into two halves and a lot would be cast between the two. When it falls upon one of the two halves, the other half would be saved. Then then other half would be divided. It will not cease to be done like that until there remain two sheep between the two. Whichever the lot falls with, it would be slaughtered and burned, and rest of the sheep would be saved’’.[178]
بَيَانٌ رَوَى الشَّيْخُ هَذَا الْخَبَرَ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الرَّجُلِ ع أَنَّهُ سُئِلَ عَنْ رَجُلٍ نَظَرَ إِلَى رَاعٍ نَزَا عَلَى شَاةٍ قَالَ إِنْ عَرَفَهَا ذَبَحَهَا وَ أَحْرَقَهَا وَ إِنْ لَمْ يَعْرِفْهَا قَسَمَهَا نِصْفَيْنِ أَبَداً حَتَّى يَقَعَ السَّهْمُ بِهَا فَتُذْبَحُ وَ تُحْرَقُ وَ قَدْ نَجَتْ سَائِرُهَا.
Explanation – This Hadeeth is reported by the Sheykh, by his chian from Muhammad Bin Ahmad Bin Yahya, from Muhammad Bin Isa,
‘From the man-asws (Abu Al-Hassan-asws) having been asked about a man who looked at a shepherd having sex with a sheep. He-asws said: ‘If it is recognised, it would be slaughtered and burnt, and if it is not recognised, it would be divided in two halves, for ever, until the lot falls with it, so it would be slaughtered with and burnt, and the rest of them would be saved’’.
11- فِقْهُ الرِّضَا، قَالَ ع إِذَا جُعِلَتْ سَمَكَةٌ مَعَ الْجِرِّيِّ فِي السَّفُّودِ إِنْ كَانَتِ السَّمَكَةُ فَوْقَهُ فَكُلْهَا وَ إِنْ كَانَتْ تَحْتَهُ فَلَا تَأْكُلْ وَ إِذَا كَانَ اللَّحْمُ مَعَ الطِّحَالِ فِي السَّفُّودِ أُكِلَ اللَّحْمُ وَ الْجُوذَابَةُ لِأَنَّ الطِّحَالَ فِي حِجَابٍ وَ لَا يَنْزِلُ مِنْهُ شَيْءٌ إِلَّا أَنْ يُثْقَبَ فَإِنْ ثُقِبَ سَالَ مِنْهُ وَ لَمْ يُؤْكَلْ مَا تَحْتَهُ مِنَ الْجُوذَابَةِ وَ لَا غَيْرِهِ وَ يُؤْكَلُ مَا فَوْقَهُ.
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘If the fish is made to be with the (prohibited) catfish in the oven, if the fish was above it, eat it, and if it was under it, do not eat it; and when the meat was with the spleen in the oven, eat the meat and the rice because the spleen is in a veil and nothing would descend from it except if it is pierced. If it is pierced, it would flow from it and it cannot be eaten what is beneath it from the rice, nor anything else, and it can be eaten, whatever is above it’’.[179]
12- الْمُقْنِعُ، إِذَا كَانَ اللَّحْمُ مَعَ الطِّحَالِ فِي سَفُّودٍ أُكِلَ اللَّحْمُ إِذَا كَانَ فَوْقَ الطِّحَالِ فَإِنْ كَانَ أَسْفَلَ مِنَ الطِّحَالِ لَمْ يُؤْكَلْ وَ يُؤْكَلُ جُوذَابُهُ لِأَنَّ الطِّحَالَ فِي حِجَابٍ وَ لَا يَنْزِلُ مِنْهُ شَيْءٌ إِلَّا أَنْ يُثْقَبَ فَإِنْ ثُقِبَ سَالَ مِنْهُ وَ لَمْ يُؤْكَلْ مَا تَحْتَهُ مِنَ الْجُوذَابِ
(The book) ‘Al Muqnie’ –
‘When the meat was with the spleen in an oven, eat the meat when it was above the spleen. If it was lower than the spleen, do not eat and eat its rice, because the spleen is in a veil and nothing would descend from it except if if it is pierced. If it is pierced, it would flow from it and it cannot be eaten whatever is beneath it, from the rice.
وَ إِنْ جُعِلَتْ سَمَكَةٌ يَجُوزُ أَكْلُهَا مَعَ جِرِّيٍّ أَوْ غَيْرِهَا مِمَّا لَا يَجُوزُ أَكْلُهُ فِي سَفُّودٍ أُكِلَتِ الَّتِي لَهَا فَلْسٌ إِذَا كَانَتْ فِي السَّفُّودِ فَوْقَ الْجِرِّيِّ وَ فَوْقَ الَّتِي لَا تُؤْكَلُ فَإِنْ كَانَتْ أَسْفَلَ مِنَ الْجِرِّيِّ لَمْ تُؤْكَلْ.
And if a fish is made to be in an oven, it is allowed to eat it if with an eel, or something else from what is not allowed to eat. It can be eaten, that which has scales for it when it was in the oven above the eel, and above that which cannot be eaten. If it was lower than the eel, it cannot be eaten’’.[180]
الْفَقِيهُ، قَالَ الصَّادِقُ ع إِذَا كَانَ اللَّحْمُ مَعَ الطِّحَالِ وَ ذَكَرَ مِثْلَ مَا فِي الْمُقْنِعِ.
(The book) ‘Al-Faqeeh’ – Al-Sadiq-asws said: ‘When the meat was with the spleen’ – and he mentioned similar to what is in (the above book) ‘Al-Muqnie’’.[181]
رَوَاهُ الشَّيْخُ فِي الْمُوَثَّقِ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنِ الطِّحَالِ أَ يَحِلُّ أَكْلُهُ قَالَ لَا تَأْكُلْهُ فَهُوَ دَمٌ
It is reported by the Sheykh in ‘Al Mowsiq’ – from Ammar Al Sabaty,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the spleen, ‘Is it allowed to eat it?’ He-asws said: ‘Do not eat it, for it is blood’.
قُلْتُ فَإِنْ كَانَ الطَّعَامُ فِي سَفُّودٍ مَعَ لَحْمٍ وَ تَحْتَهُ خُبْزٌ وَ هُوَ الْجُوذَابُ أَ يُؤْكَلُ مَا تَحْتَهُ
I said, ‘If the food was in an over along with meat, and under it was bread, and it is attracting (the flavours), can it be eaten what is under it?’
قَالَ نَعَمْ يُؤْكَلُ اللَّحْمُ وَ الْجُوذَابُ وَ يُرْمَى بِالطِّحَالِ لِأَنَّ الطِّحَالَ فِي حِجَابٍ لَا يَسِيلُ مِنْهُ فَإِنْ كَانَ الطِّحَالُ مَشْقُوقاً أَوْ مَثْقُوباً فَلَا تَأْكُلْ مِمَّا يَسِيلُ عَلَيْهِ الطِّحَالُ
He-asws said: ‘Yes, the meat and the bread/rice can be eaten, and the spleen would be thrown away, because the spleen is in a veil. There is no way from it. If the spleen was ruptured or punctured, then it cannot be eaten from what the spleen had flowed upon’.
وَ عَنِ الْجِرِّيِّ يَكُونُ فِي السَّفُّودِ مَعَ السَّمَكِ قَالَ يُؤْكَلُ مَا كَانَ فَوْقَ الْجِرِّيِّ وَ يُرْمَى بِمَا سَالَ عَلَيْهِ الْجِرِّيُّ.
And about the eel happening to be in the oven along with the fish, he-asws said: ‘It can be eaten, whatever is above the eel, and it would be thrown with, whatever the eel has flowed upon’’.[182]
رَوَى عَمَّارٌ عَنِ الصَّادِقِ ع فِي الْجِرِّيِّ مَعَ السَّمَكِ فِي سَفُّودٍ بِالتَّشْدِيدِ مَعَ فَتْحِ السِّينِ يُؤْكَلُ مَا فَوْقَ الْجِرِّيِّ وَ يُرْمَى مَا سَالَ عَلَيْهِ.
It is reported by Ammar,
‘From Al-Sadiq-asws regarding the eel being with the fish in an oven (with the ‘Tashdeed’ with ‘Fatah’ of the (letter) ‘Seen’: ‘It can be eaten what is above the eel, and it would be thrown what it had flowed upon’’.[183]
باب 7 الصيد و أحكامه و آدابه
CHAPTER 7 – THE HUNTING AND ITS RULINGS AND ITS ETTIQUETTES
الآيات
The Verses
المائدة غَيْرَ مُحِلِّي الصَّيْدِ وَ أَنْتُمْ حُرُمٌ
(Surah) Al Maidah – Do not kill prey while you are in Ihram [5:95].
قوله سبحانه وَ إِذا حَلَلْتُمْ فَاصْطادُوا
Words of the Glorious: and when you are free (from the Ihram), then (you can) hunt [5:2].
و قال تعالى يَسْئَلُونَكَ ما ذا أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ الطَّيِّباتُ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَ اذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ سَرِيعُ الْحِسابِ
And the Exalted Said: They are asking you as to what is that (which is) Permissible for them. 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; so eat from what they catch for you, and mention the Name of Allah upon it; and fear Allah; surely Allah is swift of Reckoning’ [5:4].
و قال عز و جل يا أَيُّهَا الَّذِينَ آمَنُوا لا تَقْتُلُوا الصَّيْدَ وَ أَنْتُمْ حُرُمٌ
And Mighty and Majestic Said: O you who believe! Do not kill the prey while you are in Ihram; [5:95].
تفسير
(Forbidden) Interpretation (opinionated)
قد مر تفسير بعض الآيات في كتاب الحج و مر بعضها في الأبواب السابقة وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ قالوا يحتمل أن يكون عطفا على الطيبات بأخذ ما موصولة و لكن بحذف مضاف أي مصيده أو صيده أي صيد الكلاب التي تصيدون بها بقرينة قوله مُكَلِّبِينَ فإنه مشتق من الكلب أي حال كونكم صاحبي الصيد بالكلاب أو أصحاب التعليم للكلاب فيلزم كون الجوارح كلابا فيحل ما ذبحه الكلب المعلم.
The interpretation of some of the Verses has already passed in the book of Hajj, and some of these is in the previous chapters: and what you have trained the preying ones [5:4]. They said, ‘It is possible that it inclines upon the good thigs by taking what is attained, but the addition is deleted, I.e., it being preyed, or prey of the dogs which they are hunting with, by pairing it with His-azwj Word: to hunt, [5:4], for it is being derived from the dog, I.e., a state of your being companions of the hunt with the dogs, or companions of teaching to the dogs, so it necessitates ‘Al-Jawarih’ (preying ones) being the dogs. It is Permissible for the teacher what the dogs slaughter.
و ذهب أكثر المخالفين إلى أن المراد بالجوارح كلاب الصيد على أهلها من الطيور و ذوات الأربع من السباع و إطلاق المكلبين باعتبار كون المعلم في الأغلب كلبا أو لأن كل سبع يسمى كلبا
And most of the adversaries have gone to, that the intent with ‘Al-Jawarih’ are the hunting dogs upon its permissible from the birds, and the ones with four (legs) from the wild animals and linked to the dogs with the expression of the teacher being among the prevailing of a dog, or because every wild animal is named as a dog.
قال النبي ص في دعائه اللهم سلط عليه كلبا من كلابك فسلط الله عليه الأسد لكنه خلاف الظاهر و ستأتي الأخبار الكثيرة في ذلك
The Prophet-saww said in his-saww supplication: ‘O Allah-azwj! Prevail a dog from Your-azwj dogs upon him!’ So, Allah-azwj Caused the lion to overcome upon him, but it is opposite the apparent, and I (Majlisi) shall be coming with a lot of Ahadeeth regarding that.
قال في مجمع البيان الجوارح هي الكلاب فقط عن ابن عمر و الضحاك و السدي.
He said in (the book) ‘Majma Al Bayaan’ – ‘The ‘Jawarih’ (preying ones), these are the dogs only’ – from Ibn Umar, and Al Zahhak, and Al Sady.
و المروي عن أئمتنا ع فإنهم قالوا هنا الكلب المعلم خاصة أحل الله صيدها إن أدركه صاحبه و قد قتل لقوله فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ و قوله مُكَلِّبِينَ منصوب على الحال و قوله تُعَلِّمُونَهُنَ حال ثانية أو استئناف مِمَّا عَلَّمَكُمُ اللَّهُ متعلق بتعلمونهن أي مما ألهمكم الله من الحيل و طرق التأديب فإن العلم به إلهام منه تعالى أو اكتساب بالعقل الذي هو عطية من الله تعالى أيضا
And the reported from our Imams-asws, they-asws said: ‘Over here is the taught (trained) dog in particular. Allah-azwj has Permitted its prey, if its owner comes across it and it has already been killed, due to His-azwj Words: so eat from what they catch for you, [5:4], and His-azwj Words: the preying ones – attributed upon the state, and His-azwj Words: teaching them – a second state or a resumption – from what Allah Taught you; [5:4] – linked with training them, I.e., from what Allah-azwj has Inspired you from the tricks and ways of disciplining, for the training with it is an Inspiration from Him-azwj the Exalted, or attained with the intellect which is a Gift from Allah-azwj the Exalted as well.
و قيل أي مما عرفكم الله أن تعلموهن من اتباع الصيد بإرسال صاحبه و انزجاره بزجره و انصرافه بدعائه
And it is said, ‘I.e., from what Allah-azwj has Introduced you that you should be training them from following the prey as the sending of its owner, and rebuking it with his rebuke, and its leaving by his calling.
فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ متفرع على ما تقدم و يحتمل كونه جزاء لقوله وَ ما عَلَّمْتُمْ فتكون ما شرطية أي كلوا مما أمسكت الجوارح عليكم.
So eat from what they catch for you, [5:4] – Branching upon what has preceded, and it is possible of it being a Recompense of His-azwj Words: from what Allah Taught you; [5:4] – so it would be from what is conditional, I.e., Eat from what the dogs catch for you.
قال البيضاوي و هو ما لم يأكل منه لقوله ص لعدي بن حاتم و إن أكل منه فلا تأكل إنما أمسك على نفسه فاشترط في حله أن يكون الكلب ما أكل منه فلو أكل حرم.
Al-Bayzawi said, ‘And it is what cannot be eaten from due to his-saww words to Aday Bin Hatim: ‘And if it eats from it, then do not eat from it’. But rather it is withholding upon himself, so it is condition regarding its Permissibility, that whatever the dog eats from, if it eats, it is Prohibited.
ثم قال و إليه ذهب أكثر الفقهاء و قال بعضهم لا يشترط ذلك في سباع الطير لأن تأديبها إلى هذا الحد متعذر و قال آخرون لا يشترط مطلقا انتهى.
Then he said, ‘And to it have gone most of the jurists, and one of them said, ‘That is not condition regarding the wild birds, because its discipline it to this limit is excused’, and others said, ‘It is not conditional, absolutely’ – end.
وَ اذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ الضمير لما علمتم و المعنى سموا عليه عند إرساله أو لما أمسكن بمعنى سموا عليه إذا أدركتم ذكاته أو سموا عند أكله و الأول أظهر و أشهر كما سيأتي وَ اتَّقُوا اللَّهَ في أوامره و نواهيه فلا تخالفوها بوجه إِنَّ اللَّهَ سَرِيعُ الْحِسابِ
and mention the Name of Allah upon it; [5:4] – The pronoun is from what Allah Taught you; – and the meaning is they should be naming upon it during sending it, or when they catch, in the meaning of naming upon it, when you realise its purification, or naming during eating it, and the first is more apparent, and the more well-known is like what I shall be coming with – and fear Allah; – regarding His-azwj Commands and His-azwj Prohibitions, so do not be opposing these in any aspect – surely Allah is swift of Reckoning’ [5:4].
لأنه لا يَعْزُبُ عَنْهُ مِثْقالُ ذَرَّةٍ فِي السَّماواتِ وَ لا فِي الْأَرْضِ يَعْلَمُ خائِنَةَ الْأَعْيُنِ وَ ما تُخْفِي الصُّدُورُ و إِنَّما أَمْرُهُ إِذا أَرادَ شَيْئاً أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ
Because Neither is the weight of a particle in the sky hidden from Him nor in the earth [34:3] He Knows the treachery of the eyes and what the chests conceal [40:19] and But rather, He Commands it, whenever He Intends a thing, Saying to it: “Be!”, so it comes into being [36:82].
و العبد في مقام التقصير فيما دق و جل ففيه كمال التنبيه على كمال الغفلة و غاية الاهتمام بسرعة الامتثال فقد أعذر من أنذر كذا
And the servant is in the position of negligence in what is sound and glorified, for it is the perfect warning against perfect negligence, and the utmost concern for the speed of compliance. He has been excused the one who is warned like this’.
قيل ثم اعلم أنه يستفاد من الآيات أحكام الأول تدل الآيات منطوقا و مفهوما على إباحة الصيد و المصيد في الجملة و ادعوا عليها إجماع الأمة و الروايات في ذلك مستفيضة من طرق الخاصة و العامة و استثني منها صيد البر في حال الإحرام على التفصيل المتقدم في كتاب الحج
It is said, ‘Then know that rulings can be derived from the Verses. The first, the Verses evidence uttered and understood, based upon the legalisation of the hunt and the hunted in the sentence, they called the unity of the community upon it, and the reports regarding that are extensive from the ways of the Shias and the general Muslims, and the exclusion from these is prey of the land in the state of (wearing) the Ihraam, based upon the preceding preference in the book of Hajj.
و ظاهر الأصحاب أن صيد اللهو فعله حرام لكن الظاهر أن مصيده لا يكون حراما لأن حرمة الفعل لا يستلزم تحريمه بل يمكن المناقشة في تحريم الفعل أيضا لأن عدم قصر الصلاة و الصوم لا يستلزم التحريم لكن الظاهر أنه لا خلاف بينهم فيه و في بعض الروايات إشعار به.
And the apparent of the companions is that the hunting of the amusement, doing it is Prohibited, but the apparent is that its prey cannot happen to be Prohibited because of the Prohibition of the deed, it does not necessitate it being Prohibited, but the discussion is possible regarding the Prohibition of the deed as well because not shortening the Salat and (not) fasting does not necessitate the Prohibition, but the apparent is that there is no difference between them regarding it, and in one of the reports there is an indication with it.
الثاني ظاهر الآية اشتراط كون الجارح كلبا كما عرفت.
The second, the apparent of the Verse is condition of ‘Al Jarih’ (the preying one) being a dog just as you know.
قال الشهيد الثاني رحمه الله الاصطياد يطلق على معنيين أحدهما إثبات اليد على الحيوان الوحشي بالأصالة المحلل المزيل لامتناعه بآلة الاصطياد اللغوي و إن بقي بعد ذلك على الحياة و أمكن تذكيته بالذبح.
The second martyr, may Allah-azwj have Mercy on him, said, ‘Hunting is given two meanings, one of which is to establish the hand on the wild animal in its originality, the analyser, which removes its abstinence with the language of hunting, and if it remains alive after that, and it can be slaughtered by slaughter.
و الثاني عقره المزهق لروحه بآلة الصيد على وجه يحل أكله فالصيد بالمعنى الأول جائز إجماعا بكل آلة يتوصل بها إليه من كلب و سبع و جارح و غيرها و إنما الكلام في الاصطياد بالمعنى الثاني
The second, killing its soul with an instrument of hunting, upon an aspect of Permissibility of eating it. So, the hunting in the first meaning is allowed as a whole, with every tool to arrive with it to it, from a dog, and a lion, and limb and other such, and rather the speech in the hunting is with the second meaning.
و الإجماع واقع أيضا على تحققه بالكلب المعلم من جملة الحيوان بمعنى ما أخذه و جرحه و أدركه صاحبه ميتا أو في حركة المذبوح يحل أكله
The consensus also exists on the fact that it is recognised by the marked dog from the whole animal, meaning what was taken, wounded, and its owner caught it dead, or in the movement of the slaughtered animal, it is permissible to eat it.
و يقوم إرسال الصائد و جرح الكلب في أي موضع كان مكان الذبح في المقدور عليه و اختلفوا في غيره من جوارح الطير و السباع
And sending the hunter stand and injury by the dog in whichever place it may be is in the place of the slaughter in being able upon it, and they are differing regarding others from the animals, the birds, and the wild animals.
فالمشهور بين الأصحاب بل ادعى عليه المرتضى إجماعهم على عدم وقوعه بها للآية فإن الجوارح و إن كانت عامة إلا أن الحال في قوله مُكَلِّبِينَ الواقع من ضمير عَلَّمْتُمْ خصص الجوارح بالكلاب فإن المكلب مؤدب الكلاب لأجل الصيد
The well-known between the companions, but Al Murtaza claimed upon it, is their consensus upon non-occurrence of the tool. If the injuries, and though it may be general, except the state in His-azwj Word: the preying ones, and occurrence from pronoun is: Taught you; [5:4], specifies the injuries by the dogs, for the hound is the dog disciplined (trained) for the reason of hunting.
و ذهب الحسن بن أبي عقيل إلى حل صيد ما أشبه الكلب من الفهد و النمر و غيرهما لعموم الجوارح و لورود أخبار صحيحة و غيرها بأن الفهد كالكلب في ذلك و اختلف تأويل الشيخ لها فتارة خصها بموردها و جوز صيد الفهد كالكلب محتجا بأن الفهد يسمى كلبا في اللغة و تارة حملها على التقية و ثالثة على حال الضرورة و وردت أخبار بحل صيد غير الفهد أيضا و حملها على إحدى الأخيرتين.
And Al-Hassan Bin Abu Aqeel we to permissibility of the hunt whatever resembles the dog, from the leopard and the tiger and other such, for the general injuries, and the correct Ahadeeth and others have referred with that the leopard is like the dog regarding that, and the interpretation of the Sheykh for it has differed. Sometimes he singled it out for its resource and the walnut of a leopard’s hunting is like a dog, arguing that the leopard is called a dog in the language, and sometimes he carried it on piety and a third in case of necessity, and there was news that hunting other than the leopard was also carried out and carried it on one of the last two.
الثالث ظاهر الآية شمولها لكل الكلب سلوقيا كان أو غيره و لا خلاف فيه ظاهرا بيننا و سواء كان أسود أو غيره و هو أصح القولين و استثنى ابن الجنيد رحمه الله الكلب الأسود و قال لا يجوز الاصطياد به و هو مذهب أحمد و بعض الشافعية محتجا بالرواية عن أمير المؤمنين ع أنه لا يؤكل صيده و قال إن رسول الله ص أمر بقتله.
The third, the apparent meaning of the Verse is that it includes all dogs, whether they are Salukis or others, and there is no apparent difference in it between us, and whether it is black or otherwise, and it is the most correct of the two words. And Ibn Juneyd, may Allah-azwj have Mercy on him, made an exclusion of the blag dog and said, ‘It is not allowed to hunt with it’. And it is the doctrine of Ahmad and some of the Shafiites, needy to the report from Amir Al-Momineen-asws and he-asws did not eat its prey and said: ‘Rasool-Allah-saww had ordered with killing it’.
الرابع يستفاد من الآية الكريمة أن الكلب الذي يحل مقتوله لا بد أن يكون معلما إذ التقدير و أحل لكم صيد ما علمتم من الجوارح فعلق حل صيدها على كونه معلما و اعتبروا في صيرورة الكلب معلما ثلاثة أمور
The fourth, it is inferred from the Honourable Verse is that the dog which its killed is Permissible, it is inevitable that it would be trained when estimated, and Permissible for you is prey of what you have trained from the dogs. So the Permissibility of its prey is based upon it being trained, and they relied in the dog been trained, there are three matters.
أحدها أن يسترسل باسترسال صاحبه و إشارته و الثاني أن ينزجر بزجره و هكذا أطلق أكثرهم و قيده في الدروس بما إذا لم يكن بعد إرساله على الصيد لأنه لا يكاد أن ينفك حينئذ
One of these is that it is sent by the sending of its owner and his indication; and the second is that it is rebuked by his rebuking, and like is the link of most of them, and the second is that it would be deterred by his rebuke, and this is how he released most of them and restricted them to lessons, as long as he had not yet sent it on hunting, because he would hardly be removed at that time.
و استحسنه الشهيد الثاني رحمه الله و قريب منه في التحرير و هو غير بعيد.
And the second martyr, may Allah-azwj be Pleased with him, applauded it, and is near from it in the writing, and it is not far-fetched.
الثالث أن يمسك الصيد و لا يأكل منه و في هذا اعتبار وصفين أحدهما أن يحفظه و لا يخليه و الثاني أن لا يأكل منه و ذهب جماعة من الأصحاب منهم الصدوقان و الحسن إلى أن عدم الأكل ليس بشرط و به روايات كثيرة و لا يخلو من قوة فيحمل أخبار عدم الأكل على الكراهة أو التقية و هو أظهر
The second is to withhold the prey and not eat from it. And in this, there is a lesson of two description. One of these is that it would preserve it and no let it go. And the second is that it would not eat from it. And a group of the companions from them and Al-Hassan have gone to that not eating it is not a condition, and there are many reports with it, and it is not vacant from strength. It is possible that the Ahadeeth do not allow the eating based upon the abhorrence, or the Taqiyya (dissimulation), and it is more apparent.
لِصَحِيحَةِ حَكَمِ بْنِ حُكَيْمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي الْكَلْبِ يَصِيدُ الصَّيْدَ فَيَقْتُلُهُ قَالَ لَا بَأْسَ كُلْ
(The book) ‘Saheeh’ of Hakam Bin Hukeym, he said, ‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding the dog hunting the prey?’ He-asws said: ‘There is no problem, eat!’
قَالَ قُلْتُ إِنَّهُمْ يَقُولُونَ إِذَا أَكَلَ مِنْهُ فَإِنَّمَا أَمْسَكَ عَلَى نَفْسِهِ فَلَا تَأْكُلْهُ فَقَالَ كُلْ أَ وَ لَيْسَ قَدْ جَامَعُوكُمْ عَلَى أَنَّ قَتْلَهُ ذَكَاتُهُ
He (the narrator) said, ‘I said, ‘They are saying, when it is eaten from, rather it should be withheld upon himself, he should not be eating it’. He-asws said: ‘Eat, or aren’t you concurring upon that killing it is it’s purification?’
قَالَ قُلْتُ بَلَى قَالَ فَمَا تَقُولُونَ فِي شَاةٍ ذَبَحَهَا رَجُلٌ أَ ذَكَّاهَا
He (the narrator) said, ‘I said, ‘Yes’. He-asws said: ‘So what are you saying regarding a sheep slaughtered by a man, has he purified it?’
قَالَ قُلْتُ نَعَمْ قَالَ فَإِنَّ السَّبُعَ جَاءَ بَعْدَ مَا ذَكَّاهَا فَأَكَلَ بَعْضَهَا أَ تُؤْكَلُ الْبَقِيَّةُ قُلْتُ نَعَمْ
He (the narrator) said, ‘I said, ‘Yes’. He-asws said: ‘So if the lion was to come after it had been purified and eats some of it, can you eat the rest of it?’ I said, ‘Yes’.
قَالَ فَإِذَا أَجَابُوكَ إِلَى هَذَا فَقُلْ لَهُمْ كَيْفَ تَقُولُونَ إِذَا ذَكَّى ذَلِكَ فَأَكَلَ مِنْهَا لَمْ تَأْكُلُوا وَ إِذَا ذَكَّى هَذَا وَ أَكَلَ أَكَلْتُمْ.
He-asws said: ‘Then I-asws have answered you to this. Tell them, ‘How come you are saying ‘When that is purified, it is eaten from it, do not be eating, and when this is purified, and eaten, you are eating?’’
و حمل الشيخ هذه الأخبار على الأكل نادرا و هو بعيد و فرق ابن الجنيد بين أكله منه قبل موت الصيد و بعده و جعل الأول قادحا في التعليم دون الثاني
And the Sheykh carried these Ahadeeth based upon the miscellaneous eating, and it is far-fetched. And Ibn Al-Juneyd differentiated between eating from it before death of the prey and after it, and he made the first to be a blemish in the teaching besides the second.
و هذا أيضا وجه للجمع بين الأخبار و كأنه يومي إليه خبر ابن حكيم و العامة أيضا مختلفون في هذا الحكم بسبب اختلاف الأحاديث النبوية و إن كان الأشهر بينهم الاشتراط و قد يستدل على الاشتراط بقوله تعالى وَ ما أَكَلَ السَّبُعُ إِلَّا ما ذَكَّيْتُمْ
And this as well, there is an aspect of combining between the Ahadeeth, and it is as if a Hadeeth by Ibn Hakeem is gesturing to it, and the general Muslims as well are differing regarding this ruling by a cause of the differing Prophetic Ahadeeth, and even though the conditionality is well known between them, and it is being evidence upon the conditionality by Words of the Exalted: and what the predators have eaten (from), except what you have purified; [5:3].
و الظاهر أنه مخصص بقوله تعالى وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ بشهادة الأخبار الكثيرة و على القول باعتبار عدم الأكل لا يضر شرب الدم و الأمور المعتبرة في التعليم لا بد أن تتكرر مرة بعد أخرى ليغلب على الظن تأرب الكلب
And the apparent is that it is specific with Words of the Exalted: and what you have trained the preying ones to hunt, [5:4], with the testimony of many Ahadeeth, and based upon the consideration the not eating does not harm drinking the blood, and the affairs are considerable regarding the training. There is no escape from repeating time and again in order to prevail upon the thinking of the smart dog.
و لم يقدر أكثر الأصحاب عدد المرات و اكتفى بعضهم بالتكرار مرتين و اعتبر آخرون ثلاث مرات و كان الأقوى الرجوع في أمثاله إلى العرف لفقد النص على التحديد و حيث تحقق التعليم لو خالف في بعض الصفات مرة لم يقدح فيه فإن عاد ثانيا بني على أن التعلم هل يكفي فيه المرتان أم لا فإن اكتفينا بهما زال بهما و إن اعتبرنا الثلاث فكذلك هنا و كذا إن اعتبرنا العرف كذا ذكره الشهيد الثاني قدس الله روحه.
And most of the companions did not estimate the number of times, and some of them were satisfied with repetition twice, and others considered it three times, and it was more powerful to refer to the custom in the likes of it, because the text was lost on the specification, and where the teaching was achieved, if it contradicted some of the attributes once, it was not slandered in it.If he returns a second one, it is based on whether learning is sufficient for him twice or not. If we are satisfied with them, he will be eliminated by them, and if we consider the three, then the same is the case here and likewise if we consider the custom as mentioned by the second martyr, may Allah-azwj Sanctify his soul.
الخامس الآية تومي إلى عدم حل صيد الكفار لأن الخطاب فيها متوجه إلى المسلمين فكأنه قيد الحل بما أمسك على المسلمين و لا خلاف في تحريم صيد غير أهل الكتاب من الكفار و أما أهل الكتاب فالخلاف فيهم هنا كالخلاف فيهم في ذبائحهم كما سيأتي.
The fifth, the Verses gestured to the non-Permissibility of the Kafirs, because the ones Addressed in it is Directed to the Muslims. It is as if the Permissibility is restricted with what is withheld upon the Muslims, and there is no differing regarding the Prohibition of the prey of other than the People of the Book, from the Kafirs. And as for the People of the Book, so the differing regarding them over here is like the differing regarding them in their slaughters, like what I (Majlisi) shall be coming with.
السادس المشهور بين الأصحاب أن الاعتبار في حل الصيد بالمرسل لا المعلم فإن كان المرسل مسلما فقتل حل و لو كان المعلم مجوسيا أو وثنيا و لو كان المرسل غير مسلم لم يحل و لو كان المعلم مسلما بل ادعى عليه الشيخ في الخلاف إجماع الفرقة
The sixth, the well-known between the companions is that the consideration regarding Permissibility of the prey is due to the sender, not the trainer. If the sender was a Muslim, and it is killed, it is Permissible, and even if the trainer was a Magian, or an idol-worshipper, and if the sender was a non-Muslim, it would not be Permissible, and even if the trainer was a Muslim. But the Sheykh claimed consensus of the sects in the differing.
و يدل عليه صَحِيحَةُ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع كَلْبُ الْمَجُوسِيِّ يَأْخُذُهُ الْمُسْلِمُ فَيُسَمِّي حِينَ يُرْسِلُهُ يَأْكُلُ مِمَّا أَمْسَكَ عَلَيْهِ فَقَالَ نَعَمْ لِأَنَّهُ مُكَلَّبٌ وَ ذَكَرَ اسْمَ اللَّهِ عَلَيْهِ.
And it evidenced upon by (the book) ‘Saheeh’ of Suleyman Bin Khalid who said, ‘I asked Abu Abdullah-asws, ‘A dog of a Magian is taken by the Muslim, and he names (Allah-azwj) when he sends it (to hunt), can one eat from what it withheld upon him?’ He-asws said: ‘Yes, because he sent and mentioned the Name of Allah-azwj upon it’’.
و قال في المبسوط لا يحل مقتول ما علمه المجوسي محتجا بقوله تعالى تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ و هذا لم يعلمه المسلم
And he said in ‘Al-Mabsout’, ‘A killed prey is not Permissible what the Magian had trained’, arguing by Words of the Exalted: teaching them from what Allah Taught you; [5:4], this, the Muslims has not taught (trained)’.
وَ بِرِوَايَةِ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فَقُلْتُ كَلْبُ مَجُوسِيٍّ أَسْتَعِيرُهُ فَأَصِيدُ بِهِ قَالَ لَا تَأْكُلْ مِنْ صَيْدِهِ إِلَّا أَنْ يَكُونَ عَلَّمَهُ مُسْلِمٌ.
And by the report of Abdul Rahman Bin Sayaba who said,
‘I asked Abu Abdullah-asws, I said, ‘A dog of a Magian, I hire it and hunt with it?’ He-asws said: ‘Do not eat from its prey except if the Muslim had trained it’’.
و أجيب بأن الآية خرجت مخرج الغالب لا على وجه الاشتراط و النهي في الخبر محمولة على الكراهة جمعا مع أن الراوي مجهول و الشيخ في كتابي الأخبار جمع بينهما بحمل الأول على ما إذا علمه المسلم بعد أخذه
And I answer that the Verse came out of the majority, not on the basis of stipulation and prohibition in the narration, carried on the collective dislike, even though the narrator is unknown and the Sheikh in my two books of Ahadeeth combined them by carrying the first on what the Muslim knew after taking it.
و الثاني على ما إذا لم يعلمه و استشهد للجمع بِرِوَايَةِ السَّكُونِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَلْبُ الْمَجُوسِيِّ لَا تَأْكُلْ صَيْدَهُ إِلَّا أَنْ يَأْخُذَهُ الْمُسْلِمُ فَيُعَلِّمَهُ وَ يُرْسِلَهُ وَ كَذَلِكَ الْبَازِي.
And the second is based on what he did not know and was cited for the plural by the reported of Al-Sakuni, from Abu Abdullah-asws having said: ‘The Magian dog, do not eat from its prey except if the Muslim were to take it and train it and send it, and like that that it is for the falcon (sender)’’.
و هذا يدل على أن مذهبه في كتابي الأخبار كمذهبه في المبسوط و الأحوط ذلك و إن كان الأظهر حمل أخبار المنع على التقية فإنه مذهب الحسن و الثوري و جماعة من العامة.
And this evidence’s upon that its doctrine in my two books of Ahadeeth is like his doctrine in ‘Al-Mabsout’, and that is more encompassing, and even though it is more apparent that the Ahadeeth are carrying upon the prohibition based upon the Taqiyya (dissimulation), for it is a doctrine of Al-Hassan and Al-Sowry, and a group from the general Muslims.
السابع دلت الآية على وجوب التسمية و حملها على التسمية عند الأكل بعيد جدا و لا خلاف في وجوب التسمية و اشتراطها في حل ما يقتله الكلب و السهم عندنا و عند كل من أوجبها في الذبيحة
The seventh, the Verse evidence’s upon obligation of the naming (Allah-azwj), and it can be carried upon naming during the eating, is very far-fetched, and there is no differing regarding the obligation of the naming and its conditionality regarding Permissibility of what the dog and the arrow kills, in our view, and in the view of one it obligated regarding the slaughter.
و قد اشتركا في الدلالة من قوله تعالى وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ و اختص هذا المحل بتلك الآية و لا خلاف أيضا في إجزائها إذا وقعت عند الإرسال لانطباق جميع الأدلة عليه و لتصريحه ع في صحيحة أبي عبيدة و يسمي إذا سرحه لأن إذا ظرف زمان و فيها معنى الشرط غالبا
And they have both participated in the evidence from the Words of the Exalted: And do not eat from what Allah’s Name has not been mentioned upon, [6:121], and this Permissibility is specific with that Verse, and there is no differing as well in it being allowed when it occurs during the sending by applying entirety of the evidence(s) upon it, and for his-asws being explicit in the (book) ‘Saheeh of Abu Ubeyda, and naming when he releases it, because of the circumstances of the time, and in it is meaning of the prevailing condition.
و اختلفوا في إجزائها إذا وقعت في الوقت الذي بين الإرسال و عضة الكلب أو إصابة السهم و اختار أكثر المتأخرين الإجزاء لأن ضمير عَلَيْهِ راجع إلى القيد المضمر في قوله مِمَّا أَمْسَكْنَ عَلَيْكُمْ و هو يصدق بذكر اسم الله في جميع الوقت المذكور و محل الخلاف ما إذا تعمد تأخيرها عن الإرسال أما لو نسي و ذكر في الأثناء فلا شبهة في اعتبارها حينئذ.
And they are differing in its parts, when it occurs during the time which is between the sending (of the dog) and the dog biting, or hitting of the arrow, and most of the latter ones chose the allowance, because of the pronoun ‘upon it’ refers to the restriction implicit in His-azwj Words: so eat from what they catch for you, [5:4], and it is a ratification of mentioning the Name of Allah-azwj in entirety of the mentioned timings, and the place of the differing is when he deliberately delays it from the sending. As for it he had forgotten and mentions it in the meantime, then there is no doubt in its reliability then.
إذا تقرر ذلك فلو ترك التسمية عمدا لم يحل للنهي عن أكله المقتضي للتحريم و لو نسي التسمية حل أكله كما سيأتي في الذبح إن شاء الله.
When you acknowledge that, so if he were to neglect the naming deliberately, it would not be Permissible for the Prohibition from eating it, the requirement of the Prohibition, and if he had forgotten the naming, it would be Permissible to eat it, like what I (Majlisi) shall be bringing in the (chapter on) ‘The slaughters’ if Allah-azwj so Desires.
و اختلف في الجاهل فمنهم من ألحقه بالناسي و منهم من ألحقه بالعامد.
And they differed regarding the ignorant one. From them is one who linked him with the forgetful ones, and from them is one who linked him with the deliberate one.
الثامن ذكر الأصحاب أن الحيوان المحلل لحمه المحرم ميتته إما أن يكون مقدورا على ذبحه أو ما في معناه أو غير مقدور بأن كان متنفرا متوحشا فالمقدور عليه لا يحل إلا بالذبح في الحلق أو اللبة على ما سيأتي تفصيله إن شاء الله تعالى
The eighth, the companions mentioned that the animal whose meat is Permissible, its dead is Prohibited. Either it would be determined upon its slaughter, or hat is in its meaning, or undetermined if it is alienated, wild. The determined upon is not Permissible except by the slaughter in the throat, or the upper chest, based upon what I (Majlisi) shall bring its detail, if Allah-azwj the Exalted so Desires.
و لا فرق بين ما هو إنسي في الأصل و بين الوحشي إذا استأنس أو حصل الظفر به و المتوحش كالصيد جميع أجزائه مذبح ما دام على الوحشية حتى إذا رمى إليه سهما أو أرسل كلبا فأصاب شيئا من بدنه فمات حل و هو في الصيد الوحشي موضع وفاق بين المسلمين و في الإنسي إذا توحش كما إذا ند بعير موضع وفاق منا و أكثر العامة و خالف فيه مالك فقال لا يحل إلا بقطع الحلقوم كذا ذكره الشهيد الثاني قدس سره.
And there is no difference between what is humanly in the origin and the beast when it is domesticated, or the success is achieved with it, like the hunted prey, entirety of its parts are slaughtered for as long as it is upon the beastliness until when the arrow is shot at it or a dog is sent to it, so it attains something from its body and it dies, it is Permissible, and during the hunt it is a beast, a place of concurrence between the Muslims, and in the domesticated when it is wild, is like a camel, it is is in place of concurrence from us, and most of the general Muslims and Malik differed in it. He said, ‘It is not Permissible except by cutting the throat’. Like that is mentioned by the second martyr, may Allah-azwj Sanctify his soul.
أقول الإنسي كالوحش إذا لم يقدر على ذبحه أو نحره لا ريب في أنه يجوز صيده و قتله بالسيف و الرمح و أمثالهما لأخبار كثيرة دالة عليه و إن كان أكثرها في البعير و البقر و القتل بالسيف و الحربة لكن الظاهر شمول الحكم لغير البعير و الغنم و للسهم أيضا
I (Majlisi) am saying, ‘The domesticated is like the wild when one is not able upon slaughtering it or sacrificing it. There is no doubt in that it is allowed to hunt it and kill it with the sword and the spear and it’s like, and there are many Ahadeeth of its lie evidencing upon it, and even though most of them are regarding the camel and the cow, and the killing with the sword and the bayonet, but the apparent are inclusive of others that the camels and the sheep, and for the arrows as well.
و إن استشكل المحقق الأردبيلي رحمه الله في السهم و أما اصطيادها بالكلب فمشكل إذ لم أر في الأخبار المعتبرة ما يدل عليه و يشكل الحكم بدخوله في الصيد المذكور في الآيات و ظاهر التذكية ما كان بلا واسطة مع أنه داخل فيما أكل السبع و الاستثناء غير معلوم
And the researcher Ardabeyli, may Allah-azwj have Mercy on him was doubtful about the arrow, ‘And as for hunting it with the dog, it is problematic, when I did not see in the reliable Ahadeeth what could evidence upon it, and the ruling is problematic by including among the hunted prey, the ones Mentioned in the Verses, and the apparent purification is what happens without an intermediary along with it being included in what the predators eat, and the exclusion is unknown.
وَ مَا رُوِيَ عَنْ جَابِرٍ أَنَّ النَّبِيَّ ص قَالَ: كُلُّ إِنْسِيَّةٍ تَوَحَّشَتْ فَذَكِّهَا ذَكَاةَ الْوَحْشِيَّةِ.
And what is reported from Jabir that the Prophet-saww said: ‘Every domesticated turning wild, so its purification is purification of the wild ones’’.
و في دلالته أيضا نظر نعم سيأتي في خبر في باب التذكية و سنتكلم عليه إن شاء الله بل لم أر في قدماء الأصحاب ما يدل عليه أيضا بل إنما ذكروا العقر بالآلة
And there is consideration in its evidence as well. Yes, I (Majlisi) shall bring in a Hadeeth in the chapter on ‘Tazkiya’ (purification), and we shall speak upon it, if Allah-azwj so Desires, but I did not see among the ancient companions what could evidence upon it as well, but rather they mentioned the sterilisation with the tool.
قال الشيخ في الخلاف كل حيوان مقدور على ذكاته إذا لم يقدر عليه بأن يصير مثل الصيد أو يتردى في بئر فلا يقدر على موضع ذكاته كان عقره ذكاته في أي موضع وقع منه
The Sheykh said in ‘Al-Khilaf’, ‘Every animal abled upon its purification, when it is not abled upon, would be like the prey, or one having fallen in a well, so it is not bale upon the place of its purification. Its hamstringing would be its purification in whichever place it occurs from it’.
و به قال من الصحابة علي ع و ابن مسعود و ابن عمر و ابن عباس و من التابعين عطا و طاوس و الحسن و من الفقهاء الثوري و أبو حنيفة و أصحابه و الشافعي و ذهبت طائفة إلى أن ذكاته في الحلق و اللبة مثل المقدور عليه فإن عقره فقتله فإن كان في غيرهما لم يحل أكله.
And with it said from the companions by Ali-asws, and Ibn Masoud, and Ibn Umar, and Ibn Abbas, and from the Tabi’een, Ata’a, and Tawoos, and Al-Hassan; and from the jurists – Al Sowry, and Abu Haneefa and his companions, and Al Shafie; and a party went to that its purification is in the throat and the upper chest, like the one abled upon. So, it’s hamstringing would be its killing. If it was in other, it would not be Permissible to eat it’.
ذهب إليه سعيد بن المسيب و ربيعة و مالك و الليث بن سعد و دليلنا إجماع الفرقة و أخبارهم.
And they went to it – Saeed Bin Al Musayyab, and Rabie, and Malik, and Al Lays Bin Sa’ad, and our evidence is unity of the sects and their Ahadeeth.
ثم روى أخبارا من طريق العامة دالة على جواز القتل بالسهم و الطعن في الفخذ و نحوهما.
Then Ahadeeth reported from the way of the general Muslims, evidencing upon the allowance of the killing with the arrow and stabbing in the thigh, and approximate to it.
و قال صاحب الجامع إن استعصى الثور أو اغتلم البعير أو تردى في بئر أخذ بالسيف و السهم كالصيد و نحوه ذكر الأكثر.
And the author of ‘Al Jamie’ said, ‘If the bull disobeys, or the camel goes wild, or falls into a well, it would be taken with the sword and the arrow, like the hunted prey’. And most have mentioned approximate to it.
التاسع ذهب الشيخ قدس سره في المبسوط و الخلاف إلى أن معض الكلب من الصيد طاهر لقوله تعالى فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ و لم يأمر بالغسل
The ninth, the Sheykh, may Allah-azwj Sanctify his soul, in (the books) ‘Al Mabsout’ and ‘Al Khalaf’, went to that some of the dogs from the hunting ones are pure due to Words of the Exalted: so eat from what they catch for you, [5:4], and He-azwj did not Command with the washing’.
و هو مذهب بعض العامة و المشهور بين الأصحاب نجاسته لأن الكلب نجس و قد لاقى الصيد برطوبة و أجابوا عن الاستدلال بالآية بأن الإذن في الأكل من حيث إنه صيد لا ينافي المنع من أكله لمانع آخر كالنجاسة كما أن قوله تعالى فَكُلُوا مِمَّا غَنِمْتُمْ و كُلُوا وَ اشْرَبُوا و أمثالها لا ينافي المنع من الأكل من المأذون لعارض النجاسة و غيرها.
And it is the doctrine of some of the general Muslims, and the well-known between the companions is of it being unclean, because the dog is unclean, and it had encountered the prey with wetness; and they answered from the evidence with the Verse that the Permission in eating from whereby it is a hunted prey, does not negate from eating it like the other Forbiddances, like the uncleanness, like what is in Words of the Exalted: Therefore eat from whatever booty you attain, [8:69], and eat and drink [7:31], and it’s like do not negate the Prohibition from the eating from the Permitted things, due to the exposure of the uncleanness and other such’.
و أقول إن استدل بالفاء بأنها للتعقيب بلا تراخ فالجواب أن الفاء هنا ليس للتعقيب بل للتفريع و لو سلم فلا ينافي التعقيب العرفي الفاصلة بالغسل كما أنه لا ينافي الفصل بالسلخ و القطع و الطبخ.
And I (Majlisi) am saying, ‘If the (letter) ‘Fa’ is inferred to be for commenting without laxity, then the answer is that the (letter) ‘Fa’ here is not for commenting, but rather for branching, and even if it is delivered, then it does not contradict the customary acknowledgment of the separation by washing, just as it does not contradict the separation by skinning, cutting, and cooking.
العاشر إذا أرسل كلبه المعلم أو سلاحه من سهم و سيف و غيرهما فأصابه فعليه أن يسارع إليه بالمعتاد فإن لم يدركه حيا حل و إن أدركه حيا فإن لم يبق فيه حياة مستقرة بأن كان قد قطع حلقومه و مريه أو أجافه و خرق أمعاءه فتركه حتى مات حل و إن بقيت فيه حياة مستقرة وجبت المبادرة إلى ذبحه بالمعتاد فإن أدرك ذكاته حل و إن تعذر من غير تقصير الصائد حتى مات فهو كما لو لم يدركه حيا على المشهور
The tenth, when he releases his trained dog, or his weapon from an arrow of sword and other such, and hits it, upon him is to be quick to it with the deliberation. If he does not come across it alive, it is Permissible, and if he does come across it alive, and there does not remain any stable life in it, if it’s throat is cut, or its oesophagus, or its inside is ruptured, or its intestines are cut, it would be left until it dies, it is Permissible; and if stable life remains in it, it is obligated to rush to slaughter it as usual. If he realises its purification, it is Permissible, and if it is excuse from without deficiency of the hunter until it dies, so it is as if it is like what if he had not come across it alive – based upon the well-known.
و ذهب الشيخ في الخلاف و ابن إدريس و العلامة إلى تحريمه و الأول أقوى و إن لم يتعذر و تركه حتى مات فهو حرام كذا ذكره الأكثر.
And the Sheykh, and Ibn Idrees, and the Allamah went to its Prohibition; and the first is stronger, and even if was not possible, and left it until it died, so it is Prohibited. Most have mentioned like this.
و قال في المسالك التفصيل باستقرار الحياة و عدمه هو المشهور بين الأصحاب و الأخبار خالية من قيد الاستقرار بل منها ما هو المطلق في أنه إذا أدرك ذكاته ذكاه و منها هو دال على الاكتفاء بكونه حيا و كلاهما لا يدل على الاستقرار
And he said in ‘Al-Maslak’, ‘The detain with the stability of the life and its non-stability, it is well-known between the companions, and the Ahadeeth are vacant from restrictions of the stability, but from these is what is absolute regarding that when he realises its purification, he should purify it, and from these is what evidence’s upon the sufficing with it being alive, and all of them do not evidence upon the stability.
و منها ما هو مصرح بالاكتفاء في إدراك تذكيته بأن يجده يركض برجله أو يطرف عينه أو يتحرك ذنبه
And from these is what is explicit with the sufficing in realising its purification if he were to find it running with its legs, or blinking its eyes, or moving its tail.
قال الشيخ يحيى بن سعيد اعتبار استقرار الحياة ليس من المذهب و على هذا ينبغي أن يكون العمل ثم على تقدير إدراكه حيا و إمكان تذكيته لا يحل حتى يذكى و لا يعذر بعدم وجود الآلة
The Sheykh Yahya Bin Saeed said, ‘Considering the stability of life isn’t from the doctrine’; and based upon this it is befitting that it would be the deed, then based upon a determination of realising it alive, and possibility of purifying it, is not Permissible until he slaughters, nor excuse with non-existence of the tool.
لكن هنا قال الشيخ في النهاية إنه يترك الكلب حتى يقتله ثم ليأكل إن شاء و اختار جماعة منهم الصدوق و ابن الجنيد و العلامة في المختلف استنادا إلى عموم قوله تعالى فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ
But over here, the Sheykh said in ‘Al Nihaya’, ‘He should leave the dog until it kills it, then let him eat if he so Desires; and a group from them, Al Sadouq, and Ibn Al Juneyd, and the Allama chose in the different chains to the generality of Words of the Exalted: so eat from what they catch for you, [5:4].
و خُصُوصِ صَحِيحَةِ جَمِيلٍ عَنِ الصَّادِقِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُرْسِلُ الْكَلْبَ عَلَى الصَّيْدِ فَيَأْخُذُهُ وَ لَا يَكُونُ مَعَهُ سِكِّينٌ فَيُذَكِّيَهُ بِهَا أَ فَيَدَعُهُ حَتَّى يَقْتُلَهُ وَ يَأْكُلَ مِنْهُ قَالَ لَا بَأْسَ قَالَ اللَّهُ تَعَالَى فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ.
And in particular ‘Saheeh; of Jameel, from Al-Sadiq-asws, said, ‘I asked him-asws about a man sending the dog upon the hunted prey, so it seizes it, and there does not happen to be a knife with him, so he can be purifying with it, ‘Can he leave it until it is killed and eat from it?’ He‑asws said: ‘There is no problem. Allah-azwj the Exalted Says: so eat from what they catch for you, [5:4]’’.
و أجيب عن الآية بأنها لا تدل على العموم و إلا لجاز مع وجود آلة الذبح و عن الرواية بأنها لا تدل على المطلوب لأن الضمير المستكن في قوله فيأخذه راجع إلى الكلب لا إلى الصائد و البارز راجع إلى الصيد و التقدير فيأخذ الكلب الصيد و هذا لا يدل على إبطال امتناعه بل جاز أن يبقى امتناعه و الكلب ممسك له فإذا قتله حينئذ فقد قتل ما هو ممتنع فيحل بالقتل
And I (Majlisi) answer about the Verse that it does not evidence upon the generality, or else it would be allowed with the existence of the tool of slaughter; and about the report that it does not evidence upon the purpose because the pronoun is in his words, ‘It seizes it’, refers to the dog, not to the hunter, and the highlight refers to the prey and the determination, so the dog seizes the prey, and this does not evidence that his abstinence is invalidated, rather it is Permissible for his abstinence to remain while the dog is withholding it for him. When it kills it at that time, it kills what is forbidden, so it is Permissible due to the killing’.
و فيه نظر لأن تخصيص الآية بعدم الجواز مع وجود آلة الذبح بالإجماع و الأدلة لا تدل على تخصيصها في محل النزاع لأن الاستدلال حينئذ بعمومها من جهة كون العام المخصوص حجة في الباقي
And there is consideration regarding it, because the singling out of the Verse is not Permissible with the existence of the slaughtering tool unanimously, and the evidence does not indicate its specificity in the subject of dispute, because the inference at that time is its generality from the point of view that the generality happens to be specific as an argument regarding the remainder.
فلا يبطل تخصيصها بالمتفق عليه دلالتها على غيره و الرواية ظاهرة في صيرورة الصيد غير ممتنع من جهات إحداها قوله و لا يكون معه سكين فإن مقتضاه أن المانع له من تذكيته عدم السكين لا عدم القدرة عليه لكونه ممتنعا و لو كان حينئذ ممتنعا لما كان لقوله و لا يكون معه سكين فائدة أصلا.
It does not invalidate its specification with the agreed upon its significance to others, and the narration is apparent in the process of hunting, which is not impossible in terms of one of them, one of which is his saying, and he does not have a knife with him. Its implication is that what prevents him from being stoked is the lack of a knife, not the inability to do so because it is abstaining, and if it was at that time abstaining, he would not have said it, and a knife would not be of any use at all.
و الثانية قوله فيذكيه بها ظاهر أيضا في أنه لو كان معه سكين لذكاه بها فيدل على إبطال امتناعه.
And the second are his words, ‘so he can be purifying with it’ is apparent as well regarding it that had there been a knife with him in order to purify it with it, it would evidence upon the invalidity of its refusal.
و الثالثة قوله أ فيدعه حتى يقتله ظاهر أيضا في أنه قادر على أن لا يدعه يقتله و أنه إنما يترك تذكيته و يدع الكلب يقتله لعدم السكين.
And the third are his words, ‘Can he leave it until it is killed’ is apparent as well regarding the he is able upon not leaving killing it, and rather his leaving it would be its purification, and he would lease the dog to kill it, due to the non-existence of the knife’’.
1 قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيِّ ع قَالَ: مَا أَخَذَ الْبَازِي وَ الصَّقْرُ فَقَتَلَهُ فَلَا تَأْكُلْ مِنْهُ إِلَّا مَا أَدْرَكْتَ ذَكَاتَهُ أَنْتَ
(The book) ‘Qurb Al Isnad’ – from Al-Hassan Bin Tareyf, from Al Husayn Bin Ulwan,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘Whatever the falcon and the hawk sender takes and kills it, do not eat from it except what you have realised its purification’.
وَ قَالَ ع إِذَا رَمَيْتَ صَيْداً فَتَغَيَّبَ عَنْكَ فَوَجَدْتَ سَهْمَكَ فِيهِ فِي مَوْضِعِ مَقْتَلٍ فَكُلْ وَ لَا تَأْكُلْ مَا قَتَلَهُ الْحَجَرُ وَ الْبُنْدُقُ وَ الْمِعْرَاضُ إِلَّا مَا ذَكَّيْتَ.
And he-asws said: ‘When you shoot a prey and it disappears from you, and you find your arrow in it in the place of the killing, then eat, and do not eat what is killed by the stone, and the pellet, and the head-less arrow hunting, except what you purify’’.[184]
بيان: وَ رَوَوْا عَنِ النَّبِيِّ ص أَنَّهُ قَالَ لِعَدِيِّ بْنِ حَاتِمٍ وَ لَا تَأْكُلْ مِنَ الْبُنْدُقِ إِلَّا مَا ذَكَّيْتَ.
Explanation: And it is reported from the Prophet-saww having said to Aday Bin Hatim: ‘And do not eat from the pelleting except what you purify’’.
وَ فِي حَدِيثٍ آخَرَ عَنْهُ أَنَّهَا لَا تَصِيدُ صَيْداً وَ لَا تَنْكَأُ عَدُوّاً وَ لَكِنَّهَا تَكْسِرُ السِّنَّ وَ تَفْقَأُ الْعَيْنَ.
And in another Hadeeth from him-saww: ‘Do not hunt a prey nor injure and enemy, but it is breaking the tooth and poking the eye’’.
رَوَاهُ أَبُو عُبَيْدَةَ فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا رَمَيْتَ بِالْمِعْرَاضِ فَخَرَقَ فَكُلْ وَ إِنْ لَمْ يَخْرِقْ وَ اعْتَرَضَ فَلَا تَأْكُلْ.
It is reported by Abu Ubeyda in ‘Al Saheeh’ – from Abu Abdullah-asws having said: ‘When you shoot with the head-less arrow, so it pierces, then eat, and if it does not pierce and is intercepted, then do not eat’’.
وَ رَوَوْا عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ ص عَنْ صَيْدِ الْمِعْرَاضِ فَقَالَ إِنْ قَتَلَ بِحَدِّهِ فَكُلْ وَ إِنْ قَتَلَ بِثَقَلِهِ فَلَا تَأْكُلْ.
And they are reported from Adayy Bin Hatim having said, ‘I asked Rasool-Allah-saww about the prey of the head-less arrow. He-saww said: ‘If it kills with its sharpness, then eat, and if kills due to its weight, then do not eat’’.
وَ رَوَى الْحَلَبِيُّ فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الصَّيْدِ يَرْمِيهِ الرَّجُلُ بِسَهْمٍ فَيُصِيبُهُ مُتَعَرِّضاً فَيَقْتُلُهُ وَ قَدْ سَمَّى حِينَ رَمَاهُ وَ لَمْ تُصِبْهُ الْحَدِيدَةُ فَقَالَ إِنْ كَانَ السَّهْمُ الَّذِي أَصَابَهُ هُوَ الَّذِي قَتَلَهُ فَإِنْ أَرَادَ فَلْيَأْكُلْهُ.
And it is reported by Al Halby in ‘Al Saheeh’ – from Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the prey a man had shot with an arrow, so he hits it turned around and he kills it, and he had named (Allah-azwj) when he had shot it and the iron had not hit it’. He-asws said: ‘If the arrow which had hit it, it is which killed it, so if he wats, let him eat it’’.
وَ رَوَوْا عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ إِنَّا أَهْلِ صَيْدٍ وَ إِنَّ أَحَدَنَا يَرْمِي الصَّيْدَ فَيَغِيبُ عَنْهُ اللَّيْلَتَيْنِ وَ الثَّلَاثَ فَيَجِدُهُ مَيِّتاً فَقَالَ رَسُولُ اللَّهِ ص إِذَا وَجَدْتَ فِيهِ أَثَرَ سَهْمِكَ وَ لَمْ يَكُنْ فِيهِ أَثَرُ سَبُعٍ وَ عَلِمْتَ أَنَّ سَهْمَكَ قَتْلَهُ فَكُلُّ.
And it is reported from Aday Bin Hatim who said, ‘I said, ‘O Rasool-Allah-saww! We are hunting people and one of used had shot at the prey. It disappeared from him for two night and three. He found it dead’. Rasool-Allah-saww said: ‘When you find impact of your arrow and there does not happen to have any impact of a wild animal in it, and you know it is your arrow had killed it, then eat’’.
2- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ ظَبْيٍ أَوْ حِمَارِ وَحْشٍ أَوْ طَيْرٍ صَرَعَهُ رَجُلٌ ثُمَّ رَمَاهُ بَعْدَ مَا صَرَعَهُ قَالَ كُلْهُ مَا لَمْ يَتَغَيَّبْ إِذَا سَمَّى وَ رَمَاهُ.
(The book) ‘Qurb Al Asnaad’ – from Abdullah Bin Al-Hassan,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, said, ‘I asked him-asws about the antelope, or a wild donkey, or a bird wrestled down by a man, then he shoots at it after having wrestled it. He-asws said: ‘Eat it for as long as it does not disappear when he names (Allah-azwj) and shot it’’.[185]
3- الْعَيَّاشِيُّ، عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنْ كَلْبِ الْمَجُوسِ يُكَلِّبُهُ الْمُسْلِمُ وَ يُسَمِّي وَ يُرْسِلُهُ قَالَ نَعَمْ إِنَّهُ مُكَلِّبٌ إِذَا ذَكَرَ اسْمَ اللَّهِ عَلَيْهِ فَلَا بَأْسَ.
Al Ayyashi, from Hareyz,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about a dog of a Magian, the Muslim trains it and names (Allah-azwj and releases it. He-asws said: ‘Yes, it is trained. When he named Allah-azwj upon it, there is no problem’’.[186]
4- الْعَيَّاشِيُّ، عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع عَنْ عَلِيٍّ ع قَالَ: الْفَهْدُ مِنَ الْجَوَارِحِ وَ الْكِلَابُ الْكُرْدِيَّةُ إِذَا عُلِّمَتْ فَهِيَ بِمَنْزِلَةِ السَّلُوقِيَّةِ.
Al Ayyashi – from Al Sakuni,
‘From Ja’far Bin Muhammad-asws, from his-asws father-asws, from Ali-asws having said: ‘The leopards from the hunters, and the Kurdish dogs when it is known, it is at the status of Al-Suluqiya (Seleucids – Macedonian)’’.[187]
5- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرِّجَالِ هَلْ يَصْلُحُ لَهُ أَنْ يَصِيدَ حَمَامَ الْحَرَمِ فِي الْحِلِّ فَيَذْبَحَهُ فَيَدْخُلَ الْحَرَمَ فَيَأْكُلَهُ فَقَالَ لَا يَصْلُحُ أَكْلُ حَمَامِ الْحَرَمِ عَلَى حَالٍ.
‘Kitab Al-Masail’ of Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him‑asws about the men, ‘Is it correct for him to hunt pigeons of the Sanctuary in the outside, so he slaughters it and enters the Sanctuary, and he eats it?’ He-asws said: ‘No, it is not correct to eat the pigeons of the Sanctuary upon any state’’.[188]
6- الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ: الطَّيْرُ فِي وَكْرِهِ آمِنٌ بِأَمَانِ اللَّهِ فَإِذَا طَارَ فَصِيدُوهُ إِنْ شِئْتُمْ.
(The book) ‘Al Da’aim’ –
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘The bird in its nest is safe with the safety of Allah-azwj. When it flies, then hunt it if you so desire to’’.[189]
7- وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع وَ لَا يُصَادُ مِنَ الصَّيْدِ إِلَّا مَا أَضَاعَ التَّسْبِيحَ.
And Ja’far-asws Bin Muhammad-asws said: ‘It does not get hunted from the prey except what wastes the glorification (of Allah-azwj)’’.[190]
8- وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: الطَّيْرُ إِذَا مُلِكَ ثُمَّ طَارَ ثُمَّ أُخِذَ فَهُوَ حَلَالٌ لِمَنْ أَخَذَهُ
And from Ali-asws having said: ‘The bird when it is owned, then flies, then it seizes, so it is Permissible for the one who seizes it’.
قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع يَعْنِي الْبُزَاةَ وَ نَحْوَهَا لِأَنَّ أَصْلَهَا مُبَاحٌ وَ نَهَى عَنْ صَيْدِ الْحَمَامِ فِي الْأَمْصَارِ وَ رَخَّصَ فِي صَيْدِهَا فِي الْقُرَى.
Ja’far-asws Bin Muhammad-asws said: ‘It means the falcon and such like because its origin is legalised’. And he-asws prohibited from hunting the pigeons in the cities and allowed regarding hunting it in the towns’’.[191]
9- وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: الصَّيْدُ لِمَنْ سَبَقَ إِلَى أَخْذِهِ.
And from Ali-asws having said: ‘The hunted prey is for the one who is first to taking it’’.[192]
10- الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ سُئِلَ عَنْقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ قَالَ هِيَ الْكِلَابُ.
(The book) ‘Al Da’aim’ –
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws Bin Abu Talib‑asws having been asked about Words of Allah-azwj Mighty and Majestic: and what you have trained the preying ones to hunt, [5:4]. He-asws said: ‘These are the dogs’’.[193]
11- وَ عَنْهُ ع أَنَّهُ قَالَ: مَا أَمْسَكَتِ الْكِلَابُ الْمُعَلَّمَةُ أُكِلَ وَ إِنْ قَتَلَتْهُ وَ مَا قَتَلَتِ الْكِلَابُ غَيْرُ الْمُعَلَّمَةِ فَلَا يُؤْكَلُ يَعْنِي إِذَا سَمَّى اللَّهَ عِنْدَ إِرْسَالِهِ وَ لَا بَأْسَ بِأَكْلِهِ إِذَا نَسِيَ التَّسْمِيَةَ.
And from him-asws having said: ‘Whatever the trained dog catches, eat, and even if it kills it, and whatever is killed by untrained dogs, do not eat, meaning when Allah-azwj is named during its release, and there is no problem when the naming is forgotten’’.[194]
12- وَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمَا رَخَّصَا فِي أَكْلِ مَا أَمْسَكَهُ الْكَلْبُ الْمُعَلَّمُ وَ إِنْ قَتَلَهُ وَ أَكَلَ مِنْهُ وَ لَمْ يُرَخِّصَا فِيمَا أَكَلَ مِنْهُ الطَّيْرُ.
And from Abu Ja’far-asws and Abu Abdullah-asws, they-asws both allowed regarding eating what the trained dog catches, and even if it kills it and eats from it, and they-asws did not allow regarding what the bird (falcon) eats from it’’.[195]
13- وَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الصُّقُورُ وَ الْبُزَاةُ مِنَ الْجَوَارِحِ.
And from Abu Ja’far-asws having said: ‘The falcons and the hawks are from the hunters’’.[196]
14- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: الْفَهْدُ الْمُعَلَّمُ كَالْكَلْبِ يُؤْكَلُ مَا أَمْسَكَ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘The trained leopard is like the dog. It can be eaten what it catches’’.[197]
15- وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ نَهَى عَنْ صَيْدِ الْكَلْبِ الْأَسْوَدِ وَ أَمَرَ بِقَتْلِهِ وَ هَذَا خُصُوصٌ إِذَا كَانَ بَهِيماً كُلَّهُ.
And from Rasool-Allah-saww, he-saww prohibited from the prey of the black dog and instructed with killing it, and this in particular, when all of it was a beast’’.[198]
16 وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: الْكِلَابُ كُلُّهَا بِمَنْزِلَةِ وَاحِدٍ إِذَا عُلِّمَ الْكُرْدِيُّ فَهُوَ كَالسَّلُوقِيِّ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘The dogs, all of them are at one status. When a Kurd trains it, it is like Al-Saluqi (Seleucids – Macedonian)’’.[199]
17- وَ عَنْهُ ع أَنَّهُ قَالَ: مَنْ أَرْسَلَ كَلْباً وَ لَمْ يُسَمِّ فَلَا يَأْكُلْ يَعْنِي مَا قُتِلَ مِنَ الصَّيْدِ إِذَا تَرَكَ التَّسْمِيَةَ عَمْداً فَإِنْ نَسِيَ ذَلِكَ أَوْ جَهِلَهُ فَلْيَأْكُلْ.
And from him-asws having said: ‘One who sends a dug (to hunt) and does not name, so do not eat, meaning what it kills from the prey, when he had neglected the naming deliberately. If he had forgotten that or was ignorant of it, then it can be eaten’’.[200]
18- وَ عَنْهُ ع أَنَّهُ قَالَ: فِي الصَّيْدِ يَأْخُذُهُ الْكَلْبُ فَيُدْرِكُهُ الرَّجُلُ حَيّاً ثُمَّ يَمُوتُ يَعْنِي فِي الْمَكَانِ مِنْ فِعْلِ الْكَلْبِ قَالَ كُلْ يَقُولُ اللَّهُ عَزَّ وَ جَلَ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ فَأَمَّا إِنْ أَخَذَهُ الصَّائِدُ حَيّاً فَتَوَانَى فِي ذَبْحِهِ أَوْ ذَهَبَ بِهِ إِلَى مَنْزِلِهِ فَمَاتَ أَوْ لَمْ يَكُنِ الْكَلْبُ الَّذِي قَتَلَهُ معلم [مُعَلَّماً] لَمْ يَجُزْ أَكْلُهُ.
And from him-asws having said regarding the prey the dog seizes and the man comes across alive, then it dies, meaning the place, form the deed of the dog, he-asws said: ‘Eat! Allah-azwj Mighty and Majestic Says: so eat from what they catch for you, [5:4]. If the prey is taken alive, and he is too lazy from slaughtering it, or goes with it to his house, and it dies, or the dog which happened to have killed it does not happen to be trained, it is not allowed to eat it’’.[201]
19- وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: فِي كَلْبِ الْمَجُوسِيِّ لَا يُؤْكَلُ صَيْدُهُ إِلَّا أَنْ يَأْخُذَهُ مُسْلِمٌ فَيُقَلِّدَهُ وَ يُعَلِّمَهُ وَ يُرْسِلَهُ
And from Ali-asws having said regarding a dog of the Magian, ‘It’s prey cannot be eaten except if a Muslims were to take it and collar it, and train it and sends it (to hunt)’.
قَالَ وَ إِنْ أَرْسَلَهُ الْمُسْلِمُ جَازَ أَكْلُ مَا أَمْسَكَ وَ إِنْ لَمْ يَكُنْ عَلَّمَهُ.
He-asws said: ‘And it the Muslims were to send it, it is allowed to eat what it catches, and even if did not happen to have trained it’’.[202]
20- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: إِذَا ضَرَبَ الرَّجُلُ الصَّيْدَ بِالسَّيْفِ أَوْ طَعَنَهُ بِالرُّمْحِ أَوْ رَمَاهُ بِالسَّهْمِ فَقَتَلَهُ وَ قَدْ سَمَّى اللَّهَ حِينَ فَعَلَ ذَلِكَ لَا بَأْسَ بِأَكْلِهِ
And from Ja’far Bin Muhammad-asws having said: ‘When the man strikes the prey with the sword, or stabs it with the spear, or shoots at it with the arrow, so he kills it, and he had named (Allah-azwj) when he had done that, there is no problem with eating it’.
وَ قَالَ فِي الرَّجُلِ يَرْمِي الصَّيْدَ فَيَقْصُرُ عَنْهُ فَيَبْتَدِرُ الْقَوْمُ فَيُقَطِّعُونَهُ بَيْنَهُمْ يَعْنِي بِضَرْبِهِمْ إِيَّاهُ بِسُيُوفِهِمْ مِنْ قَبْلِ أَخْذِهِ قَالَ حَلَالٌ أَكْلُهُ.
And he-asws said regarding the man who pelts the prey and is deficient from it, so the people rush and divide it into pieces between them, meaning by their striking it with their swords from before he could take it, he-asws said: ‘Permissible to eat it’’.[203]
21- وَ سُئِلَ ع عَنْ ثَوْرٍ وَحْشِيٍّ ابْتَدَرَهُ قَوْمٌ بِأَسْيَافِهِمْ وَ قَدْ سَمَّوْا فَقَطَّعُوهُ بَيْنَهُمْ فَقَالَ ذَكَاةٌ وَحِيَّةٌ وَ لَحْمٌ حَلَالٌ.
And he-asws was asked about the will bull, the people rush to it with their sword, and they had named (Allah-azwj). They cut it into pieces between them. He-asws said: ‘Pure, skin and meat is Permissible’’.[204]
22- وَ عَنْهُ ع أَنَّهُ قَالَ: فِي الرَّجُلِ يَرْمِي الصَّيْدَ فَيَتَحَامَلُ وَ السَّهْمُ فِيهِ أَوِ الرُّمْحُ أَوْ يَتَحَامَلُ بِشِدَّةِ الضَّرْبَةِ فَيَغِيبُ عَنْهُ ثُمَّ يَجِدُهُ مِنَ الْغَدِ مَيِّتاً وَ فِيهِ سَهْمُهُ أَوْ يَكُونُ ضَرَبَهُ أَوْ أَصَابَهُ بِسَهْمٍ فِي مَقْتَلٍ عَلِمَ أَنَّهُ مَاتَ مِنْ فِعْلِهِ لَا مِنْ فِعْلِ غَيْرِهِ فَحَلَالٌ أَكْلُهُ فَقَدْ رُوِّينَا عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ مَا أَصْمَيْتَ فَكُلْ وَ مَا أَنْمَيْتَ فَلَا تَأْكُلْ.
And from him-asws having said regarding the man who pelts the prey, so it gets injured, and the arrow is in it, or the spear, or it is injured due to the severity of the strike. It disappears from him, then he finds it dead the next morning and his arrow is in it, his strike had happened or hit by an arrow in the slain place, he knows that it had died from its deed, not from the deed of someone else, it is Permissible to eat it. We are reporting from Rasool-Allah-saww having said: ‘Whatever you have killed with an arrow, eat, and whatever is hidden from you, do not eat’’.[205]
23- وَ عَنْ عَلِيٍّ وَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمَا قَالا فِي الصَّيْدِ يَضْرِبُهُ الصَّائِدُ فَيَتَحَامَلُ فَيَقَعُ فِي مَاءٍ أَوْ نَارٍ أَوْ يَتَرَدَّى مِنْ مَوْضِعٍ عَالٍ فَيَمُوتُ قَالَ لَا يُؤْكَلُ إِلَّا أَنْ تُدْرَكَ ذَكَاتُهُ.
And from Ali-asws and from Abu Abdullah-asws, they-asws both said regarding the hunted prey the hunter strikes it, so it is injured. It falls in the water, or fire, or cools down from a high place and dies, he-asws said: ‘Do not eat except if you realise its purification (slaughtering)’’.[206]
24- وَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: مَا قُتِلَ بِالْحَجَرِ وَ الْبُنْدُقِ وَ أَشْبَاهِ ذَلِكَ لَمْ يُؤْكَلْ إِلَّا أَنْ يُدْرَكَ ذَكَاتُهُ.
And from Abu Ja’far-asws having said: ‘Whatever is killed by the stone, and the pellet, and the likes of that cannot be eaten, except if you realise its purification’’.[207]
25- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ كَرِهَ مَا قُتِلَ مِنَ الصَّيْدِ بِالْمِعْرَاضِ إِلَّا أَنْ لَا يَكُونَ لَهُ سَهْمٌ غَيْرُهُ.
And from Ja’far-asws Bin Muhammad-asws having disliked what had been kill from the prey with the head-less arrow, except there does not happen to be any arrow for him apart from it’’.[208]
26- وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ نَهَى عَنْ صَيْدِ الْمَجُوسِ وَ عَنْ ذَبَائِحِهِمْ.
And from Rasool-Allah-saww, he-saww had prohibited from prey hunted by the Magians and from their slaughters’’.[209]
27- وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مَا أَخَذَتِ الْحِبَالَةُ فَمَاتَ فِيهَا فَهِيَ مَيْتَةٌ وَ مَا أُدْرِكَ حَيّاً ذَكِيٌّ فَأُكِلَ.
And from Ali-asws having said: ‘Whatever is hit by the sling shot and it dies in it, it is (classified as) dead, and what is come across alive, slaughter and eat’’.[210]
عَمَّا رَوَاهُ الْكُلَيْنِيُّ وَ الشَّيْخُ بِإِسْنَادِهِمَا عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْكَلْبُ الْأَسْوَدُ الْبَهِيمُ لَا تَأْكُلْ صَيْدَهُ لِأَنَّ رَسُولَ اللَّهِ ع أَمَرَ بِقَتْلِهِ.
From what is reported by Al Kulayni and the Sheykh, by their chains from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The black dog is the beast. It’s prey cannot be eaten because Rasool-Allah-saww had instructed with killing it’’.[211]
وَ قَدْ رَوَى الْكُلَيْنِيُّ وَ الشَّيْخُ فِي الْحَسَنِ كَالصَّحِيحِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَمَّا صَرَعَ الْمِعْرَاضُ مِنَ الصَّيْدِ فَقَالَ إِنْ لَمْ يَكُنْ لَهُ نَبْلٌ غَيْرُ الْمِعْرَاضِ وَ ذَكَرَ اسْمَ اللَّهِ عَلَيْهِ فَلْيَأْكُلْ مِمَّا قَتَلَ وَ إِنْ كَانَتْ لَهُ نَبْلٌ غَيْرُهُ فَلَا.
And it has been reported by Al Kulayni and the Sheykh, in the good (Hadeeth) like the correct, from Al Halby,
‘From Abu Abdullah-asws having been asked about what the headless arrow brings down from the prey. He-asws said: ‘If there does not happen to be for him any arrow other than the headless arrow, and he had mentioned the Name of Allah-azwj upon it, let him eat from what he had killed, and if there happens to be for him an arrow other than it, then no’’.[212]
وَ فِي رِوَايَةٍ أُخْرَى رَوَيَا عَنْ أَبِي جَعْفَرٍ ع لَا بَأْسَ إِذَا كَانَ هُوَ مِرْمَاتَكَ أَوْ صَنَعْتَهُ لِذَلِكَ.
And in another report, it is reported,
‘From Abu Ja’far-asws ‘There is no problem when it was your shooter, or you had made it for that’’.[213]
وَ رَوَى الشَّيْخُ فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا رَمَيْتَ بِالْمِعْرَاضِ فَخَرَقَ فَكُلْ وَ إِنْ لَمْ يَخْرِقْ وَ اعْتَرَضَ فَلَا تَأْكُلْ.
And it is reported by the Sheykh in ‘Al Saheeh’,
‘From Abu Abdullah-asws having said: ‘When you shoot with the headless arrow and it pierces, so eat, and if it does not pierce, then do not eat’’.[214]
28- الْخِلَافُ لِلشَّيْخِ، رَوَى عَدِيُّ بْنُ حَاتِمٍ أَنَّ النَّبِيَّ ص قَالَ: مَا عَلَّمْتَ مِنْ كَلْبٍ ثُمَّ أَرْسَلْتَهُ وَ ذَكَرْتَ اسْمَ اللَّهِ عَلَيْهِ فَكُلْ مِمَّا أَمْسَكَ عَلَيْكَ قُلْتُ فَإِنْ قَتَلَ قَالَ إِذْ قَتَلَهُ وَ لَمْ يَأْكُلْ مِنْهُ شَيْئاً فَإِنَّمَا أَمْسَكَ عَلَيْكَ
(The book) ‘Al Khilaf’ of the Sheykh – It is repoted by Aday Bin Hatim,
‘The Prophet-saww said: ‘Whatever dog you trained then sent it and mentioned the Name of Allah-azwj upon it, so eat from what it withholds for you’. I said, ‘Supposing it kills?’ He-saww said: ‘When it kills it, then do not eat anything from it, for rather It should withhold for you’.
قُلْتُ يَا رَسُولَ اللَّهِ ص إِنِّي أَرْسَلْتُ كَلْبِي فَقَالَ إِذَا أَرْسَلْتَ كَلْبَكَ وَ ذَكَرْتَ اسْمَ اللَّهِ فَكُلْ وَ إِلَّا فَلَا تَأْكُلْ
I said, ‘O Rasool-Allah-saww! I sent my dog!’ He-saww said: ‘When you send your dog and you mentioned the Name of Allah-azwj, then eat, or else, do not eat!’
قُلْتُ فَإِنِّي أَرْسَلْتُ كَلْبِي وَ أَجِدُ عَلَيْهِ كَلْباً فَقَالَ لَا تَأْكُلْ إِنَّكَ إِنَّمَا سَمَّيْتَ عَلَى كَلْبِكَ
I said, ‘Supposing I send my dog and find a (another) dog upon it?’ He-saww said: ‘Do not eat! But rather, you had named (Allah-azwj) upon your dog’.
قَالَ قُلْتُ يَا رَسُولَ اللَّهِ إِنَّا نَصِيدُ وَ إِنَّ أَحَدَنَا يَرْمِي الصَّيْدَ فَيَغِيبُ عَنْهُ اللَّيْلَتَيْنِ وَ الثَّلَاثَ فَيَجِدُهُ مَيِّتاً وَ فِيهِ سَهْمُهُ
He (the narrator) said, ‘I said, ‘O Rasool-Allah-saww! We go hunting, and one of us shoots at a prey. It disappears from him for two nights and three. Then he finds it dead, and his arrow is in it’.
فَقَالَ إِذَا وَجَدْتَ فِيهِ أَثَرَ سَهْمِكَ وَ لَمْ يَكُنْ فِيهِ أَثَرُ سَبُعٍ وَ عَلِمْتَ أَنَّ سَهْمَكَ قَتَلَهُ فَكُلْ
He-saww said: ‘When you find impact of your arrow in it and there does not happen to be any impact of a wild animal, and you know that your arrow had killed it, then eat’.
وَ قَالَ سَأَلْتُ رَسُولَ اللَّهِ ص عَنِ الصَّيْدِ فَقَالَ إِذَا رَمَيْتَ الصَّيْدَ وَ ذَكَرْتَ اسْمَ اللَّهِ فَقُتِلَ فَكُلْ وَ إِنْ وَقَعَ فِي الْمَاءِ فَلَا تَأْكُلْ فَإِنَّكَ لَا تَدْرِي الْمَاءُ قَتَلَهُ أَمْ سَهْمُكَ.
And he (the narrator) said, ‘I asked Rasool-Allah-saww about the hunted prey. He-saww said: ‘When you had shot at a prey and named Allah-azwj, and it is killed, so eat, and if it falls into the water, then do not eat for you don’t know whether it was the water what had killed it or your arrow’’.[215]
أقول: إنما أوردت هذا الخبر مع كونه عاميا لأن راويه و هو عدي كان من خواص أصحاب أمير المؤمنين ع و كان معه في غزواته
Note: I (Majlisi) am saying, ‘But rather I referred this Hadeeth along with its being from general Muslims, because its reporter, and he is Aday who was from the special companions of Amir Al-Momineen-asws and was with him-asws in his-asws battles.
و قال الفضل بن شاذان إنه من السابقين الذين رجعوا إلى أمير المؤمنين ع و لاشتماله على أحكام كثيرة مفهوما و منطوقا و أكثرها مما عمل به الأصحاب و مؤيدة بأخبار كثيرة من طرقنا و بيناها فيما مضى و سيأتي.
And Al Fazl Bin Shazan said, ‘He is from the preceding ones, those who had returned to Amir Al-Momineen-asws, and had contained may rulings, understanding and spoken, and many of these are from what the companions had worked with, and is supported by many Ahadeeth from our ways, and he explained these in what had passed’, and I (Majlisi) shall be coming with it’.
29- الشِّهَابُ، قَالَ رَسُولُ اللَّهِ ص مَنِ اتَّبَعَ الصَّيْدَ غَفَلَ.
Al-Shihaab – Rasool-Allah-saww said: ‘One who pursued the prey is heedless (of other matters)’’.[216]
30- صَحِيفَةُ الرِّضَا، بِالْإِسْنَادِ عَنْهُ ع بِإِسْنَادِهِ إِلَى جَعْفَرٍ ع قَالَ: مَرَّ جَعْفَرٌ بِصَيَّادٍ فَقَالَ يَا صَيَّادُ أَيُّ شَيْءٍ أَكْثَرُ مَا يَقَعُ فِي شَبَكَتِكَ قَالَ الطَّيْرُ الزَّاقُّ قَالَ فَمَرَّ وَ هُوَ يَقُولُ هَلَكَ صَاحِبُ الْعِيَالِ.
(The book) ‘Saheefa Al Reza-asws’ – By the chain from him-asws, by his-asws chain to Ja’far-asws. He‑asws said: ‘Ja’far-asws passed by a hunter. He-asws said: ‘O hunter! Which thing lasts more in your net?’ He said, ‘The bird ‘Al-Zaq’’. He (Al-Reza-asws said: ‘He (Al-Sadiq-asws) passed on and he-asws was saying: ‘Destroyed are the ones with dependants’’.[217]
بيان: و زق الطائر إطعامه فرخه.
Explanation: ‘Al-Zaq’ is the bird, its feed it its chicks’.
31- قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدِ بْنِ زِيَادٍ قَالَ: سُئِلَ جَعْفَرٌ عَنْ صَيْدِ الْكِلَابِ وَ الْبُزَاةِ وَ الرَّمْيِ فَقَالَ ع أَمَّا مَا صَادَهُ الْكَلْبُ الْمُعَلَّمُ وَ قَدْ ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ فَكُلْهُ وَ إِنْ كَانَ قَدْ قَتَلَهُ وَ أَكَلَ مِنْهُ
(The book) ‘Qurb Al Asnaad’ – From Haroun Bin Muslim, from Mas’ada Bin Ziyad who said,
‘Ja’far-asws was asked about the hunted prey of the dogs, and the hawks, and the arrows. He‑asws said: ‘As for what the trained dog hunts, and he (the hunter) has named Allah-azwj upon it, so eat it, and even though it kills it and has eaten from it’.
وَ قَالَ فِي الَّذِي يَرْمِي بِالسَّيْفِ وَ الْحَجَرِ وَ النُّشَّابِ وَ الْمِعْرَاضِ لَا يُؤْكَلُ إِلَّا مَا ذُكِّيَ مِنْهُ وَ كَذَا مَا صَادَ الْبَازِي وَ الصُّقُورَةُ وَ غَيْرُهُمَا مِنَ الطَّيْرِ لَا تَأْكُلْ إِلَّا مَا ذُكِّيَ مِنْهُ.
And he-asws said regarding which is pelted by the sword, and the stone, and the crossbow, and the headless arrow: ‘Do not eat except what is purified from it, and like that is what is hunted by the falcon, and the hawk, and other such from the birds, do not eat except what is purified from it’’.[218]
32- قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: إِذَا أَخَذَ الْكَلْبُ الْمُعَلَّمُ الصَّيْدَ فَكُلْهُ أَكَلَ مِنْهُ أَوْ لَمْ يَأْكُلْ قُتِلَ أَوْ لَمْ يُقْتَلْ.
(The book) ‘Qurb Al Asnaad’ – From Al-Hassan Bin Zareyf, from Al Husayn Bin Ulwan,
‘From Ja’far-asws, from his-asws fatherasws, from Ali-asws having said: ‘When the trained dog seizes the prey, so eat it, whether it has eaten from it or not eaten, killed, or not killed’’.[219]
33- الْخِصَالُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ ثَلَاثٌ يُقْسِينَ الْقَلْبَ اسْتِمَاعُ اللَّهْوِ وَ طَلَبُ الصَّيْدِ وَ إِتْيَانُ بَابِ السُّلْطَانِ الْخَبَرَ.
(The book) ‘Al Khisaal’ – From his father, from Ali Bin Ibrahim, from his fther, from Ismail Bin Marrar, from Yunus,
‘Raising it to Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘O Ali-asws! Three (things) harden the heart – listening to the amusements, and seeking the hunted prey, and going to the door of the ruling authority’ – the Hadeeth’’.[220]
34- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ قَالَ رُوِيَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ عَنْ مُوسَى الْمَرْوَزِيِّ عَنْ أَبِي الْحَسَنِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ يُفْسِدْنَ الْقَلْبَ وَ يُنْبِتْنَ النِّفَاقَ فِي الْقَلْبِ كَمَا يُنْبِتُ الْمَاءُ الشَّجَرَ اسْتِمَاعُ اللَّهْوِ وَ الْبَذَاءُ وَ إِتْيَانُ بَابِ السُّلْطَانِ وَ طَلَبُ الصَّيْدِ.
And from him, from his father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad Al Ashary who said, ‘It is reported from Al-Hassan Bin Ali Bin Abu Usman, from Musa Al Maruzy,
‘From Abu Al-Hassan-asws having said: ‘Rasool-Allah-saww said: ‘Four (things) spoil the heart and grows the hypocrisy in the heart just as the water grows the tree – listening to the amusements and the obscenities, and going to the door of the ruling authority, and seeking the hunted prey’’.[221]
35- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنْ عَبْدِ الْوَاحِدِ بْنِ مُحَمَّدٍ عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ الْحَكَمِ عَنْ عَدِيِّ بْنِ ثَابِتٍ عَنْ رَجُلٍ مِنَ الْأَنْصَارِ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ص قَالَ: مَنْ بَدَا جَفَا وَ مَنْ تَبِعَ الصَّيْدَ غَفَلَ وَ مَنْ لَزِمَ السُّلْطَانَ افْتَتَنَ وَ مَا يَزْدَادُ مِنَ السُّلْطَانِ قُرْباً إِلَّا زَادَ مِنَ اللَّهِ تَعَالَى بُعْداً.
(The book) ‘Majaalis’ of Ibn Sheykh – From his father, from Abdul Al Wahid Bin Muhammad, from Ibn Uqdah, from Ahmad bin yahya, from Abdul Rahman, from his father, from Al-Hassan Bin Al Hakam, from Aday bin Sabit, from a man from the Helpers, from Abu Hureyra (well-known fabricator),
‘From the Prophet-saww having said: ‘The one descending in the valleys would be disloyal, and one pursuing the hunted prey would be heedless, and one who adheres with the ruling authority would be tempted, and he will not increase in nearness of the ruler except it would increase him in remoteness from Allah-azwj the Exalted’’.[222]
36- الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنِ الْبَرْقِيِّ عَنْ رَجُلٍ عَنِ ابْنِ أَسْبَاطٍ عَنْ عَمِّهِ رَفَعَ الْحَدِيثَ إِلَى عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَتَّبِعُوا الصَّيْدَ فَإِنَّكُمْ عَلَى غِرَّةٍ الْخَبَرَ.
(The book) ‘Al Ilal’ – From his father, from Muhammad Bin Yahya Al Attar, from Muhammad Al Ashari, from Al Barqy, from a man, from Ibn Asbat, from his uncle,
‘Raising the Hadeeth to Ali-asws having said: ‘Rasool-Allah-saww said: ‘Do not pursue the hunted prey for you will be caught unawares’ – the Hadeeth’’.[223]
37- مَعَانِي الْأَخْبَارِ، رُوِيَ أَنَّ الْعَادِيَ اللِّصُّ وَ الْبَاغِيَ الَّذِي يَبْغِي الصَّيْدَ لَا يَجُوزُ لَهُمَا التَّقْصِيرُ فِي السَّفَرِ وَ لَا أَكْلُ الْمَيْتَةِ فِي حَالِ الِاضْطِرَارِ.
(The book) ‘Ma’any Al Akhbar’ –
‘It is reported that the habitual thief, and the seeker who seeks the hunted prey, it is not allowed for them to shorten (Salat) during the journey, nor eating the dead during a state of desperation’’.[224]
38- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ لَحِقَ حِمَاراً أَوْ ظَبْياً فَضَرَبَهُ بِالسَّيْفِ فَقَطَعَهُ نِصْفَيْنِ هَلْ يَحِلُ أَكْلُهُ قَالَ نَعَمْ إِذَا سَمَّى
(The book) ‘Qurb Al Asnaad’ – from Abdullah Bin Al-Hassan,
‘From Ali son of Ja’far-asws, from his brother-asws, said, ‘I asked him-asws about a man who comes across a donkey or a deer, so he strikes it with the sword and cuts it in two halves, ‘Is it Permissible to eat it?’ He-asws said: ‘Yes when he names (Allah-azwj)’.
وَ سَأَلْتُ عَنْ رَجُلٍ لَحِقَ حِمَاراً أَوْ ظَبْياً فَضَرَبَهُ بِالسَّيْفِ فَصَرَعَهُ أَ يُؤْكَلُ قَالَ إِذَا أَدْرَكَ ذَكَاتَهُ أُكِلَ وَ إِنْ مَاتَ قَبْلَ أَنْ يَغِيبَ عَنْهُ أَكَلَهُ.
And I asked about a man who comes across a donkey or a deed, so he strikes it with a sword and brings it down, ‘Can it be eaten?’ He-asws said: ‘When he realises its purification (comes across it alive so he slaughters it), eat, and if it dies before it disappears from him, he can eat it’’.[225]
39- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، يَسْئَلُونَكَ ما ذا أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ الطَّيِّباتُ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ وَ هُوَ صَيْدُ الْكِلَابِ الْمُعَلَّمَةِ خَاصَّةً أَحَلَّهَا اللَّهُ إِذَا أَدْرَكْتَهُ وَ قَدْ قَتَلَهُ لِقَوْلِهِ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ.
Tafseer Ali Bin Ibrahim –
They are asking you as to what is that (which is) Permissible for them. 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; – and it is the hunted prey of the dogs especially. Allah-azwj has Permitted it when you come across it and it has killed it – so eat from what they catch for you, [5:4]’’.[226] (Not a Hadeeth)
وَ أَخْبَرَنِي أَبِي عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ صَيْدِ الْبُزَاةِ وَ الصُّقُورِ وَ الْفُهُودِ وَ الْكِلَابِ قَالَ لَا تَأْكُلُوا إِلَّا مَا ذَكَّيْتُمْ إِلَّا الْكِلَابَ
And my father informed me from Fazalat Bin Ayoub, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy –
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the hunted prey of the falcons and the hawks, and the leopards and the dogs. He-asws said: ‘Do not eat except what you purify, except for the dogs’.
قُلْتُ فَإِنْ قَتَلَتْهُ قَالَ كُلْ فَإِنَّ اللَّهَ يَقُولُ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ
I said, ‘Supposing it kills it?’ He-asws said: ‘Eat, for Allah-azwj is Saying: and what you have trained the preying ones to hunt, teaching them from what Allah Taught you; so eat from what they catch for you, [5:4]’.
ثُمَّ قَالَ كُلُّ شَيْءٍ مِنَ السِّبَاعِ تُمْسِكُ الصَّيْدَ عَلَى نَفْسِهَا إِلَّا الْكِلَابَ الْمُعَلَّمَةَ فَإِنَّهَا تُمْسِكُ عَلَى صَاحِبِهَا
Then he-asws said: ‘All things from the wild animal withholding the hunted prey upon itself, except for the trained dogs, it withholds upon its owner’.
وَ قَالَ إِذَا أَرْسَلْتَ الْكَلْبَ الْمُعَلَّمَ فَاذْكُرِ اللَّهَ عَلَيْهِ فَهُوَ ذَكَاتُهُ.
And he-asws said: ‘When you release the trained dog, then mention Allah-azwj upon it, for it is its purification’’.[227]
40- الْقَصَصُ، قَالَ أَبُو عَبْدِ اللَّهِ ع كَانَ وَرَشَانٌ يُفْرِخُ فِي شَجَرَةٍ وَ كَانَ رَجُلٌ يَأْتِيهِ إِذَا أَدْرَكَ الْفَرْخَانِ فَيَأْخُذُ الْفَرْخَيْنِ فَشَكَا ذَلِكَ الْوَرَشَانُ إِلَى اللَّهِ تَعَالَى فَقَالَ إِنِّي سَأَكْفِيكَهُ
(The book) ‘Al Qasas’ –
‘Abu Abdullah-asws said: ‘A wood pigeon had laid eggs in a treed, and when the two chicks had been realised, a man came and seized the two chicks. That wood pigeon complained of that to Allah-azwj the Exalted. He-azwj Said: “I-azwj shall Suffice you!”
قَالَ فَأَفْرَخَ الْوَرَشَانُ وَ جَاءَ الرَّجُلُ وَ مَعَهُ رَغِيفَانِ فَصَعِدَ الشَّجَرَةَ وَ عَرَضَ لَهُ سَائِلٌ فَأَعْطَاهُ أَحَدَ الرَّغِيفَيْنِ ثُمَّ صَعِدَ فَأَخَذَ الْفَرْخَيْنِ وَ نَزَلَ بِهِمَا فَسَلَّمَهُ اللَّهُ لِمَا تَصَدَّقَ بِهِ.
He-asws said: ‘The wood pigeon gave birth to chicks, and the man came and there were two breads with him. He climbed the tree and a beggar presented to him, so he gave him one of the two loaves. Then he climbed and took the two chicks and descended with them. Allah-azwj Kept him safe due to what charity he had given with’’.[228]
41- الْمَحَاسِنُ، مُحَمَّدُ بْنُ عِيسَى الْيَقْطِينِيُّ عَنْ أَبِي عَاصِمٍ عَنْ هَاشِمِ بْنِ مَاهَوَيْهِ الْمَدَارِيِ عَنِ الْوَلِيدِ بْنِ أَبَانٍ الرَّازِيِّ قَالَ: كَتَبَ ابْنُ زَاذَانَ فَرُّوخُ إِلَى أَبِي جَعْفَرٍ الثَّانِي ع يَسْأَلُهُ عَنِ الرَّجُلِ يَرْكُضُ فِي الصَّيْدِ لَا يُرِيدُ بِذَلِكَ طَلَبَ الصَّيْدِ وَ إِنَّمَا يُرِيدُ بِذَلِكَ التَّصْحِيحَ قَالَ لَا بَأْسَ بِذَلِكَ إِلَّا اللَّهْوُ.
(The book) ‘Al Mahasin’ – Muhammad Bin Isa Al Yaqteeny, from Abu Aasim, from Hashim Bin Mahawiya Al Madary, from Al Waleed Bin Aban Al Razy who said,
‘Ibn Zazan Faroukh wrote to Abu Ja’far-asws the 2nd asking him-asws about the man who sprints regarding the hunted prey not intending by that seeking the prey, and rather he intends the health with that (exercise). He-asws said: ‘There is no problem with that except the amusement’’.[229]
42- فِقْهُ الرِّضَا، قَالَ ع اعْلَمْ يَرْحَمُكَ اللَّهُ أَنَّ الطَّيْرَ إِذَا مَلَكَ جَنَاحَهُ فَهُوَ لِمَنْ أَخَذَهُ إِلَّا أَنْ يَعْرِفَ صَاحِبَهُ فَيَرُدَّ عَلَيْهِ وَ لَا يَصْلُحُ أَخْذُ الْفِرَاخِ مِنْ أَوْكَارِهَا فِي جَبَلٍ أَوْ بِئْرٍ أَوْ أَجَمَةٍ حَتَّى يَنْهَضَ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘Know, may Allah-azwj have Mercy on you, that the bird, when it controls its wings, it is for the one who seizes it, except if one knows its owner, so it would be returned to him. It is not correct to take the chicks from their nests in a mountain, or a well, or a bush, until it gets up (to fly).
وَ إِذَا أَرَدْتَ أَنْ تُرْسِلَ الْكَلْبَ عَلَى الصَّيْدِ فَسَمِّ اللَّهَ عَلَيْهِ فَإِنْ أَدْرَكْتَهُ حَيّاً فَاذْبَحْهُ أَنْتَ وَ إِنْ أَدْرَكْتَهُ وَ قَدْ قَتَلَهُ كَلْبُكَ فَكُلْ مِنْهُ وَ إِنْ أَكَلَ بَعْضَهُ لِقَوْلِهِ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَ إِنْ لَمْ يَكُنْ مَعَكَ حَدِيدٌ تَذْبَحُهُ فَدَعِ الْكَلْبَ عَلَى الصَّيْدِ وَ سَمَّيْتَ عَلَيْهِ حَتَّى يَقْتُلَ ثُمَّ تَأْكُلُ مِنْهُ
And when you want to release the dog upon the hunted prey, then name Allah-azwj upon it. If you come across it alive, then slaughter it, and if you come across it and your dog has already killed it, then eat from it, and even if it had eaten part of it, due to His-azwj Words: so eat from what they catch for you, [5:4]. And if there does not happen to be any iron (knife) with you to slaughter it, then leave the dog upon the prey, and name (Allah-azwj) upon it until it kills, then eat from it.
وَ إِنْ أَرْسَلْتَ عَلَى الصَّيْدِ كَلْبَكَ فَشَارَكَهُ كَلْبٌ آخَرُ فَلَا تَأْكُلْهُ إِلَّا أَنْ تُدْرِكَ ذَكَاتَهُ وَ إِنْ رَمَيْتَ وَ سَمَّيْتَ وَ أَدْرَكْتَهُ وَ قَدْ مَاتَ فَكُلْهُ إِذَا كَانَ فِي السَّهْمِ زُجُّ حَدِيدٍ وَ إِنْ وَجَدْتَهُ مِنَ الْغَدِ وَ كَانَ سَهْمُكَ فِيهِ فَلَا بَأْسَ بِأَكْلِهِ إِذَا عَلِمْتَ أَنَّ سَهْمَكَ قَتَلَهُ
And if you send your dog upon the prey and another dog participates with it, then do not eat it except if you realise its purification; and if you have shot (an arrow), and named (Allah-azwj, and come across it and it has already died, then eat it, when there was an iron head in the arrow; and if you were to find it the next morning and your arrow was in it, then there is no problem in eating it when you know that it was your arrow that killed it.
وَ إِنْ رَمَيْتَ وَ هُوَ عَلَى جَبَلٍ فَأَصَابَهُ سَهْمُكَ وَ وَقَعَ فِي الْمَاءِ وَ مَاتَ فَكُلْهُ إِذَا كَانَ رَأْسُهُ خَارِجاً مِنَ الْمَاءِ وَ إِنْ كَانَ رَأْسُهُ فِي الْمَاءِ فَلَا تَأْكُلْهُ
And when you have shot (an arrow) and it was upon a mountain, and your arrow hits it and it falls in the water and dies, eat it when its head was outside from the water, and if its head was in the water, then do not eat it.
وَ لَا تَأْكُلْ مَا اصْطَدْتَ بِبَازٍ أَوْ صَقْرٍ أَوْ فَهْدٍ أَوْ عُقَابٍ أَوْ غَيْرِ ذَلِكَ إِلَّا مَا أَدْرَكْتَ ذَكَاتَهُ إِلَّا الْكَلْبَ الْمُعَلَّمَ فَلَا بَأْسَ بِأَكْلِ مَا قَتَلَتْهُ إِذَا كُنْتَ سَمَّيْتَ عَلَيْهِ.
And do not eat what you hunt with a falcon, or a hawk, or a leopard, or an eagle, or other than that, except what you realise its purification, except for the trained dog, for there is no problem with eating what it kills, when you have named (Allah-azwj) upon it’’.[230]
وَ يُؤَيِّدُهُ مَا رَوَاهُ الْكُلَيْنِيُّ فِي الصَّحِيحِ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع حَيْثُ قَالَ: إِنْ وَجَدَ مَعَهُ كَلْباً غَيْرَ مُعَلَّمٍ فَلَا يَأْكُلْ مِنْهُ.
And it is supported by what is reported by Al Kulayni in ‘Al Saheeh’, from Abu Ubeyday,
‘From Abu Abdullah-asws whereby he-asws said: ‘If an untrained dog is found with it, then do not eat from it’’.[231]
وَ عَنْ أَبِي بَصِيرٍ عَنْهُ ع قَالَ: سَأَلْتُهُ عَنْ قَوْمٍ أَرْسَلُوا كِلَابَهُمْ وَ هِيَ مُعَلَّمَةٌ كُلُّهَا وَ قَدْ سَمَّوْا عَلَيْهَا فَلَمَّا أَنْ مَضَتِ الْكِلَابُ دَخَلَ فِيهَا كَلْبٌ غَرِيبٌ لَا يَعْرِفُونَ لَهَا صَاحِباً فَاشْتَرَكَتْ جَمِيعُهَا فِي الصَّيْدِ فَقَالَ لَا يُؤْكَلُ مِنْهُ لِأَنَّكَ لَا تَدْرِي أَخَذَهُ مُعَلَّمٌ أَمْ لَا.
From Abu Baseer,
‘From him-asws, he (the narrator) said, ‘I asked him-asws about a group who sent their dogs, and all of these were trained, and they had named (Allah-azwj) upon these. When the dogs went (to hunt), a stranger dog entered among them. No owner was known to be for it. They all participated in the hunt. He-asws said: ‘It will not be eaten from because you don’t know a trained one had seized it (prey) or not’’.[232]
وَ فِي صَحِيحَةِ الْحَلَبِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنْ رَجُلٍ يَرْمِي صَيْداً وَ هُوَ عَلَى جَبَلٍ أَوْ حَائِطٍ فَيَخْرِقُ فِيهِ السَّهْمُ فَيَمُوتُ فَقَالَ كُلْهُ مِنْهُ وَ إِنْ وَقَعَ فِي الْمَاءِ مِنْ رَمْيَتِكَ فَمَاتَ فَلَا تَأْكُلْ مِنْهُ.
And from ‘Saheeh’ of Al Halby –
‘From Abu Abdullah-asws having been asked about a man who shoots at a prey, and it is upon a mountain or a wall, and the arrow pierces into it, and it dies. He-asws said: ‘Eat from it, and if it falls into the water from your shooting and dies, do not eat from it’’.[233]
وَ رُوِيَ نَحْوُهُ بِسَنَدٍ مُوَثَّقٍ عَنْ سَمَاعَةَ وَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ ع قَالَ: لَا تَأْكُلْ مِنَ الصَّيْدِ إِذَا وَقَعَ فِي الْمَاءِ فَمَاتَ.
And approximate to it is reported by a reliable chain from Sama’at, and from Abdul Rahman Bin Al Hajjaj,
‘From Abu Al-Hassan-asws having said: ‘Do not eat from the hunted prey when it falls in the water and dies’’.[234]
43- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا رَمَيْتَ بِسَهْمِكَ فَوَجَدْتَهُ وَ لَيْسَ بِهِ أَثَرٌ غَيْرُ أَثَرِ سَهْمِكَ وَ تَرَى أَنَّهُ لَمْ يَقْتُلْهُ غَيْرُ سَهْمِكَ فَكُلْ تَغَيَّبَ عَنْكَ أَوْ لَمْ يَتَغَيَّبْ عَنْكَ.
(The book) ‘Al Saraair’, transmitted from the book of Musa Bin Bakr,
‘From Abu Abdullah-asws having said: ‘When you shoot with your arrow and find it, and there isn’t any impact other than the impact of your arrow, and you see that it has not been killed apart from your arrow, then eat, whether it had disappeared from you or not disappeared from you’’.[235]
44- الْعَيَّاشِيُّ، عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ صَيْدِ الْبُزَاةِ وَ الصُّقُورِ وَ الْفُهُودِ وَ الْكِلَابِ فَقَالَ لَا تَأْكُلْ مِنْ صَيْدِ شَيْءٍ مِنْهَا إِلَّا الْكِلَابَ قُلْتُ فَإِنَّهُ قَتَلَهُ
Al Ayyashi – from Abu Bakr Al Hazramy who said,
‘I asked Abu Abdullah-asws about the hunted prey of the falcons, and the hawks, and the leopards, and the dogs. He-asws said: ‘Do not eat from the pre of anything from these except the dogs’. I said, ‘Supposing it (hunting dog) kills it?’
قَالَ كُلْ فَإِنَّ اللَّهَ يَقُولُ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَ اذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ.
He-asws said: ‘Eat, for Allah-azwj is Saying: ‘and what you have trained the preying ones to hunt, teaching them from what Allah Taught you; so eat from what they catch for you, and mention the Name of Allah upon it; [5:4]’’.[236]
45- وَ مِنْهُ، عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ سَرَّحَ الْكَلْبَ الْمُعَلَّمَ وَ يُسَمِّي إِذَا سَرَّحَهُ قَالَ يَأْكُلُ مِمَّا أَمْسَكَ عَلَيْهِ وَ إِنْ أَدْرَكَهُ وَ قَتَلَهُ وَ إِنْ وُجِدَ مَعَهُ كَلْبٌ غَيْرُ مُعَلَّمٍ فَلَا يَأْكُلْ مِنْهُ
And from him, from Ubeyda,
‘From Abu Abdullah-asws, about the man releases the trained dog and names (Allah-azwj when he releases it. He-asws said: ‘Eat from what it withholds upon it, and even if he comes across it and it has killed it, and if he finds another untrained dog with it, then do not eat from it’.
قُلْتُ وَ الصَّقْرُ وَ الْعُقَابُ وَ الْبَازِي قَالَ إِنْ أَدْرَكْتَ ذَكَاتَهُ فَكُلْ مِنْهُ وَ إِنْ لَمْ تُدْرِكْ ذَكَاتَهُ فَلَا تَأْكُلْ مِنْهُ
I said, ‘And the hawks and the eagles and the falcons?’ He-asws said: ‘If you realise its purification, then eat from it, and if you do not realise its purification, then do not eat from it’.
قُلْتُ فَالْفَهْدُ لَيْسَ بِمَنْزِلَةِ الْكَلْبِ قَالَ فَقَالَ لَا لَيْسَ شَيْءٌ مُكَلَّبٌ إِلَّا الْكَلْبَ.
I said, ‘The leopard isn’t it at the status of the dog?’ He-asws said: ‘No, there isn’t anything (classified as) ‘a hunter’ except the dog’’.[237]
46- وَ مِنْهُ، عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ أَبِي يُفْتِي وَ كُنَّا نُفْتِي وَ نَحْنُ نَخَافُ فِي صَيْدِ الْبَازِي وَ الصُّقُورِ فَأَمَّا الْآنَ فَإِنَّا لَا نَخَافُ وَ لَا يَحِلُّ صَيْدُهُمَا إِلَّا أَنْ يُدْرَكَ ذَكَاتُهُ وَ إِنَّهُ لَفِي كِتَابِ عَلِيٍّ ع أَنَّ اللَّهَ قَالَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ فَهِيَ الْكِلَابُ.
And from him, from Sama’at.
‘From Abu Abdullah-asws having said: ‘My-asws father-asws was issuing verdicts (Fatwas) and we‑asws were issuing verdicts, and we-asws are fearing regarding the hunted prey of the falcons and the hawks. As for now, we-asws are not fearing, nor is their prey Permissible, except if you were to realise its purification, and it is in the book of Ali-asws that Allah-azwj Said: ‘and what you have trained the preying ones to hunt, [5:4], so these are the dogs’’.[238]
47- الْعَيَّاشِيُّ، عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا خَلَا الْكِلَابَ مِمَّا يَصِيدُ الْفُهُودُ وَ الصُّقُورُ وَ أَشْبَاهُ ذَلِكَ فَلَا تَأْكُلَنَّ مِنْ صَيْدِهِ إِلَّا مَا أَدْرَكْتَ ذَكَاتَهُ لِأَنَّ اللَّهَ قَالَ مُكَلِّبِينَ فَمَا خَلَا الْكِلَابَ فَلَيْسَ صَيْدُهُ بِالَّذِي يُؤْكَلُ إِلَّا أَنْ تُدْرَكَ ذَكَاتُهُ.
Al Ayyashi, from Zurarah,
‘From Abu Abdullah-asws having said: ‘Apart from the dogs, from what is hunted by the leopards, and the hawks and the likes of that, do not eat from its prey except what you realise its purification, because Allah-azwj Said: ‘the preying ones [5:4]. Thus, apart from the dogs, its prey isn’t that which can be eater except if you were to realise its purification’’.[239]
48- وَ مِنْهُ، عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ فِي كِتَابِ عَلِيٍّ ع قَالَ اللَّهُ إِلَّا مَا عَلَّمْتُمْ مِنَ الْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ فَهِيَ الْكِلَابُ.
And from him, from Al Halby,
‘From Abu Abdullah-asws: ‘In the book of Ali-asws, ‘Allah-azwj Said: Except what you have trained the preying ones to hunt, teaching them from what Allah Taught you; [5:4], these are the dogs’’.[240]
49- وَ مِنْهُ، عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع سُئِلَ عَنِ الصَّيْدِ يَأْخُذُهُ الْكَلْبُ فَيَتْرُكُهُ الرَّجُلُ حَتَّى يَمُوتَ قَالَ نَعَمْ كُلْ إِنَّ اللَّهَ يَقُولُ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ.
And from him, from Jameel,
‘From Abu Abdullah-asws having been asked about the hunted prey seized by the dog, so the man leaves it until it dies. He-asws said: ‘Yes, eat! Allah-azwj is Saying: so eat from what they catch for you [5:4]’’.[241]
50- الْعَيَّاشِيُّ، عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي حَنْظَلَةَ عَنْهُ ع فِي الصَّيْدِ يَأْخُذُهُ الْكَلْبُ فَيُدْرِكُهُ الرَّجُلُ فَيَأْخُذُهُ ثُمَّ يَمُوتُ فِي يَدِهِ أَ يَأْكُلُ قَالَ نَعَمْ إِنَّ اللَّهَ يَقُولُ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ.
Al Ayyashi – from Abu Jameela, from Abu Hanzala,
‘From him-asws regarding the prey seized by the dog, so the man comes across it and takes it. Then it dies in his hand, ‘Can he eat (it)?’ He-asws said: ‘Yes. Allah-azwj is Saying: so eat from what they catch for you [5:4]’’.[242]
51- الْعَيَّاشِيُّ، عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِ اللَّهِ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَ اذْكُرُوا اسْمَ اللَّهِ قَالَ لَا بَأْسَ بِأَكْلِ مَا أَمْسَكَ الْكَلْبُ مِمَّا لَمْ يَأْكُلِ الْكَلْبُ مِنْهُ فَإِذَا أَكَلَ الْكَلْبُ مِنْهُ قَبْلَ أَنْ تُدْرِكَهُ فَلَا تَأْكُلْهُ.
Al Ayyashi, from Abu Baseer,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: and what you have trained the preying ones to hunt, teaching them from what Allah Taught you; so eat from what they catch for you, and mention the Name of Allah [5:4]. He-asws said: ‘There is no problem in eating what the dog withholds from what the dogs has not eaten from. When the dog eats from it before he comes across it, do not eat it’’.[243]
52- وَ مِنْهُ، عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: الْفَهْدُ مِمَّا قَالَ اللَّهُ مُكَلِّبِينَ.
And from him, from Rifa’at,
‘From Abu Abdullah-asws having said: ‘The leopard is from what Allah-azwj Said ‘the preying ones [5:4]’’.[244]
53- وَ مِنْهُ، عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كُلْ مَا أَمْسَكَ عَلَيْكَ الْكَلْبُ وَ إِنْ بَقِيَ ثُلُثُهُ.
And from him, from Aban Bin Taghlib who said,
‘I heard Abu Abdullah-asws saying: ‘Eat what the dog withholds for you, and even if (only) a third remains’’.[245]
54- الْهِدَايَةُ، كُلْ كُلَّ مَا صَادَ الْكَلْبُ الْمُعَلَّمُ وَ إِنْ قَتَلَهُ وَ أَكَلَ مِنْهُ وَ لَمْ يُبْقِ مِنْهُ إِلَّا بَضْعَةً وَاحِدَةً وَ لَا تَأْكُلْ مَا صِيدَ بِبَازٍ أَوْ صَقْرٍ أَوْ فَهْدٍ أَوْ عُقَابٍ إِلَّا مَا أَدْرَكْتَ ذَكَاتَهُ
(The book) ‘Al Hidaya’ –
‘Eat all what is hunted by the trained dog and even if it kills it, and eat from it, and (even if) there does not remain except one part, and do not eat what is hunted by a falcon, or a hawk, or a leopard, or an eagle, except what you realise its purification.
وَ مَنْ أَرْسَلَ كَلْبَهُ وَ لَمْ يُسَمِّ تَعَمُّداً فَأَصَابَ صَيْداً لَمْ يَحِلَّ أَكْلُهُ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَ إِنْ نَسِيَ فَلْيُسَمِّ حِينَ يَأْكُلُ وَ كَذَلِكَ فِي الذَّبِيحَةِ
And the ones who releases his dog and do not name (Allah-azwj deliberately, and he attains a prey, it is not Permissible to eat it, because Allah-azwj Mighty and Majestic is Saying: ‘And do not eat from what Allah’s Name has not been mentioned upon, [6:121]. And if he forgets, then let him name when he eats, and like that is regarding the slaughter.
وَ لَا بَأْسَ بِأَكْلِ لَحْمِ الْحُمُرِ الْوَحْشِيَّةِ وَ لَا بَأْسَ بِأَكْلِ مَا صِيدَ بِاللَّيْلِ وَ لَا يَجُوزُ صَيْدُ الْحَمَامِ بِالْأَمْصَارِ وَ لَا يَجُوزُ أَخْذُ الْفِرَاخِ مِنْ أَوْكَارِهَا فِي جَبَلٍ أَوْ بِئْرٍ أَوْ أَجَمَةٍ حَتَّى يَنْهَضَ.
And there is no problem with eating meat of the wild donkey, and there is no problem with eating what is hunted at night, and it is not allowed to hunt the pigeons in the cities, and it is no allowed to seize the chicks from their nests, whether in a mountain or in a well, or a bush until it gets up (ready to fly)’’.[246]
55- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ صَادَ حَمَاماً أَهْلِيّاً قَالَ إِذَا مَلَكَ جَنَاحَهُ فَهُوَ لِمَنْ أَخَذَهُ.
(The book) ‘Al Saraair’ – Transmitting from the book of Jameel Bin Darraj, from Zurara,
‘From Abu Abdullah-asws regarding a man who hunted a domesticated pigeon. He-asws said: ‘When it is control of its wings, it is for the one who seizes it’’.[247]
56- وَ مِنْهُ، نَقْلًا مِنْ جَامِعِ الْبَزَنْطِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الطَّيْرُ يَقَعُ فِي الدَّارِ فَنَصِيدُهُ وَ حَوْلَنَا حَمَامٌ لِبَعْضِهِمْ فَقَالَ إِذَا مَلَكَ جَنَاحَهُ فَهُوَ لِمَنْ أَخَذَهُ
And from him, transmitting from Jamie Al Bazanty, from Is’haq Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘The bird lands in the house, so we hunt it, and around us are pigeons for one of them’. He-asws said: ‘When it has control of its wings, it is for the one who seizes it’.
قَالَ قُلْتُ يَقَعُ عَلَيْنَا فَنَأْخُذُهُ وَ قَدْ نَعْلَمُ لِمَنْ هُوَ قَالَ إِذَا عَرَفْتَهُ فَرُدَّهُ عَلَى صَاحِبِهِ.
He (the narrator) said, ‘I said, ‘It lands to us, so we seize it, and we know who it is for’. He-asws said: ‘When you know it, then return it to its owner’’.[248]
57- الْمُخْتَلَفُ، نَقْلًا مِنْ كِتَابِ عَمَّارٍ السَّابَاطِيِّ عَنِ الصَّادِقِ ع خُرْءُ الْخُطَّافِ لَا بَأْسَ بِهِ وَ هُوَ مِمَّا يَحِلُّ أَكْلُهُ وَ لَكِنْ كُرِهَ أَكْلُهُ لِأَنَّهُ اسْتَجَارَ بِكَ وَ أَوَى فِي مَنْزِلِكَ كُلُّ طَيْرٍ يَسْتَجِيرُ بِكَ فَأَجِرْهُ.
(The book) ‘Al Mukhtalaf’ – Transmitting from the book of Ammar Al Sabaty,
‘From Al-Sadiq-asws: ‘The dung of the hook, there is no problem with it, and it is from what is Permissible to eat it, but it is dislike to eat it, because it (the hook) seeks refuge with you and shelters in your house. Every bird which seeks refuge with you, so shelter it’’.[249]
باب 8 التذكية و أنواعها و أحكامها
CHAPTER 8 – THE PURIFICATION AND ITS TYPES AND ITS RULINGS
الآيات
The Verses –
البقرة إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً إلى قوله فَذَبَحُوها وَ ما كادُوا يَفْعَلُونَ
(Surah) Al Baqarah: ‘Allah is Commanding you that you should be slaughtering a cow’. [2:67] – up to His-azwj Words: So they slaughtered it, and they were almost not doing it. [2:71].
المائدة 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
(Surah) Al Maidah: 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 sick, 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 [5:3].
الأنعام فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِنْ كُنْتُمْ بِآياتِهِ مُؤْمِنِينَ
(Surah) Al Anaam: So eat from whatever Allah’s Name is mentioned upon if you were believers in His Signs [6:118].
وَ ما لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَ قَدْ فَصَّلَ لَكُمْ ما حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ
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? [6:119].
و قال تعالى وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَ إِنَّهُ لَفِسْقٌ وَ إِنَّ الشَّياطِينَ لَيُوحُونَ إِلى أَوْلِيائِهِمْ لِيُجادِلُوكُمْ وَ إِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ
And the Exalted Said: And do not eat from what Allah’s Name has not been mentioned upon, and it is a transgression, and that the Satans are suggesting to their friends to contend with you all, and if you were to follow them, you would be associators [6:121].
و قال تعالى وَ أَنْعامٌ لا يَذْكُرُونَ اسْمَ اللَّهِ عَلَيْهَا افْتِراءً عَلَيْهِ سَيَجْزِيهِمْ بِما كانُوا يَفْتَرُونَ
And the Exalted said: and cattle they are not mentioning the Name of Allah upon, fabricating upon Him. He will be Recompensing them due to what they were fabricating [6:138].
و قال تعالى أَوْ فِسْقاً أُهِلَّ لِغَيْرِ اللَّهِ بِهِ
And the Exalted Said: or a transgression, dedicated with for other than Allah [6:145].
الحج لِيَذْكُرُوا اسْمَ اللَّهِ عَلى ما رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعامِ
(Surah) Al Hajj: and they would mention the Name of Allah during the well-known days upon what He has Graced them from the beasts, the cattle. [22:28].
و قال تعالى وَ الْبُدْنَ جَعَلْناها لَكُمْ مِنْ شَعائِرِ اللَّهِ لَكُمْ فِيها خَيْرٌ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْها صَوافَّ فَإِذا وَجَبَتْ جُنُوبُها فَكُلُوا مِنْها
And the Exalted Said: And (as for) the sacrificial animals, We Made these for you to be from the Rituals of Allah. There is goodness for you in these, therefore mention the Name of Allah over them in rows. So, when they fall down on their sides, then eat from these [22:36].
الكوثر فَصَلِّ لِرَبِّكَ وَ انْحَرْ
Therefore pray Salat to your Lord and be moderate [108:2].
تفسير
(Forbidden) Interpretation (opinionated)
أَنْ تَذْبَحُوا بَقَرَةً ظاهره أن البقرة مذبوحة لا منحورة قال الطبرسي رحمه الله الذبح فري الأوداج و ذلك في البقر و الغنم و النحر في الإبل و لا يجوز فيها عندنا غير ذلك و فيه خلاف بين الفقهاء
‘Allah is Commanding you that you should be slaughtering a cow’. [2:67] – Its apparent is that the cow was to be slaughtered, not sacrificed. Al-Tabarsee, may Allah-azwj have Mercy on him, said, ‘Admirable, and that is regarding the cow, and the sheep, and the sacrificing regarding the camel, and it is not allowed in it in our view, other than that, and there is differing between the jurists regarding it.
وَ قِيلَ لِلصَّادِقِ ع إِنَّ أَهْلَ مَكَّةَ يَذْبَحُونَ الْبَقَرَةَ فِي اللَّبَّةِ فَمَا تَرَى فِي أَكْلِ لَحْمِهَا فَسَكَتَ هُنَيْئَةً ثُمَّ قَالَ قَالَ اللَّهُ فَذَبَحُوها وَ ما كادُوا يَفْعَلُونَ لَا تَأْكُلْ إِلَّا من [مَا] ذُبِحَ مِنْ مَذْبَحِهِ.
And it was said to Al-Sadiq-asws: ‘The people of Makkah are slaughtering the cow in the upper chest, so what is your-asws view in eating its meat?’ He-asws was silent for a while, then said: ‘Allah-azwj Said: So they slaughtered it, and they were almost not doing it. [2:71]. Do not eat except from what has been slaughtered from its neck’’.
أقول و قد مضى تفسير آية المائدة و تدل على وجوب التذكية و حرمة ما ذكي بغير اسم الله من الأصنام و غيرها و سيأتي في الأخبار تفسيرها.
I (Majlisi) am saying, ‘And the interpretation of the Verse of (Surah) Al Maidah has already passed, and it indicates upon the obligation of the purification, and Prohibition of what is purified without the Name of Allah-azwj, from the idols and other such, and I shall bring its interpretation in the Ahadeeth.
فَكُلُوا قال الطبرسي رحمه الله إن المشركين لما قالوا للمسلمين أ تأكلون ما قتلتم أنتم و لا تأكلون ما قتل ربكم فكأنه سبحانه قال لهم أعرضوا عن جهلكم فكلوا و المراد به الإباحة و إن كانت الصيغة صيغة الأمر
So, eat [6:118] – Al-Tabarsee, may Allah-saww have Mercy on him, said, ‘When the Polytheists said to the Muslims, ‘You are eating from what you yourselves have killed and are not eating from what your Lord-azwj had Killed?’, it is as if the Glorious Said to them: “Turn away from your ignorance, So eat [6:118], and the intend with it is the legalisation, and even though the wording is the wording of the Command.
مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ يعني ذكر الله عند ذبحه دون الميتة و ما ذكر عليه اسم الأصنام و الذكر هو قول بسم الله
from whatever Allah’s Name is mentioned upon [6:118] – meaning mentioning Allah-azwj during slaughtering it besides the dead, and what the names of the idols have been mentioned upon, and the mentioning are the words, ‘In the Name of Allah-azwj’.
و قيل هو كل اسم يختص الله سبحانه به أو صفة تختصه كقول باسم الرحمن أو باسم القديم أو باسم القادر لنفسه أو العالم لنفسه و ما يجري مجراه و الأول مجمع على جوازه و الظاهر يقتضي جواز غيره لقوله سبحانه قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمنَ أَيًّا ما تَدْعُوا فَلَهُ الْأَسْماءُ الْحُسْنى
And it is said, ‘It is every Name which Allah-azwj the Glorious is specified with, or words specific with it, like the words, ‘In the Name of the Beneficent’, or ‘In the Name of the Ancient’, or ‘In the Name of the Able for Himself’, or ‘The Knower of Himself’, and whatever flows it’s flow; and the first is a summary upon its allowance, and the apparent requires the allowance of others, due to the Words of the Glorious: Say: ‘Supplicate to Allah or supplicate to the Beneficent. Whichever (Name) you supplicate with, so for Him are the most excellent Names. [17:110].
إِنْ كُنْتُمْ بِآياتِهِ مُؤْمِنِينَ يعني إن كنتم مؤمنين بأن عرفتم الله و رسوله و صحة ما أتاكم به من عند الله فكلوا ما أحل دون ما حرم
if you were believers in His Signs [6:118] – meaning, if you were believers by your having recognised Allah-azwj and His-azwj Rasool-saww, what he-saww has come to you from the Presence of Allah-azwj. Eat whatever is Permissible besides what is Prohibited.
و في هذه الآية دلالة على وجوب التسمية على الذبيحة و على أن ذبائح الكفار لا يجوز أكلها لأنهم لا يسمون الله عليها
And in this Verse there is evidence upon the obligation of the naming (of Allah-azwj) upon the slaughter, and based upon that the slaughters of the Kafirs is not allowed to eat, because they are not naming Allah-azwj upon it.
و من سمى منهم لا يعتقد وجوب ذلك و لأنه يعتقد أن الذي يسميه هو الذي أبد شرع موسى أو عيسى فإذن لا يذكرون الله حقيقة
And the one from them who names, not believing in the obligation of that, and because he believes that the One-azwj Who he is naming Began the Law of Musa-as or Isa-as. Thus they are not mentioning Allah-azwj in reality.
وَ ما لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ تقديره أي شيء لكم في أن لا تأكلوا فيكون ما للاستفهام و هو اختيار الزجاج و غيره من البصريين و معناه ما الذي يمنعكم أن تأكلوا مما ذكر اسم الله عند ذبحه
And what reason is there for you that you should not be eating from what Allah’s Name has been mentioned upon [6:119] – Its assessment is, which thing is there for you regarding that you are not eating, so it would be what is for the understanding, and it is the choice of Al-Zajaj and others from the people of Basra, and its meaning is, what is that which is preventing you all from eating from what the Name of Allah-azwj has been mentioned during its slaughter.
و قيل معناه ليس لكم أن لا تأكلوا فيكون ما للنفي
And it is said, ‘Its meaning is, it isn’t for you that you should not be eating’, so it would be what is for the negation.
وَ قَدْ فَصَّلَ لَكُمْ أي بين لكم ما حَرَّمَ عَلَيْكُمْ
and He has Detailed for you – i.e., explained to you – what is Prohibited unto you, [6:119].
قيل هو ما ذكر في سورة المائدة من قوله حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ الآية و اعترض عليه بأنها نزلت بعد الأنعام بمدة إلا أن يحمل على أنه بين على لسان الرسول ص و بعد ذلك نزل به القرآن
It is said, ‘It is what He-azwj Mentioned in Surah Al Maida from His-azwj Words: Prohibited unto you is the dead [5:3] – the Verse, and he objected upon it that it was Revealed after (Surah) Al Anaam except that it is carried upon that it was explained upon by the tongue of the Rasool‑saww, and after that the Quran was Revealed with it’.
و قيل إنه ما فصل في هذه السورة في قوله قُلْ لا أَجِدُ فِي ما أُوحِيَ إِلَيَّ مُحَرَّماً الآية و قرأ أهل الكوفة غير حفص فَصَّلَ لَكُمْ بالفتح ما حرم بالضم و قرأ أهل المدينة و حفص و يعقوب و سهل فَصَّلَ لَكُمْ ما حَرَّمَ كليهما بالفتح و قرأ الباقون فصل لكم ما حرم بالضم فيهما
And it is said, ‘It is what is detained in this Surah in His-azwj Words: Say: ‘I do not find in what is Revealed to me a Prohibition [6:145] – the Verse, and the people of Al Kufa recited other than Hafs, and He has Detailed for you [6:119] with the ‘Fatah’, what is Prohibited with ‘Al‑Zamma’. And the people of Medina, and Hafs, and Yaqoub, and Sahl: and He has Detailed for you [6:119], all of them with the ‘Fatah’, and the rest recites as ‘He-azwj Detailed for you what has been Prohibited’ with the ‘Zamma’ in these two.
وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ يعني عند الذبح من الذبائح و هذا تصريح في وجوب التسمية على الذبيحة لأنه لو لم يكن كذلك لكان ترك التسمية غير محرم لها
And do not eat from what Allah’s Name has not been mentioned upon, [6:121] – meaning during the slaughter from the slaughters, and this is explicit regarding the obligation of the naming (Allah-azwj) upon the slaughter because had it not been like that, it would not have been Prohibited to neglect the naming to it.
وَ إِنَّهُ لَفِسْقٌ يعني و إن أكل ما لم يذكر اسم الله عليه لفسق
and it is a transgression, – meaning, and if it is eaten what the Name of Allah-azwj has not been mentioned upon it, it would be a transgression.
وَ إِنَّ الشَّياطِينَ يعني علماء الكافرين و رؤساءهم المتمردين في كفرهم لَيُوحُونَ أي يؤمون و يشيرون إِلى أَوْلِيائِهِمْ الذين اتبعوهم من الكفار لِيُجادِلُوكُمْ في استحلال الميتة
and that the Satans – meaning the Kafir scholars and their apostate chiefs in their Kufr – are suggesting – i.e., believing and consulting – to their friends – the ones from the Kafirs who follow them – to contend with you all, [6:121] regarding the permissibility of the dead.
قال الحسن كان مشركو العرب يجادلون المسلمين فيقولون لهم كيف تأكلون ما تقتلونه أنتم و لا تأكلون مما يقتله الله و قتيل الله أولى بأكل من قتلكم فهذه مجادلتهم
Al-Hassan said, ‘The Polytheist Arabs were contending the Muslims. They were saying to them, ‘How come you are eating what you yourselves are killing, and you are not eating what Allah-azwj has Killed, and that which is Killed by Allah-azwj is foremost with being eaten than what I killed by you?’ So, this was their contention.
و قال عكرمة إن قوما من مجوس فارس كتبوا إلى مشركي قريش و كانوا أولياءهم في الجاهلية أن محمدا و أصحابه يزعمون أنهم يتبعون أمر الله ثم يزعمون أن ما ذبحوه حلال و ما قتله الله حرام فوقع ذلك في نفوسهم فذلك إيحاؤهم إليهم
And Ikrimah (Bin Abu Jahl-la) said, ‘A group of Magians of Fars wrote to Polytheists of Qureysh, and they were their friends during the pre-Islamic period, ‘Muhammad-saww and his-saww companions are claiming that they are following the Command of Allah-azwj, then they are claiming that whatever they are slaughtering is Permissible, and whatever Allah-azwj Kills is Prohibited’. That occurred in the souls. So that is their suggesting to them’.
و قال ابن عباس معناه أن الشياطين من الجن و هم إبليس و جنوده ليوحون إلى أوليائهم من الإنس و الوحي إلقاء المعنى إلى النفس من وجه خفي و هم يلقون الوسوسة إلى قلوب أهل الشرك
And Ibn Abbas said, ‘Its meaning is that the Satans-la from the Jinn, and they-la are Iblees-la and his-la armies, are suggesting to their-la friends from the humans, and the (word’ Al-Wahy’ is the casting of the meaning to the soul from a hidden aspect, and they-la are casting the insinuation to the hearts of the people of Shirk.
ثم قال سبحانه وَ إِنْ أَطَعْتُمُوهُمْ أيها المؤمنون فيما يقولونه من استحلال الميتة و غيره إِنَّكُمْ إذا لَمُشْرِكُونَ لأن من استحل الميتة فهو كافر بالإجماع و من أكلها محرما لها مختارا فهو فاسق و هو قول الحسن و جماعة المفسرين
Then the Glorious Said: and if you were to follow them, – O you Momineen, regarding what they are saying of permitting the dead and other such – you would – then – be associators [6:121], because the one who permits the dead, he is a Kafir, by the consensus, and the one who eats it a Prohibited item by choice, he is a transgressor – and it is the word of Al-Hassan and a group of interpreters.
و قال عطا إنه مختص بذبائح العرب التي كانت تذبحها للأوثان.
And Ata’a said, ‘It is specific with the slaughters of the Arabs who used to slaughter for the idols’.
لا يَذْكُرُونَ اسْمَ اللَّهِ عَلَيْهَا قال البيضاوي أي في الذبح و إنما يذكرون أسماء الأصنام عليها
they are not mentioning the Name of Allah upon it, [6:138] – Al-Bayzawi said, ‘I.e., during the slaughter, and rather they are mentioning names of the idols upon it.
و قيل لا يحجون على ظهورها
And it is said, ‘They are not performing Hajj upon their backs (riding)’.
افْتِراءً عَلَيْهِ نصب على المصدر لأن ما قالوه تقول على الله و الجار متعلق بقالوا أو بمحذوف فهو صفة له أو على الحال أو المفعول له و الجار متعلق به أو بالمحذوف
fabricating upon Him. – Attributed to the source, because what they were saying were saying upon Allah-azwj, and it is related by their saying, or with a deletion, so it is a description for it, upon the situation, or the deed being done for Him-azwj, and the link is absolute with it, or with the deletion.
سَيَجْزِيهِمْ بِما كانُوا يَفْتَرُونَ بسببه أو بدله
He will be Recompensing them due to what they were fabricating [6:138] – due to its cause, or in replacement of it.
أَوْ فِسْقاً قد مر تفسيره و يدل على تحريم ما ذكر اسم غير الله عند ذبحه
or a transgression, [6:145] – Its interpretation has already passed, and it evidence’s upon the Prohibition of what a name of other than Allah-azwj has been mentioned during its slaughter.
لِيَذْكُرُوا اسْمَ اللَّهِ يدل على أن النسك إنما يصح و يتقبل إذا ذكر عليه عند ذبحه اسم الله دون غيره و إنما خص بالأنعام إيماء إلى أن الهدي لا يكون إلا منها و يدل على أن الهدي و الأضحية و ذكر اسم الله على الذبيحة كان في جميع الشرائع حيث قال وَ لِكُلِّ أُمَّةٍ جَعَلْنا مَنْسَكاً لِيَذْكُرُوا اسْمَ اللَّهِ إلخ.
and they would mention the Name of Allah [22:28] – Indicates upon that the ritual rather was correct, and it is Acceptable when the Name of Allah-azwj is mentioned upon it during its slaughter, besides of someone else, and rather it is specific with the cattle indicates to that the offering cannot be except from these, and it indicates upon that the offering and the slaughter, and mentioning the Name of Allah-azwj upon the slaughter was in entirety of the Laws whereby He-azwj Said: And for every community We Made rituals for them to mention the Name of Allah [22:34] – etc.
فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْها قال الطبرسي ره أي في حال نحرها و عبر به عن النحر و قال ابن عباس هو أن يقول الله أكبر لا إله إلا الله و الله أكبر اللهم منك و لك
Therefore mention the Name of Allah over them [22:36] – Al-Tabarsee said, ‘I.e., during a state of sacrificing it, and it is Expressed with about the sacrifice.’ And Ibn Abbas said, ‘It is his saying, ‘Allah-azwj is the Greatest. There is no god except Allah-azwj, and Allah-azwj is the Greatest. O Allah-azwj, from You-azwj and for You-azwj’’.
صَوافَ أي قياما مقيدة على سنة محمد ص عن ابن عباس
in rows. [22:36] – ‘I.e., standing tied upon a Sunnah of Muhammad-saww’ – from Ibn Abbas.
و قيل هو أن تعقل إحدى يديها و تقوم على ثلاث تنحر كذلك و تسوي بين أوظفتها لئلا يتقدم بعضها على بعض عن مجاهد
And it is said, ‘And it is that it would be tying one of its forelegs and it would be standing upon three. It would be sacrificed like that and evened between its legs, lest one of them precedes upon the other’ – from Mujahid.
و قيل هو أن تنحر و هي صافة أي قائمة قد ربطت يداها بين الرسغ و الخف إلى الركبة عن أبي عبد الله ع
And it is said, ‘It is sacrificing while it is in a row, i.e., standing, and its foreleg would have been tied between the ankle and the hoof up to the knee’ – from Abu Abdullah-asws.
هذا في الإبل فأما البقر فإنه تشد يداها و رجلاها و يطلق ذنبها و الغنم تشد ثلاث قوائم منها و يطلق فرد رجل منها
This is regarding the camel. As for the cow, its forelegs and its legs would be tied, and its tail would be free. And the sheep, three of its legs would be tied and one leg from these would be free.
فَإِذا وَجَبَتْ جُنُوبُها أي سقطت إلى الأرض و عبر بذلك عن تمام خروج الروح منها فَكُلُوا مِنْها و هذا إذن و ليس بأمر لأن أهل الجاهلية كانوا يحرمونها على نفوسهم
So, when they fall down on their sides, – i.e., it falls to the ground, and the expression with that is about completion of exit of the soul from it – then eat from these [22:36] – and this is Permission and it isn’t a Command, because people of the pre-Islamic period were prohibiting upon themselves.
و قيل إن الأكل منها واجب إذا تطوع بها انتهى
And it is said that the eating from it is obligatory if he volunteers for it – end.
فَصَلِّ لِرَبِّكَ وَ انْحَرْ في الجمع أي فصل صلاة العيد و انحر هديك و قيل صل صلاة الغداة بجمع و انحر البدن بمنى و الجمع هو المشعر
Therefore pray Salat to your Lord and be moderate [108:2] – In the plural, i.e., therefore pray the Eid Salat and sacrifice your offering. And it is said, ‘Pray the morning Salat’, with a gathering, and sacrifice the sacrificial animal, and the ‘Al-Jam’a’ it is the monument.
قَالَ مُحَمَّدُ بْنُ كَعْبٍ إِنَّ أُنَاساً كَانُوا يُصَلُّونَ لِغَيْرِ اللَّهِ وَ يَنْحَرُونَ لِغَيْرِ اللَّهِ فَأَمَرَ اللَّهُ تَعَالَى نَبِيَّهُ ص أَنْ تَكُونَ صَلَاتُهُ وَ نَحْرُهُ لِلْبُدْنِ تَقَرُّباً إِلَى اللَّهِ وَ خَالِصاً لَهُ. انتهى.
Muhammad Bin Ka’ab said, ‘Some people were praying to other than Allah-azwj and they were sacrificing for other than Allah-azwj, so Allah-azwj the Exalted Commanded His-azwj Prophet-saww that his-saww Salat and his-saww sacrifice of the sacrificial animal should be for drawing near to Allah-azwj and purely for Him-azwj’ – end’’.
و أقول يدل هذه التفاسير على كون النحر مشروعا في البدن بل عدم جواز غيره فيها.
And I (Majlisi) am saying, ‘These interpretations evidence upon the sacrificial animal is legalised regarding the sacrificial animal, but there is no allowance of someone else regarding it.
و لنرجع إلى تفاصيل الأحكام المستنبطة من تلك الآيات الأول تدل بعمومها على حل كل ما ذكر اسم الله عليها إلا ما أخرجه الدليل و قد مر الكلام فيه.
And let us return to the details of the rulings extracted from these Verses. The first, it generally indicates upon the Permissibility of all what the Name of Allah-azwj has been mentioned upon, except what the evidence brings out, and the speech has already passed with it.
الثاني استدل بها على وجوب التسمية عند الذبح بل عند الاصطياد أيضا مطلقا إلا ما أخرجه الدليل من السمك و الجراد و لعل مرادهم بالوجوب الوجوب الشرطي بمعنى اشتراطها في حل الذبيحة و لذا عبر الأكثر بالاشتراط
The second, it can be evidenced with it upon the obligation of the naming (of Allah-azwj) during the slaughter, but during the hunting as well, is absolutely, except what the evidence brings out, from the fish, and the locust, and perhaps their intends with the obligation it is the conditional obligation in the meaning its conditionality in Permissible of the slaughter, and for this (reason), the expression is mostly with the conditions.
و أما الوجوب بالمعنى المصطلح فيشكل إثباته إلا بأن يتمسك بأن ترك التسمية إسراف و إتلاف للمال بغير الجهة الشرعية
And as for the obligation in the meaning of the term, its proof is formed except by holding that leaving the naming (of Allah-azwj is extravagance and waste of money without the legitimate authority.
و أما الاشتراط فلا خلاف فيه من بين الأصحاب فلو أخل بها عمدا لم يحل قطعا و ظاهر الآية عدم الحل مع تركها نسيانا أيضا لكن الأصحاب خصوها بالعمد للأخبار الكثيرة الدالة على الحل مع النسيان و في بعضها إن كان ناسيا فليسم حين يذكر و يقول بسم الله على أوله و آخره و حمل على الاستحباب إذ لا قائل ظاهرا بالوجوب
And as for the conditions, there is no differing regarding it between the companions. If he had violated it deliberately, it is not Permissible to cut it, and the apparent of the Verse non-permissibility with neglecting it forgetfully as well, but the companions have particularised it with the deliberation, and many Ahadeeth evidence upon the Permissibility with the forgetfulness, and in one of these, if he had forgotten, then let him name when he does remember and he should be saying, ‘In the Name of Allah-azwj)’, in its beginning and its end, and it is carried upon the recommendation when there is no speaker apparently with the obligation.
و في الجاهل وجهان و ظاهر الأصحاب التحريم و لعله أقرب لعموم الآية و الأقوى الاكتفاء بها و إن لم يعتقد وجوبها لعموم الآية خلافا للعلامة ره في المختلف
And regarding the ignorant one, there are two aspects, and the apparent are the companions of (the view of) the Prohibition, and perhaps it is closest to the generality of the Verse, and the strongest is to be sufficing with it, and if he does not believe in its obligation for the generality of the Verse – (the book) ‘Khalafa’ of the Allama in regarding the difference’.
قال في الدروس لو تركها عمدا فهو ميتة إذا كان معتقدا لوجوبها و في غير المعتقد نظر و ظاهر الأصحاب التحريم و لكنه يشكل بحكمهم بحل ذبيحة المخالف على الإطلاق ما لم يكن ناصبيا و لا ريب أن بعضهم لا يعتقد وجوبها و يحلل الذبيحة و إن تركها عمدا انتهى.
He said in ‘Al-Durous’, ‘If he neglects it deliberately, so it is (classified as) dead, when he was a believer in its obligation, and regarding the non-believer (in it being obligatory), there is consideration. And the apparent of the companions is it being Prohibited, but there is problem with their rulings with Permissibility of the slaughter is opposite upon the absoluteness for as long as he does not happen to be a Nasibi (Hostile one), and there is no doubt that some of them do not believe in it being obligatory and Permissibility of the sacrifice, and even if he were to neglect it deliberately’ – end.
و قال في الروضة يمكن دفعه بأن حكمهم بحل ذبيحته من حيث هو مخالف و ذلك لا ينافي تحريمها من حيث الإخلال بشرط آخر نعم يمكن أن يقال بحلها منه عند اشتباه الحال عملا بأصالة الصحة و إطلاق الأدلة و ترجيحا للظاهر من حيث رجحانها عند من لا يوجبها و عدم اشتراط اعتقاده الوجوب بل المعتبر فعلها و إنما يحكم بالتحريم مع العلم بعدم تسميته و هذا حسن و مثله القول في الاستقبال.
And he said in ‘Al-Rawza’, ‘It is possible to defend it by (saying), their ruling of Permissibility of its slaughter from whereby it is contradictory, and that is they are not negating its Prohibition from whereby another condition contradicts. Yes, it is possible that it be said, that its Permissibility is from it during doubt of the situation pursuant to the correctness and absolute evidence, and its outweighing is for the apparent from whereby it outweighs in the view of the one who does not consider it obligatory, and not conditional to the belief in the obligation, but considering that it is his deed, and rather the ruling with the Prohibition is with the knowledge with not having named, and this is good, and similar to it is the words regarding the receiving.
الثالث تدل الآية على الاكتفاء بمطلق ذكر اسمه تعالى عند الذبح أو النحر أو إرسال الكلب أو السهم و نحوه فيكفي التكبير أو التسبيح أو التحميد أو التهليل و أشباهها كما صرح به الأكثر و لو اقتصر على لفظة الله
The third – the Verse evidence’s upon the sufficing with absolutely mentioned the Name of the Exalted during the slaughter, or releasing the dog, or the arrow, and approximate to it, so the exclamation of Takbeer, or the Glorification, or the Praise, or the extollations of the Oneness and their like should suffice, like what most have been explicit with, and even if he is brief upon the wording of Allah-azwj.
ففي الاكتفاء به قولان من صدق ذكر اسم الله عليه و من دعوى أن العرف يقتضي كون المراد ذكر الله بصفة كمال و ثناء
In the sufficing with it, there are two words. One who is sincere of mentioning the Name of Allah-azwj upon it, and the one who claims that the custom required the intent being mentioning Allah-azwj with Perfect description and Praise.
و كذا الخلاف لو قال اللهم ارحمني و اغفر لي و قالوا لو قال بسم الله و محمد بالجر لم يجز لأنه شرك
Like that is (in the book) ‘Al Khalaf’, ‘If he were to say, ‘O Allah-azwj! Have Mercy on me, and Forgive (my sins) for me’. And they said, ‘If he said, ‘In the Name of Allah-azwj and Muhammad-saww with the loudness, it would not be allowed because it is Shirk’.
و كذا لو قال و محمد رسول الله و لو رفع فيهما لم يضر لصدق التسمية بالأولى تامة و عطف الشهادة للرسول ص زيادة خير غير منافية بخلاف ما لو قصد التشريك
And like that, if he said, ‘And Muhammad-saww is Rasool-saww of Allah-saww’, and if he were to raise (his voice) regarding them both, it would not harm due to the sincerity of the naming with the foremost is complete, and the testimony for the Rasool-Allah-saww as an addition is good, without negation with the opposition for as long as he aims for the Shirk.
و لو قال اللهم صل على محمد و آله فالأقوى الإجزاء
And if he had said, ‘O Allah-azwj! Send Salawaat upon Muhammad-saww and his-saww Progeny‑asws. It is strongest of the parts.
و هل يشترط التسمية بالعربية يحتمله لظاهر قوله اسم الله و عدمه لأن المراد من الله هنا الذات المقدسة فيجزي ذكر غيره من أسمائه و هو متحقق بأي لغة اتفقت
And is the naming conditional with being in Arabic? Is it possible for for him to say the Name of Allah-azwj or not? Because the intent from Allah-azwj over here is the Holy Self, so it is allowed mentioning something else from His-azwj Names, and it is a reality in whichever languate you are concordant (with).
و على ذلك يتحرج ما لو قال بسم الرحمن و غيره من أسمائه المختصة أو الغالبة غير لفظ الله.
And based upon that, he would hesitate for as long as he says, ‘In the Name of the Beneficent’, and something else from His-azwj Names, the ones specified or the predominant other than the word ‘Allah-azwj’.
الرابع ذكر الأصحاب أنه يستحب في ذبح الغنم أن يربط يداه و رجل واحد و يطلق الأخرى و يمسك صوفه أو شعره حتى يبرد
The fourth, the companions mentioned that it is recommended during slaughtering the sheep that one of its forelegs be tied and one leg, and the other left free, and it be held by its wool or its hair until it cools.
و في البقر أن يعقل يداه و رجلاه و يطلق ذنبه و في الإبل أن تربط خفا يديه معا إلى إبطيه و تطلق رجلاه و تنحر قائمة أو تعقل يده اليسرى من الخف إلى الركبة و يوقفها على اليمنى و يمكن أن يفهم من الآية الكريمة استحباب كون البدن قائمة عند النحر لقوله تعالى صَوافَ
And regarding the cow, its forelegs and its hind legs be ties and its tail be left free. And regarding the camel, its forelegs be tied lightly together up to its armpits, and its legs be left free, and it would be sacrificed standing, or its left foreleg be tie with the lightness up to its knee, and it would be stood upon the right, and it is possible that it is understood from the Honourable Verse the recommendation of the body being standing during the sacrificing due to the Word of the Exalted: in rows. [22:36].
قال البيضاوي قائمات قد صففن أيديهن و أرجلهن و قرئ صوافن من صفن الفرس إذا أقام على ثلاث و طرف سنبك الرابعة لأن البدنة تعقل إحدى يديها فتقوم على ثلاث.
Al Bayzawi said, ‘Standing having rowed its forelegs and its hindlegs’. And Safwan read, ‘From lining of the horse when it stands upon three (legs) and a side of the snout as the fourth, because the animal lifts one of its forelegs and it stand upon three.
و قال الطبرسي ره قرأ ابن مسعود و ابن عباس و ابن عمر و أبو جعفر الباقر و قتادة و عطا و الضحاك صوافن بالنون و قرأ الحسن و شقيق و أبو موسى الأشعري و سليمان التيمي صوافي و قال فأما صوافن فمثل الصَّافِناتُ و هي الجياد من الخيل إلا أنه استعمل هاهنا في الإبل و الصافن الرافع إحدى رجليه متعمدا على سنبكها و الصوافي الخوالص لوجه الله انتهى.
Al-Tabarsee said, ‘Ibn Masoud and Ibn Abbas and Ibn Umar and Abu Ja’far Al Baqir-asws, and Qatadah, and Ata’a, and Al Zahak read (the word) ‘Safwan’ with the (letter) ‘Noun’. And Al-Hassan, and Shaqeeq, and Abu Musa Al Ashari, and Suleyman Al-Taymi read it as ‘Sawafy’, and he said, ‘As for (the word) ‘Sawafin’ it is like ‘Al-Safinaat’, and it is the stallions form the horses except that it is utilised over here regarding the camel, and ‘Al Safin’ is the raining one of its hindlegs deliberately upon its hoof, and ‘Al Sawafy’ is the purely for the Face of Allah‑azwj’ – end.
و أقول فعلى هذا القراءة المروية عن الباقر ع و غيره يدل على استحباب قيامها و عقل إحدى يديها بل على نحرها على القراءتين و أن ذبحها قائمة غير جائز جدا
And I (Majlisi) am saying, ‘Based upon this recitation, the reported from Al-Baqir-asws and others indicates upon the recommendation of its standing, and tying one of its forelegs, but upon it sacrifice is based upon the two recitation, and that its being slaughtered standing is not allowed is very (difficult).
و أما الأخبار الواردة في ذلك فَقَدْ رُوِيَ بِسَنَدٍ فِيهِ جَهَالَةٌ عَنْ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الذَّبْحِ فَقَالَ إِذَا ذَبَحْتَ فَأَرْسِلْ وَ لَا تَكْتِفْ وَ لَا تَقْلِبِ السِّكِّينَ لِتُدْخِلَهَا مِنْ تَحْتِ الْحُلْقُومِ وَ تَقْطَعَهُ إِلَى فَوْقُ
And as for the Ahadeeth reported regarding that, it has been reported by a chain having unknowns in it, from Humran,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the slaughter. He-asws said: ‘When you slaughter, then send, and do not refrain nor turn over the knife in order to insert it from beneath the throat and cut it to above.
وَ الْإِرْسَالُ لِلطَّيْرِ خَاصَّةً فَإِنْ تَرَدَّى فِي جُبٍّ أَوْ وَهْدَةٍ مِنَ الْأَرْضِ فَلَا تَأْكُلْهُ وَ لَا تُطْعِمْهُ فَإِنَّكَ لَا تَدْرِي التَّرَدِّي قَتَلَهُ أَوِ الذَّبْحُ
And the sending is for the birds in particular. If it falls into a well or a pit from the earth, so neither eat it nor taste it, for you don’t know whether the fall killed it or the slaughter.
وَ إِنْ كَانَ شَيْءٌ مِنَ الْغَنَمِ فَأَمْسِكْ صُوفَهُ أَوْ شَعْرَهُ وَ لَا تُمْسِكْ يَداً وَ لَا رِجْلًا
And if there was anything from the sheep, then withhold its wool or its hair and neither withhold a foreleg or foreleg.
وَ أَمَّا الْبَقَرَةُ فَاعْقِلْهَا وَ أَطْلِقِ الذَّنَبَ وَ أَمَّا الْبَعِيرُ فَشُدَّ أَخْفَافَهُ إِلَى آبَاطِهِ وَ أَطْلِقْ رِجْلَيْهِ وَ إِنْ أَفْلَتَكَ شَيْءٌ مِنَ الطَّيْرِ وَ أَنْتَ تُرِيدُ ذَبْحَهُ أَوْ نَدَّ عَلَيْكَ فَارْمِ بِسَهْمِكَ فَإِذَا هُوَ سَقَطَ فَذَكِّهِ بِمَنْزِلَةِ الصَّيْدِ.
And as for the cow, so tie it and keep the tail free. And as for the camel, tie its lower leg up to its armpits and kept its legs free. And if something from the birds escapes you and you wanted to slaughter it, or flees upon you, then shoot with your arrow. When it falls, so its purification is at the status of the hunted prey.
و قال في المسالك المراد بشد أخفافه إلى آباطه أن يجمع يديه و يربطهما فيها بين الخف و الركبة و بهذا صرح في رواية أبي الصباح و في رواية أبي خديجة أنه يعقل يدها اليسرى خاصة و ليس المراد في الأول أنه يعقل خفي يديه معا إلى إباطه لأنه لا يستطيع القيام حينئذ و المستحب في الإبل أن تكون قائمة و المراد في الغنم بقوله و لا تمسك يدا و لا رجلا أنه يربط يديه و إحدى رجليه من غير أن يمسكها بيده انتهى.
And he said in ‘Al-Maslak’, ‘The intent with tying its hoover up to its armpits it to gather its forelegs and tie them during it between the hoof and the knee; and with this is explicit in report of Abu Al Sabah, and in a report of Abu Khadeeja, it is tied in its left foreleg in particular, and it isn’t the intend regarding the first it is to tie lightly its forelegs along with up to its armpits, because it would not be able to stand at that time, and the recommended regarding the camel is that it would be standing; and the intent regarding the sheep is by his word, ‘And neither withholds a foreleg nor a hindleg. It is to tie its foreleg and one of its hindleg from without withholding it by its foreleg’ – end.
و أقول لم أر في الأخبار شد رجلي الغنم و إحدى يديه لكن ذكره الأصحاب فإن كان له مستند كما هو الظاهر يمكن حمل هذا الخبر على عدم إمساك اليد و الرجل بعد الذبح و إنما يمسك صوفه أو شعره لئلا يتردى في بئر أو غيرها.
And I (Majlisi) am saying, ‘I did not see in the Ahadeeth tying two legs of the sheep and one of its forelegs, but the companions mentioned it. So, if there was a document like what is apparent, it is possible to carry this Hadeeth upon non-permissibility of withholding the foreleg and the hind leg after the slaughter, and rather withholding its wool or its hair lest it falls into a well or somewhere else.
وَ رَوَى الْكُلَيْنِيُّ فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِ اللَّهِ عَزَّ وَ جَلَ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْها صَوافَ قَالَ ذَلِكَ حِينَ تَصُفُّ لِلنَّحْرِ تَرْبِطُ يَدَيْهَا مَا بَيْنَ الْخُفِّ إِلَى الرُّكْبَةِ وَ وُجُوبُ جُنُوبِهَا إِذَا وَقَعَتْ عَلَى الْأَرْضِ.
And it is reported by Al-Kulayni in ‘Al-Saheeh’ from Abu Abdullah-asws regarding Words of Allah‑azwj Mighty and Majestic: therefore mention the Name of Allah over them in rows. [22:36]. He-asws said: ‘That is when these are lined up for the sacrifice, it’s forelegs tied in what is between the hoof to the knee and obligation of its side, when it falls upon the earth’’.
وَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع كَيْفَ تُنْحَرُ الْبَدَنَةُ فَقَالَ تُنْحَرُ وَ هِيَ قَائِمَةٌ مِنْ قِبَلِ الْيَمِينِ.
And from Abu Al-Sabbah Al-Kinany who said, ‘I asked Abu Abdullah-asws, ‘How is the sacrificial animal to be slaughtered?’ He-asws said: ‘You should slaughter while it is standing, from the direction of the right’’.
وَ عَنْ أَبِي خَدِيجَةَ قَالَ: رَأَيْتُ أَبَا عَبْدِ اللَّهِ وَ هُوَ يَنْحَرُ بَدَنَتَهُ مَعْقُولَةً يَدُهَا الْيُسْرَى ثُمَّ يَقُومُ مِنْ جَانِبِ يَدِهَا الْيُمْنَى وَ يَقُولُ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ اللَّهُمَّ هَذَا مِنْكَ وَ لَكَ اللَّهُمَّ تَقَبَّلْهُ مِنِّي ثُمَّ يَطْعُنُ فِي لَبَّتِهَا ثُمَّ يُخْرِجُ السِّكِّينَ بِيَدِهِ فَإِذَا وَجَبَتْ قَطَعَ مَوْضِعَ الذَّبْحِ بِيَدِهِ.
And from Abu Khadeeja who said, ‘I saw Abu Abdullah-asws while he-asws was sacrificing his-asws sacrificial animal, having tied up its left foreleg. Then he-asws stood upon a side of its right foreleg and said: ‘In the Name of Allah-azwj, and Allah-azwj is the Greatest! O Allah-azwj! This is from You-azwj and for You-azwj. O Allah-azwj! Accept it from me-asws!’ Then he-asws stabbed it in its upper chest, then extracted the knife by his-asws hand. Thus, it obligates cutting the place of the slaughter with his hand’’.
الخامس ظاهر قوله تعالى فَإِذا وَجَبَتْ جُنُوبُها فَكُلُوا مِنْها الاكتفاء في حلها بسقوطها على الأرض و لا يجب الصبر إلى أن يبرد أو تزول حياتها بالكلية و إن أوله الأصحاب بالموت و لم أر من استدل به على ذلك فإنما ذكروه تأويلا لا يصار إليه إلا بدليل.
The fifth, the apparent of Words of the Exalted: So, when they fall down on their sides, then eat from these [22:36] – The sufficing regarding its state is with its falling upon the ground, and it does not oblige the patience until it cools, or its whole life is gone, and the companions were first with the death, and I have not seen one who could evidence with it upon that. But rather they mentioned an interpretation cannot be come to except by evidence.
قال في المسالك سلخ الذبيحة قبل بردها أو قطع شيء منها فيه قولان أحدهما التحريم ذهب إليه الشيخ في النهاية بل ذهب إلى تحريم الأكل أيضا و تبعه ابن البراج
He said in ‘Al Maslak’, ‘Skinning the slaughtered animal before it cools, or cutting off something from it. There are two words regarding it. One of these is the Prohibition. Then Sheykh went to it in ‘Al Nihaya’, but he went to Prohibition of the eating as well, and Ibn Al Baraj followed him.
و ابن حمزة استنادا إلى رِوَايَةِ مُحَمَّدِ بْنِ يَحْيَى رَفَعَهُ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ع الشَّاةُ إِذَا ذُبِحَتْ وَ سُلِخَتْ أَوْ سُلِخَ شَيْءٌ مِنْهَا قَبْلَ أَنْ تَمُوتَ فَلَيْسَ يَحِلُّ أَكْلُهَا.
And Ibn Hamza attributed to a report of Muhammad Bin Yahya, raising it, said, ‘Abu Al-Hassan Al-Reza-asws said: ‘The sheep, when it is slaughtered and skinned, or something from it is stripped before it dies, it is not Permissible to eat it’’.
و الأقوى الكراهة و هو قول الأكثر للأصل و ضعف الرواية بالإرسال فلا يصلح دليلا على التحريم بل الكراهة للتسامح في دليلها و ذهب الشهيد رحمه الله إلى تحريم الفعل دون الذبيحة أما الأول فلتعذيب الحيوان المنهي عنه و أما الثاني فلعموم قوله تعالى فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ انتهى.
And the strongest is the abhorrence, and it is the word of most for the original, and the weakness of the report with the sending. So, it is not correct to indicate upon the Prohibition, but the abhorrence is in its evidence; and the martyr, may Allah-azwj have Mercy on him, went to the Prohibition of the deed besides the slaughter. As for the first, the torturing the animal is forbidden from it; and as for the second, it is generality of Words of the Exalted: So eat from whatever Allah’s Name is mentioned upon if you were believers in His Signs [6:118] – end.
و قال في المختلف عد أبو الصلاح في المحرمات ما قطع من الحيوان قبل الذكاة و بعدها قبل أن يجب جنوبها و يبرد بالموت و جعله ميتة و الذي ذكره في المقطوع قبل الذكاة جيد أما المقطوع بعدها فهو في موضع المنع لنا أنه امتثل الأمر بالتذكية و قد وجدت احتج بقوله فَإِذا وَجَبَتْ جُنُوبُها و الجواب أنه مفهوم خرج مخرج الأغلب فلا يكون حجة انتهى.
And he said in ‘Al-Mukhtalaf’, ‘Abu Al-Salah counted among the Prohibition of what is cut out from the animal before the purification, and after it before it falls to its side and cools down due to the death, and made to be dead; and that which is mentioned regarding the cut out before the purification is good. As for the cut out after it, it is in the place of the forbidden for it to replicate the matter with the purification; and I have found the argument by His-azwj Words: So, when they fall down on their sides, [22:36]. And the answer is that the concept which came out of the majority, it cannot be an argument’ – end.
و أقول قيد البرد في غاية الغرابة فإن نهاية ما يعتبر فيه زوال الحياة و الحرارة تبقى بعده غالبا بزمان و لذا لم يكتفوا في وجوب الغسل بالمس بالموت بل اعتبروا البرد بعده و اعتباره في حكم خاص لا يستلزم اعتباره في جميع الأحكام.
And I (Majlisi) A restriction of the cooling is in the peak of strangeness, for what is considered in it is decline of the life and the heat remains after it for a long time, and for that, for that (reason) they are not sufficing in obligation of the washing with touching at the death, but they considered the coolness after it, and its consideration in a ruling in particular, its considering is not necessitate in entirety of the rulings.
السادس قوله تعالى إِلَّا ما ذَكَّيْتُمْ يدل على أن ما أكل السبع أو الأعم منه و مما تقدم إذا أدركت تذكيته حل و اختلف الأصحاب في وقت أدرك الذكاة
The sixth are Words of the Exalted: except what you have purified; [5:3] evidence upon that whatever the wild animals eat, or the generality from it, and from what precedes when its purification is realised, is Permissible, and the companions had differed during the time of realising the purification.
قال في المسالك اختلف الأصحاب فيما به تدرك الذكاة من الحركة و خروج الدم بعد الذبح و النحر فاعتبر المفيد و ابن الجنيد في حلها الأمرين معا الحركة و خروج الدم و اكتفى الأكثر و منهم الشيخ و ابن إدريس و المحقق و أكثر المتأخرين بأحد الأمرين و منهم من اعتبر الحركة وحدها و منشأ الاختلاف الاكتفاء في بعض الروايات بالحركة و في بعضها بخروج الدم انتهى.
He said in ‘Al Maslak’, ‘The companions differed regarding what the purification is realised with, from the movement and emergence of the blood after the slaughter, and the sacrifice. Al-Mufeed, and Ibn Al-Juneyd considered regarding its state, both the two matters together – the movement and emergence of blood, and most of them sufficed, and from them is the Sheykh, and Ibn Idrees, and the researcher, and most of the latter ones sufficed with one of the two matters; and from them is one who considered the movement alone, and source of the differing is the sufficing in one of the reports with the movement, and in one of them, with emergence of the blood’ – end.
و أقول كان الاكتفاء بأحدهما أظهر و إن كانت الحركة أقوى سندا ثم الظاهر من كلام الأصحاب أن المعتبر الحركة بعد التذكية و في أكثر الأخبار إجمال و صريح بعضها أن العبرة بها قبل التذكية و كان الأحوط اعتبار البعد.
And I (Majlisi) am saying, ‘The sufficing with one of the two is more apparent, and even though the movement is of stronger attribution. Then, the apparent from the speech of the companions is that the consideration after the purification; and in most of the Ahadeeth is more beautiful and explicit. One of these is that the consideration with it is before the purifying, and the more inclusive consideration is the afterwards.
و قال المحقق الأردبيلي رحمه الله الظاهر أن كون الحركة أو الدم أو كليهما على الخلاف علامة للحل إنما هو في المشتبه لأنه إن علم حياته قبل الذبح فذبح و لم يوجد أحدهما
And the researcher Adebeyli, may Allah-azwj have Mercy on him, said, ‘The apparent is that the happening of the movement, or the blood, or both of these, based upon ‘Al Khalaf’ of the Allamah, for the Permissibility. But rather, it is the doubtful because its life is known before the slaughter, so he slaughters and did not find one of the two.
فالظاهر الحل لأنه قد علم حياته و ذبحه على الوجه المقرر فأزال روحه به فيحل فتأمل فإن بعض الأخبار الصحيحة تدل على اعتبار الدم بعد إبانة الرأس من غير المشتبه و لعل ذلك أيضا للاشتباه الحاصل بعده بأن الإزالة بقطع الأعضاء الأربعة أو غيره فلا يخرج عن الاشتباه فتأمل انتهى.
The apparent is the Permissibility, because its life was known and its slaughter, based upon the aspect of the acknowledgement, the decline of it soul by it, so it is Permissibility. Some of the correct Ahadeeth evidence upon the consideration of the blood after cutting off the head, from without doubt, and perhaps that as well is for the doubt resulting after it, by the decline with cutting the four limbs, or something else, so it does not exit from the doubt, so ponder!’ – end.
و أما استقرار الحياة التي اعتبرها جماعة من الأصحاب و أومأنا إليه سابقا فالأخبار خالية عنه.
And as for the stability of the life which a group of the companions considered, and we indicated to it previously, but the Ahadeeth are vacant from it.
و قال في الدروس المشرف على الموت كالنطيحة و المتردية و أكيل السبع و ما ذبح من قفاه اعتبر في حله استقرار الحياة فلو علم بموته قطعا في الحال حرم عند الجماعة و لو علم بقاء الحياة فهو حلال و لو اشتبه اعتبر بالحركة و خروج الدم
And he said in ‘Al-Durous’ – The one overlooking upon the death is like the garrotted, and the fallen, and eaten by the wild animals, and what is slaughtered from its back, consider in its stable state. If its death is known, cutting it in the state is Prohibited in the view of the group; and if remaining of the life is known, it is Permissible; and if there is doubt, consider with the movement and emergence of the blood’.
قال و ظاهر الأخبار و القدماء أن خروج الدم و الحركة أو أحدهما كاف و لو لم يكن فيه حياة مستقرة و في الآية إيماء إليه من قوله تعالى حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ إلى قوله إِلَّا ما ذَكَّيْتُمْ ثم قال و نقل عن الشيخ يحيى أن استقرار الحياة ليس من المذهب و نعم ما قال انتهى.
He said, ‘And the apparent of the Ahadeeth and the ancient ones it that the emergence of the blood and the movement, or one of the two, suffices, and even if there happens to be life in it, stable. And in the Verse there is an indication from Words of the Exalted: Prohibited unto you is the dead, – up to His-azwj Words – except what you have purified; [5:3]’. Then he said, ‘And it is transmitted from the Sheykh Yahya, ‘The stability of the life isn’t from the doctrine, and good is what he said’ – end.
و أقول نعم ما قالا رضي الله عنهما فإن الظاهر أن هذا مأخوذ من المخالفين و ليس في أخبارنا منه عين و لا أثر و تفصيل القول في ذلك أن اعتبار استقرار الحياة مذهب الشيخ و تبعه الفاضلان و فسره بعضهم بأن مثله يعيش اليوم أو الأيام و قيل نصف يوم و هذا مما لم يدل عليه دليل و لا هو معروف بين القدماء
And I (Majlisi) am saying, ‘Good is what they both said, may Allah-azwj be Pleased with them, for the apparent is that this is taken from the adversaries and it isn’t if our Ahadeeth, neither any eyes, nor a trace, and the detail of the word in that is to consider the stability of life, is a doctrine of the Sheykh, and the meritorious ones followed him, and one of them interpreted it with similar to it, living for the day or days. And it is said, half a day; and this is from what no evidence has indicated upon, nor is it well known between the ancient ones.
و أما إذ علم أنه ميت بالفعل و أن حركته حركة المذبوح كحركة الشاة بعد إخراج حشوها ففي وقوع التذكية عليه إشكال و إن كان ظاهر الأدلة وقوعها أيضا
And as for when it is known that it has died due to the deed, and that its movement is movement of the slaughtered, like movement of the sheep after the extraction of its stuffing, there is a problem upon the occurrence of the purification upon it, and even if it was apparent, the evidence of its occurrence as well.
قال المحقق الأردبيلي بعد إيراد ما في الدروس و لا يخفى الإجمال و الإغلاق في هذه المسألة و الذي معلوم أنه إذا صار الحيوان الذي يجري فيه الذبح بحيث علم أو ظن على الظاهر موته أي أنه ميت بالفعل و أن حركته حركة المذبوح مثل حركة الشاة بعد إخراج حشوها و ذبحها و قطع أعضائها
The researcher Ardebeyli said after referring to what is in ‘Al Durous’. ‘And the summation and the closure are not hidden in this issue, and what which is know is that when the animal which the slaughter flows in it becomes whereby it is known, or thought upon the apparent of its death due to the deed, and that its movement is movement of the slaughtered like movement of the sheep after extractions of its stuffing, and slaughtering it, and cutting off its limbs.
و الطير كذلك فهو ميتة لا ينعقد الذبح و إن علم عدمه فهو حي يقبل التذكية و يصير بها طاهرا و يجري فيه أحكام المذبوح و الظاهر أنه كذلك و إن علم أنه يموت في الحال و الساعة لعموم الأدلة التي تقتضي ذبح ذي الحياة فإنه حي مقتول و مذبوح بالذبح الشرعي و لا يؤثر في ذلك أنه لو لم يذبح لمات سريعا أو بعد ساعة
And the bird is like that, so it is dead, and the slaughter is not held; and if its forbiddance is known, it is alive, the purification would be accepted, and it would become clean due to it, and the ruling of the slaughtered would flow regarding it; and the apparent is that it is like that. And if it is known that it is dead in the state and the known time, the evidence which requires slaughter is with the life, so it is alive, kill and slaughtered by the legal slaughter, and it is not preferred in that if it had not been slaughtered, it would have died quickly after a time.
فما في الدروس فلو علم موته إلخ محل تأمل فإنه يفهم منه أن المدار على قلة الزمان و كثرته فتأمل و بالجملة فينبغي أن يكون المدار على الحياة و عدمها لا طول زمانها و عدمه لما مر فافهم
So, what is in ‘Al-Durous’, ‘If its death is known’, etc., it is a place to ponder, for it is understood from it that the rotation is based upon scarcity of the time and its abundance; and in summary, it is befitting that the rotation would be based upon the life and is non-existence, not the length of the time and its non-existence, due to what has passed, so understand.
و أما إذا اشتبه حاله و لم يعلم موته بالفعل و لا حياته و أن حركته حركة المذبوح أو حركة ذي الحياة فيمكن الحكم بالحل للاستصحاب و التحريم للقاعدة السالفة ثم أجرى رحمه الله فيه اعتبار الحركة أو الدم كما ذكرنا.
And as for what resembles its state and its death is not known due to the deed, nor its life, and that its movement is movement of the slaughtered, or movement of the one with the life, it is possible the ruling would be with the Permissibility of the recommendation and the Prohibition for the previous law’. Then he, may Allah-azwj have Mercy on him, discussed the movement or the blood like what we have mentioned.
و أقول ما ذكره قدس سره من حركة المذبوح إن أراد بها حركة التقلص التي تكون في اللحم المسلوخ و نحوه فلا شبهة في أنه لا عبرة بها و أنه قد زالت عنه الحياة فلا تقع تذكية
And I (Majlisi) am saying, ‘When he, Holy be his soul, mentioned of the movement of the slaughtered that he intended by it is movement of the contraction which happens to be in the stripped meat and approximate to it. There is no doubt in there being no consideration with it, and the life has declined from it, so purification has not occurred.
و إن أراد بها الحركة التي تكون بعد فري الأوداج و شبهه و تسمى في العرف حركة المذبوح فعدم قبول التذكية أول الكلام لأنه لا شك أنه لم يفارقه الروح بعد كمن كان في النزع و بلغت روحه حلقومه فإنه لا يحكم عليه حينئذ بالموت
And if he intended by it the movement which happens after cutting the limbs and resembling it and naming during the known movement is movement of the slaughtered. It is unacceptability of the purification. The first speech is because there is no doubt that its soul had separated afterwards, is like the one who is in the pangs of death, and its souls has reached its throat, so there is no ruling upon it at that time with the death.
و إن علم أنه لا يعيش ساعة بل عشرها و لذا اختلفوا فيما إذا ذبح الإبل ثم نحره بعد الذبح أو نحر الغنم أو البقر ثم ذبح بعده هل يحل أم لا فذهب الشيخ في النهاية و جماعة إلى الحل لتحقق التذكية مع بقاء الحياة عندها فهو داخل تحت قوله تعالى إِلَّا ما ذَكَّيْتُمْ و سائر العمومات
And if it is known that it does not live for an hour, but a tenth of it, and for that (reason) they differed regarding what when the camel is slaughtered, then is sacrificed after the slaughter, or sacrifice of the sheep, or the cow, then it is slaughtered after it, is it Permissible or not. The Sheykh in ‘Al Nihaya’ and a group went to the Permissibility of the reality of the purification along with remaining of the life during it. It is included under Words of the Exalted: except what you have purified; [5:3], and rest of the generalities.
و من اعتبر استقرار الحياة حكم بالحرمة و الظاهر أن مراده الثاني حيث قال رحمه الله في ذيل هذه المسألة بعد ما نقل وجوه الحل فتأمل لأن الحكم بالحل و الدم بعد قطع الأعضاء المهلك مشكل فإنه بعد ذلك في حكم الميت
And one who considers the stability of life ruled with the Prohibition; and the apparent is that its intent is the second whereby he, may Allah-azwj have Mercy on him, said in a footnote of this issue after having transmitted aspects of the Permissibility, ‘Ponder, before the ruling with the Permissibility and the blood after cutting off the limbs of the dead is problematic, for it is after that in the ruling of the dead.
و الاعتبار بتلك الحركة و الدم مشكل فإن مثلهما لا يدل على الحياة الموجبة للحل فلا ينبغي جعلها دليلا و التحقيق ما أشرنا إليه انتهى.
And the consideration of that movement and the blood is problematic, for their like cannot evidence upon the life to obligate the Permissibility. Therefore, it is not befitting to make it an evidence, and the research is what we are indicating to’ – end.
السابع المشهور بين الأصحاب أنه يعتبر في الذبح قطع أربعة أعضاء من الحلق الحلقوم و هو مجرى النفس دخولا و خروجا و المريء كأمير بالهمز و هو مجرى الطعام و الشراب و الودجان و هما عرقان في صفحتي العنق يحيطان بالحلقوم
The seventh, the well-known between the companions is that it is considered regarding the slaughter, cutting four limbs from the throat. The throat, and it is a flow of the breathing entering and exiting, and the oesophagus is like the commander of the digestion, and it is a flow of the food and the drink, and the jugulars, these are two veins in the two sides of the neck, surrounding the throat.
و اقتصر ابن الجنيد على قطع الحلقوم لِصَحِيحَةِ زَيْدٍ الشَّحَّامِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ لَمْ يَكُنْ بِحَضْرَتِهِ سِكِّينٌ أَ فَيَذْبَحُ بِقَصَبَةٍ فَقَالَ اذْبَحْ بِالْحَجَرِ وَ الْعَظْمِ وَ الْقَصَبَةِ وَ الْعُودِ إِذَا لَمْ تُصِبِ الْحَدِيدَ إِذَا قَطَعَ الْحُلْقُومَ وَ خَرَجَ الدَّمُ فَلَا بَأْسَ.
And Ibn Al-Juneyd shortened upon the cutting of the throat due to the correct (Hadeeth) from Zayd Al Shaham. He said, ‘I asked Abu Abdullah-asws about a man who did not happen to have a knife in his presence, ‘Can he slaughter with a stick?’ He-asws said: ‘He can slaughter with the stone, and the bone, and the stick, and the wood when he cannot obtain the iron, when he does cut the throat and the blood comes out, so there is no problem’’.
و استدل للمشهور بِصَحِيحَةِ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا إِبْرَاهِيمَ ع عَنِ الْمَرْوَةِ وَ الْقَصَبَةِ وَ الْعُودِ أَ يُذْبَحُ بِهِنَّ إِذَا لَمْ يَجِدُوا سِكِّيناً قَالَ إِذَا فَرَى الْأَوْدَاجَ فَلَا بَأْسَ بِذَلِكَ.
And it is indicated to the well-known by a correct (Hadeeth) of Abdul Rahman Bin Hajjaj who said, ‘I asked Abu Ibrahim-asws about the flint, and the stick and the wood, ‘Can one slaughter by these when one cannot find a knife?’ He-asws said: ‘When the jugular veins are cut, there is no problem with that’’.
و يمكن الاعتراض عليه بوجوه الأول أن الأوداج و إن كان جمعا فلو سلم كونه حقيقة في الثلاث فما فوقها فإطلاقه على الاثنين أيضا مجاز شائع حتى قيل إنه حقيقة فيه و لو لم يكن هذا أولى من تغليب الودج على الحلقوم و المريء فليس أدنى منه إذ لا شك أن إطلاق الودج عليهما مجاز.
And it is possible to object upon it with aspects. The first is that the jugular veins, and even if they were together, if their being is sound, in reality regarding the three. So, whatever is above it, it is absolute upon the two as well, being a known metaphor, until it is said, ‘There is reality in it’. And if it does not happen to be this, the foremost is from preferring the jugular veins and the oesophagus, for there isn’t anything closer than it, then there is no doubt in link the jugular vein upon them as a metaphor.
قال في المسالك بعد ذكر هذا الوجه و الوجه الثاني فقد ظهر أن اعتبار قطع الأربعة لا دليل عليها إلا الشهرة و لو عمل بالروايتين لاكتفى بقطع الحلقوم وحده أو فري الأوداج بحيث يخرج منها الدم و لم يستوعبها إلا أنه لا قائل بهذا الثاني من الأصحاب نعم هو مذهب بعض العامة.
He said in ‘Al-Maslak’ after mentioning this aspect and the second aspect, ‘It is apparent that considering cutting off the four, there is no evidence upon it except the well-known, and if one were to work with the two reports, it would suffice with cutting the one jugular vein, and by cutting the jugular vein whereby the blood comes out from it, and one cannot comprehend it, except when there is no speaker from the companions with this second. Yes, it is a doctrine of one of the general Muslims.
و في المختلف قال بعد نقل الخبرين هذا أصح ما وصل إلينا في هذا الباب و لا دلالة فيه على قطع ما زاد على الحلقوم و الأوداج.
And in ‘Al-Mukhtalif’, he said after transmitting the two Ahadeeth, ‘This is most correct of what has arrived to us regarding this subject, and there is no evidence in it upon cutting what increases upon the throats and the jugular veins’.
و أراد بذلك أن قطع المريء لا دليل عليه إذ لو أراد بالأوداج ما يشمله لم يفتقر إلى إثبات أمر آخر لأن ذلك غاية ما قيل و فيه ميل إلى قول آخر و هو اعتبار قطع الحلقوم و الودجين لكن قد عرفت أن الرواية لا تدل على اعتبار قطعها رأسا و أن الأوداج بصيغة الجمع تطلق على أربعة فتخصيصها بالودجين و الحلقوم ليس بجيد و كيف قرر فالوقوف مع القول المشهور هو الأحوط انتهى.
And he intended by that, cutting of the oesophagus. There is no evidence upon it, when he had intended the jugular veins, it would not have carried him to be needy to prove another matter, because that is at the peak of what can be said. And in it there is an inclination to another word, it is consideration of cutting the throats and the two jugular veins, but I do recognise that the report does not indicate upon consideration of cutting a head, and that the jugular veins are (quoted) in the plural form based upon four. So, specifying it with the two jugular veins and the throats is not good, and how can it be accepted. The standing is with the well-known word, and it is most inclusive’ – end.
و أقول إطلاق الأوداج على الأربعة إطلاق مجازي من الفقهاء و لا حجر في المجاز فيمكن إطلاقها على الثلاثة أيضا بل هو أقرب إلى الحقيقة.
And I (Majlisi) am saying, ‘Link of the jugular veins is based upon four, a metaphorical link from the jurists, and there is no stone in the metaphor, so it is possible, and its link would be upon the three as well, but it is closer to the reality.
ثم إن هذا القول و قول ابن الجنيد و القول بالتخيير الذي ذكرنا سابقا كل ذلك أوفق لعموم الآيات من المشهور فإن قوله تعالى فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ يشملها
Then this word, and word of Ibn Al-Juneyd, and the word with the choice which we have previously mentioned, all that is compatible to the generality of the Verses, from the well-known, for the Words of the Exalted: So eat from whatever Allah’s Name is mentioned upon [6:118], includes it.
و أيضا قوله إِلَّا ما ذَكَّيْتُمْ يشملها و أيضا لأن التذكية ليس إلا الذبح أو النحر و لم يثبت كونها حقيقة شرعية في المعنى الذي ذكره القوم.
And as well are His-azwj Words: except what you have purified; [5:3] includes it, and as well, because the purification isn’t except the slaughter, or the sacrifice, and its being a legal reality is not proven in the meaning which the people have mentioned.
قال الراغب في المفردات حقيقة التذكية إخراج الحرارة الغريزية لكن خص في الشرع بإبطال الحياة على وجه دون وجه و يدل على هذا الاشتقاق قولهم في الميت خامد و هامد و في النار الهامدة ميتة و قال الذبح شق حلق الحيوانات.
Al-Raghib said in ‘Al-Mufridaat’, ‘Reality of the purification is the exiting of the instinctive heat’. But it is specified in the Lat the invalidation of the life upon an aspect besides his aspect, and there is evidence upon this derivation by their words regarding the dead, the frozen and the still, and the lifeless in the fire as dead’. And he said, ‘The slaughter is to slit the throat of the animals’.
الثامن أن إطلاق الآيات تدل على تحقق التذكية بكل آلة يتحقق بها الذبح إلا أن يقال المطلق ينصرف إلى الفرد الشائع الغالب و هو التذكية بالحديد لكن الأصحاب اتفقوا على أنه لا تتحقق التذكية إلا بالحديد مع الاختيار و لا يجزي غيره و إن كان من المعادن المنطبعة كالنحاس و الرصاص و الفضة و الذهب و غيرها.
The eight is that the link of the Verses evidence upon the reality of the purification with every tool the slaughter can be realised with, except that the absolute is said to refer to the common dominant individual, and it is purification with the iron. But the companions concurred upon that there is no real purification except with the iron along with the choice, and anything else would not suffice, and even if it was from the mine of the forged, like the brass, and the lead, and the silver, and the gold and other such.
و أما مع الاضطرار فجوزوا بكل ما فرى الأعضاء من المحددات و لو من خشب أو قصب أو حجر عد السن و الظفر و ادعوا الإجماع عليه و دلت الأخبار الكثيرة على عدم جواز التذكية بغير الحديد في حال الاختيار و جواز التذكية بما سوى السن و الظفر في حال الاضطرار
And as for what is with the desperation, they allowed with all what can separate the body parts from the legal limitations, and even if it be from the wood, or reed, or stone with a sharp edge, and the nail, and they claimed the consensus upon it, and many Ahadeeth have evidenced upon the non-permissibility of the purification without the iron in a state of choice and allowing the purification with what is besides the tooth and the nail in a state of desperation.
و أما السن و الظفر ففي جواز التذكية بهما عند الضرورة قولان أحدهما العدم ذهب إليه الشيخ في المبسوط و الخلاف و ادعى فيه إجماعنا و استدل عليه بِرِوَايَةِ رَافِعِ بْنِ خَدِيجٍ أَنَّ النَّبِيَّ ص قَالَ: مَا أَنْهَرَ الدَّمَ وَ ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ فَكُلُوا إِلَّا مَا كَانَ مِنْ سِنٍّ أَوْ ظُفُرٍ وَ سَأُحَدِّثُكُمْ عَنْ ذَلِكَ أَمَّا السِّنُّ فَعَظْمٌ مِنَ الْإِنْسَانِ وَ أَمَّا الظُّفُرُ فَمُدَى الْحَبَشَةِ.
And as for the tooth and the nail, being allowed for the purification with these two during the desperation, there are two words. One of these is that the non-permissibility. Then Sheykh went to it in ‘Al-Mabsout’ and ‘Al-Khilaf’, and he claimed in it our consensus and evidenced upon it by a report of Rafie Bin Khadeej that that Prophet-saww said: ‘Whatever spills the blood and the Name of Allah-azwj is mentioned upon it, so eat, except what had happened from a tooth, or nail, and Isaww shall narrate to you about that. As for the tooth, it is mightier than of the human being, and as for the nail, it is the extent of the Ethiopian’’.
و الثاني الجواز ذهب إليه ابن إدريس و أكثر المتأخرين للأصل و عدم ثبوت المانع فإن خبره عامي و التصريح بجوازه بالعظم في صحيحة الشحام السابقة و دلالة التعليل الوارد في هذا الخبر على عدم الجواز بالعظم فيتعارض الخبران فيقدم الصحيح منهما أو يحمل الآخر على الكراهة كذا قال في المسالك.
And the second is the allowance, Ibn Idrees and most of the latter ones, went to the origin for lack of proof of the impediment, for its Hadeeth is general and the explicit is with its allowance with the bone, in the ‘Saheeh’ of Al-Shaham, the previous, and evidence of the reasons has been referred to in this Hadeeth upon the non-allowance with the bone. So the two Ahadeeth are contradictory. So the correct from the two is brought forwards, or the latter is carried upon the abhorrence’. Like that he said in ‘Al Maslak’.
و قال و ربما فرق بين المتصلين و المنفصلين من حيث إن المنفصلين كغيرهما من الآلات بخلاف المتصلين فإن القطع بهما يخرج عن مسمى الذبح بل هو أشبه بالأكل و التقطيع و المقتضي للذكاة هو الذبح
And he said, ‘And perhaps there is a difference between the connected and the separated, from whereby the separated is like their others from the tools, different to the connect, for cutting with these two is outside from the name of ‘Slaughter’, but it resembles with the eating and the cutting, and the requirement for the purification, it is the slaughter.
و يحمل النهي في الخبر على المتصلين جمعا و الشهيد في الشرح استقرب المنع من التذكية بالسن و الظفر مطلقا للحديث المتقدم و جوزها بالعظم و غيرهما لما فيه من الجمع بين الخبرين لكن يبقى فيه منافاة التعليل لذلك.
And the Prohibition in the Hadeeth is carried upon the connected, both together. And the martyr, in the commentary, is closer to the Prohibition from the slaughtering with the tooth and the nail, absolutely for the preceding Hadeeth and its allowing with the bone and other such, due to what is in it from the gathering between the two Ahadeeth, but there remains in it an inconsistency of the reasons for that’.
و قال في الروضة و على تقدير الجواز هل يساويان غيرهما مما يفري غير الحديد أو يترتبان على غيرهما مطلقا مقتضى استدلال المجوز بالحديثين الأول.
And he said in ‘Al-Rowza’, ‘And based upon an assessment of the allowance, are they equal to other than the iron, or equal to other absolutely, required the evidence of the allowance with the first of the two Ahadeeth’.
و في الدروس استقرب الجواز مطلقا مع عدم غيرهما و هو الظاهر من تعليقه الجواز بهما هنا على الضرورة إذ لا ضرورة مع وجود غيرهما و هذا هو الأولى انتهى.
And in ‘Al-Durous’ – ‘Permissibility is absolute, with no other than them, and this is apparent from his comment that permitting them here is based on necessity, as there is no necessity with the presence of others, and this is the first’ – end.
و أقول الفرق بين المتصلين و المنفصلين كأنه مأخوذ من العامة و لم أره في كلام القوم و إن كان له وجه.
And I (Majlisi) am saying, ‘The difference between the connected and the separate, it is as if it is taken from the general Muslims, and I have not seen it in the speech of the (Shia) people, and even though there is an aspect for it’.
1- قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيِّ ع قَالَ: أَيُّمَا إِنْسِيَّةٍ تَرَدَّتْ فِي بِئْرٍ فَلَمْ يَقْدِرْ عَلَى مَنْحَرِهَا فَلْيَنْحَرْهَا مِنْ حَيْثُ يَقْدِرُ عَلَيْهَا وَ يُسَمِّي اللَّهَ عَلَيْهَا وَ تُؤْكَلُ
(The book) ‘Qurb Al Asnaad’ – From Al-Hassan Bin Zareyf, from Al Husayn Bin Ulwan,
‘From Ja’far-asws, from his-asws father-asws, from his-asws father-asws, from Ali-asws having said: ‘But rather a domesticated animal falls into a well, so he is not able upon sacrificing it, so let him sacrifice it from wherever he is able upon it, and he should name Allah-azwj upon it, and it can be eaten’.
قَالَ وَ سُئِلَ عَلِيٌّ ع عَمَّا تَرَدَّى عَلَى مَنْحَرِهِ فَيُقْطَعُ وَ يُسَمَّى عَلَيْهِ فَقَالَ لَا بَأْسَ بِهِ وَ أَمَرَ بِأَكْلِهِ.
He-asws said: ‘And Ali-asws was asked about what fall upon its slaughter, so it is cut and named upon. He-asws said: ‘There is no problem with it’, and he-asws instructed with eating it’’.[250]
2- قُرْبُ الْإِسْنَادِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَقُولُ لَا بَأْسَ بِذَبِيحَةِ الْمَرْأَةِ.
(The book) ‘Qurb Al Asnaad’ – by the preceding chain,
‘From Ja’far-asws, from his-asws father-asws: ‘Ali-asws had said: ‘There is no problem with a slaughter by a woman’’.[251]
3- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ: إِذَا اسْتَصْعَبَتْ عَلَيْكُمُ الذَّبِيحَةُ فَعَرْقِبُوهَا فَإِنْ لَمْ تَقْدِرُوا أَنْ تُعَرْقِبُوهَا فَإِنَّهُ يُحِلُّهَا مَا يُحِلُّ الْوَحْشُ.
(The book) ‘Qurb Al Asnaad’ – from Al Sindy Bin Muhammad, from Abu Al Bakhtary,
‘From Ja’far-asws, from his-asws father-asws that Ali-asws said: ‘When the slaughter is difficult upon you, watch it (be in charge of it). If you are not able to watch it (be in charge), then its Permissibility is what is Permissibility of the wild animal’’.[252]
بيان فعرقبوها أي لتمكنوا من ذبحها فإنه يحلها ظاهره الحل بصيد الكلب أيضا لكن الرواية ضعيفة و الراوي عامي.
Explanation: ‘Watch it’ – i.e., enable from slaughter it, for its Permissibility is apparently Permissibility of hunted prey of the dog as well, but the report is weak and the reported is a general Muslim’.
4- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الشَّاهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ خَالِدٍ الْخَالِدِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ صَالِحٍ التَّمِيمِيِ عَنْ أَنَسِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: لَا تَذْبَحُ الْمَرْأَةُ إِلَّا عِنْدَ الضَّرُورَةِ.
(The book) ‘Al Khisaal’ – from Muhammad Bin Ali Bin Al Shah, from Ahmad Bin Muhammad Bin Al Husayn, from Ahmad Bin Khalid Al Khalidy, from Muhammad Bin Ahmad Bin Salih Al Tameemi, from And Bin Muhammad, from his father,
‘From Ja’far Bin Muhammad-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘The woman should not slaughter except during necessity’’.[253]
5- الْعُيُونُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ مُحَمَّدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ الرِّضَا ع فِيمَا كَتَبَ لِلْمَأْمُونِ قَالَ الصَّلَاةُ عَلَى النَّبِيِّ وَاجِبَةٌ فِيكُلِّ مَوْطِنٍ وَ عِنْدَ الْعُطَاسِ وَ الذَّبَائِحِ وَ غَيْرِ ذَلِكَ.
(The book) ‘Al Uyoun’ – from Abdul Wahid Bin Muhammad Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazan,
‘From Al-Reza-asws among what he-asws wrote to Al-Mamoun, he-asws said: ‘The Salawaat upon the Prophet-saww is obligatory in every place, and during the sneezing, and the slaughters and other than that’’.[254]
بَيَانٌ رُوِيَ مِثْلُ ذَلِكَ فِي الْخِصَالِ عَنِ الْأَعْمَشِ عَنِ الصَّادِقِ ع وَ فِيهِ وَ الرِّيَاحُ مَكَانَ ذَبَائِحَ.
Explanation: Similar to that is reported in (the book) ‘Al Khisaal’, from Al Amsh, from Al-Sadiq-asws, and in it: ‘And the winds’ in place of ‘Slaughters’’.
وَ رَوَى الشَّيْخُ فِي الْخِلَافِ أَنَّ النَّبِيَّ ص أَخَذَ الْكَبْشَ فَأَضْجَعَهُ وَ ذَبَحَهُ وَ قَالَ اللَّهُمَ تَقَبَّلْ مِنْ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ مِنْ أُمَّةِ مُحَمَّدٍ.
And it is reported by the Sheykh in ‘Al Khilaf’, ‘The Prophet-saww took the ram and laid it down and slaughtered it and said: ‘O Allah-azwj! Accept from Muhammad-saww and Progeny-asws of Muhammad-saww and from community of Muhammad-saww’’.
6- كِتَابُ الْمَسَائِلِ، بِالْإِسْنَادِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَذْبَحُ عَلَى غَيْرِ قِبْلَةٍ قَالَ لَا بَأْسَ إِذَا لَمْ يَتَعَمَّدْ وَ إِنْ ذَبَحَ وَ لَمْ يُسَمِّ فَلَا بَأْسَ أَنْ يُسَمِّيَ إِذَا ذَكَرَ بِسْمِ اللَّهِ عَلَى أَوَّلِهِ وَ آخِرِهِ ثُمَّ يَأْكُلُ.
The book ‘Al Masaail’ – by the chain,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the man slaughtering to (a direction) other than the Qiblah. He-asws said: ‘There is no problem when he is not being deliberate, and if he were to slaughter and not name (Allah-azwj), there is no problem if he names when he does remember, ‘Bismillah’ upon its beginning and its end, then he can eat’’.[255]
مَا رَوَاهُ الْكُلَيْنِيُ فِي الْحَسَنِ كَالصَّحِيحِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ رَجُلٍ ذَبَحَ ذَبِيحَةً فَجَهِلَ أَنْ يُوَجِّهَهَا إِلَى الْقِبْلَةِ قَالَ كُلْ مِنْهَا قُلْتُ لَهُ فَإِنَّهُ لَمْ يُوَجِّهْهَا قَالَ فَلَا تَأْكُلْ مِنْهَا وَ قَالَ ع إِذَا أَرَدْتَ أَنْ تَذْبَحَ فَاسْتَقْبِلْ بِذَبِيحَتِكَ الْقِبْلَةَ.
What is reported by Al Kulayni in the good (Hadeeth) like the correct, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about a man who slaughters a slaughter (offering), and he was ignorant that he should be facing towards the Qiblah. He-asws said: ‘Eat from it’. I said to him-asws, ‘Supposing he does not face towards it (deliberately)!’ He-asws said: ‘Then do not eat from it’. And he-asws said: ‘Whenever you want to slaughter, then face the Qiblah with your slaughter’’.[256]
وَ أَيْضاً رَوَى بِسَنَدٍ مِثْلَهُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ ذَبِيحَةٍ ذُبِحَتْ بِغَيْرِ الْقِبْلَةِ قَالَ كُلْ وَ لَا بَأْسَ بِذَلِكَ مَا لَمْ يَتَعَمَّدْهُ.
And as well, it is reported by a chain similar to it from Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about a slaughter carried out (facing) other than the Qiblah. He-asws said: ‘Eat, and there is no problem with it for as long as he was not deliberate’’.[257]
7- كِتَابُ الْمَسَائِلِ، بِالْإِسْنَادِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ ذَبِيحَةِ الْجَارِيَةِ هَلْ يَصْلُحُ قَالَ إِذَا كَانَتْ لَا تَنْخَعُ وَ لَا تَكْسِرُ الرَّقَبَةَ فَلَا بَأْسَ وَ قَالَ قَدْ كَانَتْ لِأَهْلِ عَلِيِّ بْنِ الْحُسَيْنِ ع جَارِيَةٌ تَذْبَحُ لَهُمْ.
The book ‘Al Masaail’ – By the chain from,
‘Ali son of Ja’far-asws, from his brother-asws Musa-asws, said, ‘I asked him-asws about the slaughter by a maid, ‘Is it correct?’ He-asws said: ‘When she neither exceeds (in the slaughtering) nor breaks the neck, there is no problem’. And he-asws said: ‘There used to be a main for the family of Ali Bin Al Husayn-asws slaughtering for them’’.[258]
وَ رَوَى شَدَّادُ بْنُ أَوْسٍ أَنَّ النَّبِيَّ ص قَالَ: إِنَّ اللَّهَ كَتَبَ عَلَيْكُمُ الْإِحْسَانَ فِي كُلِّ شَيْءٍ فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ وَ إِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذِّبْحَةَ وَ لْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ وَ لْيُرِحْ ذَبِيحَتَهُ.
And it is reported by Shaddad Bin Aws that the Prophet-saww said: ‘Allah-azwj has Prescribed doing good in all things. When you kill, then kill well (properly), and when you slaughter, then slaughter well (properly). Let one of you sharpen his blade and let him rest his sacrifice (be quick)’’.[259]
وَ فِي حَدِيثٍ آخَرَ أَنَّهُ ص أَمَرَ أَنْ يُحَدَّ الشِّفَارُ وَ أَنْ يُوَارَى عَنِ الْبَهَائِمِ وَ قَالَ إِذَا ذَبَحَ أَحَدُكُمْ فَلْيُجْهِزْ.
And in another Hadeeth, he-saww instructed to sharpen the knife and he should cover the animal, and he-saww said: ‘When one of slaughters, then let him prepare’’.[260]
8- الدَّعَائِمُ، وَ مَنْ ذَبَحَ فِي الْحَلْقِ دُونَ الْغَلْصَمَةِ مَا يَجُوزُ ذَبْحُهُ مِنَ الْحَيَوَانِ عَلَى مَا يَجِبُ مِنْ سُنَّةِ الذَّبْحِ فَقَطَعَ الْحُلْقُومَ وَ الْمَرِيءَ وَ الْوَدَجَيْنِ وَ أَنْهَرَ الدَّمَ وَ مَاتَتِ الذَّبِيحَةُ مِنْ فِعْلِهِ ذَلِكَ فَهِيَ ذَكِيَّةٌ بِإِجْمَاعٍ فِيمَا عَلِمْنَاهُ.
(The book) ‘Al Da’aim’ –
‘And from the slaughter in the throat besides the giblets, it is not allowed to slaughter from the animal based upon what is obligated from the Sunnah of the slaughter. So cut the throat and the oesophagus, and the two jugular veins, and shed the blood, and the slaughtered dies from that deed of his, so it is pure, by the consensus among what we know’.[261]
وَ عَنْ عَلِيٍّ وَ أَبِي جَعْفَرٍ ع أَنَّهُمَا قَالا مَا قُطِعَ مِنَ الْحَيَوَانِ فَبَانَ عَنْهُ قَبْلَ أَنْ يُذَكَّى فَهُوَ مَيْتَةٌ لَا يُؤْكَلُ وَ يُذَكَّى الْحَيَوَانُ وَ يُؤْكَلُ بَاقِيهِ إِنْ أَدْرَكَ ذَكَاتَهُ.
And from Ali-asws, and Abu Ja’far-asws, they-asws both said: ‘Whatever is cut off from the animal, and it is separated from it before it is purified, so it is (classified as) dead, it cannot be eaten, and the animal would be purified and its remainder can be eaten, if it had realised its purification’’.[262]
9- وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: عَلَامَةُ الذَّكَاةِ أَنْ تَطْرِفَ الْعَيْنُ أَوْ يَرْكُضَ الرِّجْلَ أَوْ يَتَحَرَّكَ الذَّنَبُ أَوِ الْأُذُنُ فَإِنْ لَمْ يَكُنْ مِنْ ذَلِكَ شَيْءٌ وَ هراق [هُرِقَ] مِنْهَا دَمٌ عِنْدَ الذَّبَائِحِ وَ هِيَ لَا تَتَحَرَّكُ لَمْ تُؤْكَلْ.
And from Ali-asws having said: ‘A sign of the purification is that if the eye blinks, or the leg moves, or the tail moves, of the ears. If nothing from that happens, and the blood is flowed from it by the jugular veins, and it is not moving, it cannot be eaten’’.[263]
10- وَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: تُرْفَقُ بِالذَّبِيحَةِ وَ لَا يُعْنَفُ بِهَا قَبْلَ الذَّبْحِ وَ لَا بَعْدُ وَ كَرِهَ أَنْ يُضْرَبَ عُرْقُوبُ الشَّاةِ بِالسِّكِّينِ.
And from Abu Ja’far-asws having said: ‘Be kind with the slaughtered animal and neither be abusive with it before the slaughter nor after it, and it is disliked to hit the hock of the sheep with the knife’’.[264]
11- وَ عَنْهُ ع أَنَّهُ سُئِلَ عَنِ الذَّبِيحَةِ تَتَرَدَّى بَعْدَ أَنْ تُذْبَحَ عَنْ مَكَانٍ عَالٍ أَوْ تَقَعُ فِي مَاءٍ أَوْ نَارٍ قَالَ إِنْ كُنْتَ قَدْ أَجَدْتَ الذَّبْحَ وَ بَلَغْتَ الْوَاجِبَ فِيهِ فَكُلْ.
And from him-asws having been asked about the slaughter falling off from a high place after it is slaughtered, or falls into the water, or fire. He-asws said: ‘If you were to find the slaughtered, and you have reached the obligations regarding it, then eat’’.[265]
12- وَ عَنْهُ ع أَنَّهُ نَهَى عَنْ ذَبِيحَةِ الْمُرْتَدِّ.
And from him-asws having prohibited from a slaughter by an apostate.[266]
13- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ سُئِلَ عَنِ الشَّاةِ تُذْبَحُ قَائِمَةً قَالَ لَا يَنْبَغِي ذَاكَ السُّنَّةُ أَنْ تُضْجَعَ وَ تُسْتَقْبَلَ بِهَا الْقِبْلَةُ.
And from Ja’far Bin Muhammad-asws having been asked about the sheep slaughtered standing. He-asws said: ‘That is not appropriate. The Sunnah is that you lay it down and face the Qiblah with it’’.[267]
14- وَ عَنْهُ ع أَنَّهُ سُئِلَ عَنِ الْبَعِيرِ يُذْبَحُ أَوْ يُنْحَرُ قَالَ السُّنَّةُ أَنْ يُنْحَرَ قِيلَ كَيْفَ يُنْحَرُ قَالَ يُقَامُ قَائِماً حِيَالَ الْقِبْلَةِ وَ يُعْقَلُ يَدُهُ الْوَاحِدَةُ وَ يَقُومُ الَّذِي يَنْحَرُهُ حِيَالَ الْقِبْلَةِ فَيَضْرِبُ فِي لَبَّتِهِ بِالشَّفْرَةِ حَتَّى تَقْطَعَ وَ تَفْرِيَ.
And from him-asws having been asked about the camel being slaughtered of sacrificed. He-asws said: ‘The Sunnah is that it would be sacrificed (offered)’. It was said, ‘How would it be offered?’ He-asws said: ‘It would be stood facing the Qiblah and one of its forelegs be tied, and the one who offers it would face the Qiblah and strike in its body with the blade until it is cut and bolts (reacts)’’.[268]
15- وَ عَنْهُ ع أَنَّهُ سُئِلَ عَنِ الْبَقَرِ مَا يُصْنَعُ بِهَا تُنْحَرُ أَوْ تُذْبَحُ قَالَ السُّنَّةُ أَنْ تُذْبَحَ وَ تُضْجَعَ لِلذَّبْحِ وَ لَا بَأْسَ إِنْ نُحِرَتْ.
And from him-asws having been asked about the cow, ‘What should be done with it, sacrificed or slaughtered?’ He-asws said: ‘The Sunnah is to slaughter, and lay it down for the slaughter, and there is no problem if it is sacrificed’’.[269]
16- وَ عَنْهُ ع سُئِلَ عَنِ الذَّبِيحَةِ إِنْ ذُبِحَتْ مِنَ الْقَفَا قَالَ إِنْ لَمْ يَتَعَمَّدْ ذَلِكَ فَلَا بَأْسَ وَ إِنْ تَعَمَّدَهُ وَ هُوَ يَعْرِفُ سُنَّةَ النَّبِيِّ ص لَمْ تُؤْكَلْ ذَبِيحَتُهُ وَ يُحْسِنُ أَدَبَهُ.
And from him-asws having been asked about the sacrificial animal, can it be slaughtered from the back. He-asws said: ‘If that is not deliberate, there is no problem, and if it is deliberate and he knows the Sunnah of the Prophet-saww, his slaughter will not be eaten, and he should improve his discipline (education)’’.[270]
17- وَ عَنْ عَلِيٍّ ع أَنَّهُ سُئِلَ عَنْ شَاتَيْنِ أَحَدُهُمَا ذَكِيَّةٌ وَ الْأُخْرَى غَيْرُ ذَكِيَّةٍ لَمْ تُعْرَفِ الذَّكِيَّةُ مِنْهُمَا قَالَ رُمِيَ بِهِمَا جَمِيعاً.
And from Ali-asws having been asked about two sheep, one of them purified, and the other not purified, the purified from these is not known. He-asws said: ‘They would both be thrown away altogether’’.[271]
18- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ قَالَ: جَاءَ مُحَمَّدُ بْنُ عَبْدِ السَّلَامِ إِلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ إِنَّ رَجُلًا ضَرَبَ بَقَرَةً بِفَأْسٍ فَوَقَذَهَا ثُمَ ذَبَحَهَا
(The book) ‘Qurb Al Asnaad’ – from Ahmad Bin Is’haq, from Bakr Bin Muhammad Al Azdy who said,
‘Muhammad Bin Abdul Salaam came to Abu Abdullah-asws. He said to him-asws, ‘A man struck a cow with an axe, then he wrestled it to the ground, then slaughtered it’.
فَلَمْ يُرْسِلْ إِلَيْهِ الْجَوَابَ وَ دَعَا سَعِيدَةَ فَقَالَ لَهَا إِنَّ هَذَا جَاءَنِي فَقَالَ إِنَّكِ أَرْسَلْتِ إِلَيَّ فِي صَاحِبِ الْبَقَرَةِ الَّتِي ضَرَبَهَا بِفَأْسٍ فَإِنْ كَانَ الدَّمُ خَرَجَ مُعْتَدِلًا فَكُلُوا وَ أَطْعِمُوا وَ إِنْ كَانَ خَرَجَ خُرُوجاً عِتِيّاً فَلَا تَقْرَبُوهُ
He did not respond an answer to him and called Saeeda. He-asws said to her: ‘This one has come to me. He said, ‘You had corresponded to me-asws regarding owner of the cow which had been struck by an axe. If the blood came out moderately, then eat and feed, and if it had come out extremely, then do not go near it’.
قَالَ فَأَخَذَتِ الْغُلَامَ فَأَرَادَتْ ضَرْبَهُ فَبَعَثَ إِلَيْهَا اسْقِيهِ السَّوِيقَ فَإِنَّهُ يُنْبِتُ اللَّحْمَ وَ يَشُدُّ الْعَظْمَ.
He said, ‘She grabbed the boy and wanted to hit him. He-asws said to her: ‘Quench him the porridge (Suweq), for it would build the meat and strengthen the bones’’.[272]
تِبْيَانٌ
Exposition:
رَوَاهُ الْكُلَيْنِيُ رَحِمَهُ اللَّهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ مُسْلِمٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ جَاءَهُ مُحَمَّدُ بْنُ عَبْدِ السَّلَامِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ يَقُولُ لَكَ جَدِّي إِنَّ رَجُلًا ضَرَبَ بَقَرَةً بِفَأْسٍ فَسَقَطَتْ ثُمَّ ذَبَحَهَا
It is reported by Al Kulayni, may Allah-azwj have Mercy on him, from Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al-Hassan Bin Muslim who said,
‘I was in the presence of Abu Abdullah-asws when Muhammad Bin Abdul Salam came to him-asws. He said to him-asws, ‘May I be sacrificed for you-asws! My grandfather says to you that a man struck a cow with an axe, and it fell. Then he slaughtered it’’.
فَلَمْ يُرْسِلْ مَعَهُ بِالْجَوَابِ وَ دَعَا سَعِيدَةَ مَوْلَاةَ أُمِّ فَرْوَةَ فَقَالَ لَهَا إِنَّ مُحَمَّداً جَاءَنِي بِرِسَالَةٍ مِنْكِ فَكَرِهْتُ أَنْ أُرْسِلَ إِلَيْكِ بِالْجَوَابِ مَعَهُ فَإِنْ كَانَ الرَّجُلُ الَّذِي ذَبَحَ الْبَقَرَةَ حِينَ ذَبَحَ خَرَجَ الدَّمُ مُعْتَدِلًا فَكُلُوا وَ أَطْعِمُوا وَ إِنْ كَانَ خَرَجَ خُرُوجاً مُتَثَاقِلًا فَلَا تَقْرَبُوهُ.
He-asws did not respond with the answer, and he-asws called Saeeda, a maid of Umm Farwa-as. He-asws said to her: ‘Muhammad has come to me-asws with a message from you, but I disliked to correspond to you with the answer with him. If the man who had slaughtered the cow when he slaughtered, the blood had come out moderately, then eat and feed, and if the emergence had been heavy, then don’t go near it’’.
19- الْخِصَالُ، عَنْ أَحْمَدَ بْنِ زِيَادٍ وَ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ وَ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْوَرَّاقِ وَ حَمْزَةَ بْنِ مُحَمَّدٍ الْعَلَوِيِّ جَمِيعاً عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ الْأَزْدِيِّ وَ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَزَنْطِيِّ مَعاً عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع أَنَّهُ قَالَ: فِيقَوْلِهِ عَزَّ وَ جَلَ حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَ الدَّمُ وَ لَحْمُ الْخِنْزِيرِ الْآيَةَ قَالَ الْمَيْتَةُ وَ الدَّمُ وَ لَحْمُ الْخِنْزِيرِ مَعْرُوفٌ
(The book) ‘Al Khisaal’ – from Ahmad Bin Ziyad, and Al Husayn Bin Ibrahim, and Ali Bin Abdullah Al Waraq, and Hamza Bin Muhammad Al Alawy, altogether from Ali Bin Ibrahim, from his father, from Muhammad Bin Ziyad Al Azdy, and Ahmad Bin Muhammad Al Bazanty, bother together from Aban Bin Usman, from Aban BinTaghlib,
‘From Abu Ja’far Muhammad-asws Bin Ali Al Baqir-asws having said regarding Words of Mighty and Majestic: Prohibited unto you is the dead, and the blood and meat of the pig, [5:3] – the Verse. He-asws said: ‘The dead, and the blood and the meat of the pig is well known.
وَ ما أُهِلَّ لِغَيْرِ اللَّهِ بِهِ يَعْنِي مَا ذُبِحَ لِلْأَصْنَامِ
and whatever has been dedicated for other than Allah with – meaning what is slaughtered for the idols.
وَ أَمَّا الْمُنْخَنِقَةُ فَإِنَّ الْمَجُوسَ كَانُوا لَا يَأْكُلُونَ الذَّبَائِحَ وَ يَأْكُلُونَ الْمَيْتَةَ وَ كَانُوا يَخْنُقُونَ الْبَقَرَ وَ الْغَنَمَ فَإِذَا اخْتَنَقَتْ وَ مَاتَتْ أَكَلُوهَا
and the strangled, – the Magians were not eating the slaughter, and they were eating the dead, and they were strangling the cows and the sheep. So when it had been strangled and died, they would eat it.
وَ الْمُتَرَدِّيَةُ كَانُوا يَشُدُّونَ أَعْيُنَهَا وَ يُلْقُونَهَا مِنَ السَّطْحِ فَإِذَا مَاتَتْ أَكَلُوهَا
and the fallen, – They were tying (blindfolding) their eyes and were throwing it from the rood. When it dies, they would eat it.
وَ النَّطِيحَةُ كَانُوا يُنَاطِحُونَ بِالْكِبَاشِ فَإِذَا مَاتَتْ إِحْدَاهَا أَكَلُوهَا
and the gored, – They were goring the rams. So when one of them died, they would eat it.
وَ ما أَكَلَ السَّبُعُ إِلَّا ما ذَكَّيْتُمْ فَكَانُوا يَأْكُلُونَ مَا يَقْتُلُهُ الذِّئْبُ وَ الْأَسَدُ فَحَرَّمَ اللَّهُ ذَلِكَ
and what the predators have eaten (from), except what you have purified; – They were eating what the wolves and the wild animals had killed, so Allah-azwj Prohibited that.
وَ ما ذُبِحَ عَلَى النُّصُبِ كَانُوا يَذْبَحُونَ لِبُيُوتِ النِّيرَانِ وَ قُرَيْشٌ كَانُوا يَعْبُدُونَ الشَّجَرَ وَ الصَّخْرَ فَيَذْبَحُونَ لَهُمَا
and what is slaughtered upon the altars – They were slaughtering for the fire houses (temples), and Qureysh were worshipping the tree, and the rock, so they were slaughtering for these two’.
وَ أَنْ تَسْتَقْسِمُوا بِالْأَزْلامِ ذلِكُمْ فِسْقٌ قَالَ كَانُوا يَعْمِدُونَ إِلَى الْجَزُورِ فَيُجَزُّونَهُ عَشَرَةَ أَجْزَاءٍ ثُمَّ يَجْتَمِعُونَ عَلَيْهِ فَيُخْرِجُونَ السِّهَامَ وَ يَدْفَعُونَهَا إِلَى رَجُلٍ وَ السِّهَامُ عَشَرَةٌ سَبْعَةٌ لَهَا أَنْصِبَاءُ وَ ثَلَاثَةٌ لَا أَنْصِبَاءَ لَهَا
and that which you are apportioning with the arrows, that is a transgression. – He-asws said: ‘They would deliberate to the camel (or sheep). They would divide it into ten segments, then they would gather upon it and bring out the arrows and would hand it over to a man. And the arrows were ten, seven of these had a share for these and three did not have a share for these.
فَالَّتِي لَهَا أَنْصِبَاءُ الْفَذُّ وَ التَّوْأَمُ وَ الْمُسْبِلُ وَ النَّافِسُ وَ الْحِلْسُ وَ الرَّقِيبُ وَ الْمُعَلَّى فَالْفَذُّ لَهُ سَهْمٌ وَ التَّوْأَمُ لَهُ سَهْمَانِ وَ الْمُسْبِلُ لَهُ ثَلَاثَةُ أَسْهُمٍ وَ النَّافِسُ لَهُ أَرْبَعَةُ أَسْهُمٍ وَ الْحِلْسُ لَهُ خَمْسَةُ أَسْهُمٍ وَ الرَّقِيبُ لَهُ سِتَّةُ أَسْهُمٍ وَ الْمُعَلَّى لَهُ سَبْعَةُ أَسْهُمٍ
That which had a share for it (were named as) – ‘Al Fazzu’, and ‘Al Tawwam’, and ‘Al Musbil’, and ‘Al-Nafis’, and ‘Al-Hils’, and ‘Al-Raqeeb’, and ‘Al-Moalla’. ‘Al-Fazzu’ had one share for it, and ‘Al-Tawwam’ had two shares for it, and ‘Al-Musbil’ had three shares for it’, and ‘Al-Nafis’ had four shares for it’, and ‘Al-Hils’ have five shares for it’, and ‘Al-Raqeeb’ had six shares for it’, and ‘Al-Moalla’ had seven shares for it.
وَ الَّتِي لَا أَنْصِبَاءَ لَهَا السَّفِيحُ وَ الْمَنِيحُ وَ الْوَغْدُ وَ ثَمَنُ الْجَزُورِ عَلَى مَنْ لَمْ يَخْرُجْ لَهُ مِنَ الْأَنْصِبَاءِ شَيْءٌ وَ هُوَ الْقِمَارُ فَحَرَّمَهُ اللَّهُ عَزَّ وَ جَلَ.
And those which had not share for it were (named as) ‘Al-Safeeh’, and ‘Al-Maneeh’, and ‘Al-Wagd’; and the price of the camel/sheep would be upon the one for whom nothing from the shares came to be, and it is the gambling, so Allah-azwj Mighty and Majestic Prohibited it’’.[273]
تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، مُرْسَلًا مِثْلَهُ إِلَّا أَنَّهُ قَالَ قَبْلَ الْمُتَرَدِّيَةِ وَ الْمَوْقُوذَةُ كَانُوا يَشُدُّونَ أَرْجُلَهَا وَ يَضْرِبُونَهَا حَتَّى تَمُوتَ فَإِذَا مَاتَتْ أَكَلُوهَا وَ الْمُتَرَدِّيَةُ كَانُوا يَشُدُّونَ أَعْيُنَهَا إلخ.
Tafseer Ali Bin Ibrahim with an unbroken chain – similar to it, except he-asws said before the fallen: and the beaten, – ‘They were tying up its legs and hitting it until it died. So when it had died, they would eat it. And the fallen, – they were tying up (blindfolding) its eyes’ – etc.’’[274]
20- قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ: سُئِلَ الصَّادِقُ عَنْ ذَبِيحَةِ الْأَغْلَفِ فَقَالَ ع كَانَ عَلِيٌّ ع لَا يَرَى بِهَا بَأْساً.
(The book) ‘Qurb Al Asnaad’ – from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘Al-Sadiq-asws was asked about slaughtering the uncircumcised. He-asws said: ‘Ali-asws had not seen any problem with it’’.[275]
21- قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ كَانَ عَلِيٌّ ع يَقُولُ لَا بَأْسَ بِذَبِيحَةِ الْمَرْوَةِ وَ الْعُودِ وَ أَشْبَاهِهِمَا مَا خَلَا السِّنَّ وَ الْعَظْمَ.
(The book) ‘Qurb Al Asnaad’ – from Al-Hassan Bin Zareyf, from Al Husayn Bin Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Ali-asws had said: ‘There is no problem with the flint, and the wood and their like, apart from the tooth and the bone’’.[276]
22- بِالْإِسْنَادِ عَنْ عَلِيٍّ ع أَنَّهُ كَانَ يَقُولُ إِذَا أَسْرَعَتِ السِّكِّينُ فِي الذَّبِيحَةِ فَقَطَعَتِ الرَّأْسَ فَلَا بَأْسَ بِأَكْلِهَا.
By the chain from Ali-asws, he-asws had said: ‘When the knife is quick in the slaughter and it cuts the head, there is no problem with eating it’’.[277]
لِصَحِيحَةِ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ: لَا تَنْخَعْ وَ لَا تَقْطَعِ الرَّقَبَةَ بَعْدَ مَا يُذْبَحُ.
(The book) ‘Al Saheeh’ of Muhammad Bin Muslim,
‘From Al-Baqir-asws having said: ‘Neither be excessive nor cut the neck after having slaughtered’’.[278]
لِصَحِيحَةِ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الصَّادِقِ ع أَنَّهُ سُئِلَ عَنْ ذَابِحِ طَيْرٍ قَطَعَ رَأْسَهُ أَ يُؤْكَلُ مِنْهُ قَالَ نَعَمْ وَ لَكِنْ لَا يَتَعَمَّدُ.
(The book) ‘Saheeh’ of Muhammad Bin Muslim,
‘From Al-Sadiq-asws having been asked about a slaughtered bird, who head had been cut, ‘Can it be eaten from?’ He-asws said: ‘Yes if he was not deliberate’’.[279]
23- كِتَابُ الْمَسَائِلِ، بِالْإِسْنَادِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ ذَبَحَ فَقَطَعَ الرَّأْسَ قَبْلَ أَنْ تَبْرُدَ الذَّبِيحَةُ كَانَ ذَلِكَ مِنْهُ خَطَأً أَوْ سَبَقَهُ السِّكِّينُ أَ يُؤْكَلُ ذَلِكَ قَالَ نَعَمْ وَ لَكِنْ لَا يَعُودُ.
The book ‘Al Masaail’ – By the chain,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the man who slaughter and cuts off the head before the slaughtered animal cools. That was either a mistake from him, or the knife had preceded (gone too far), ‘Can that be eaten?’ He-asws said: ‘Yes, but he should not repeat’’.[280]
24- الْخِصَالُ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَّانِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ السُّكَّرِيِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْجَوْهَرِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ أَبِيهِ عَنْ جَابِرٍ الْجُعْفِيِّ عَنِ الْبَاقِرِ ع قَالَ: لَا تَذْبَحُ الْمَرْأَةُ إِلَّا مِنِ اضْطِرَارٍ.
(The book) ‘Al Khisaal’ – from Ahmad Bin Al-Hassan Al Qattan, from Al-Hassan Bin Ali Al Sukkary, from Muhammad Bin Zakariya Al Jowhary, from Ja’far Bin Muhammad Bin Umarah, from his father, from Jabir Al Jufy,
‘From Al-Baqir-asws having said: ‘The woman should not slaughter except from necessity’’.[281]
25- مَجَالِسُ، ابْنِ الشَّيْخِ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ عُبَيْدِ اللَّهِ عَنْ هَارُونَ بْنِ مُوسَى التَّلَّعُكْبَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ بْنِ قُتَيْبَةَ الْبَرْقِيِّ عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ الْأَشْعَرِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا تَسْتَعِنْ بِالْمَجُوسِ وَ لَوْ عَلَى أَخْذِ قَوَائِمِ شَاتِكَ وَ أَنْتَ تُرِيدُ ذَبْحَهَا.
(The book) ‘Majaalis’ of Ibn Sheykh – From his father, from Al Husayn Ubeydullah, from Haroun Bin Musa Al Tal’ukbary, from Abdullah Bin Ibrahim Bin Quteyba Al Barqy, from Muhammad Al Barqy, from Zakariya Al Momin, from Is’haq Bin Abdullah Al Ashary who said,
‘I heard Abu Abdullah-asws saying: ‘Do not be assisted by the Magian and even if it is upon holding the legs of your sheep while you are intending to slaughter it’’.[282]
26- مَعَانِي الْأَخْبَارِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَإِذا وَجَبَتْ جُنُوبُها قَالَ وَقَعَتْ عَلَى الْأَرْضِ فَكُلُوا مِنْها وَ أَطْعِمُوا الْقانِعَ وَ الْمُعْتَرَّ الْخَبَرَ.
(The book) ‘Ma’any Al Akhbar’ – From Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Fazalat, from Aban,
‘From Abdul Rahman son of Abu Abdullah-asws, from Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: So, when they fall down on their sides, [22:36]. He-asws said: ‘Falls upon the ground, then eat from these and feed the contented and the beggar. [22:36]’ – the Hadeeth’’.[283]
27- الْعُيُونُ، وَ الْعِلَلُ، بِالْأَسَانِيدِ الْمُتَقَدِّمَةِ فِي بَابِ عِلَلِ تَحْرِيمِ الْمُحَرَّمَاتِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ أَنَّ أَبَا الْحَسَنِ الرِّضَا ع كَتَبَ إِلَيْهِ حَرَّمَ ما أُهِلَّ بِهِ لِغَيْرِ اللَّهِ لِلَّذِي أَوْجَبَ عَلَى خَلْقِهِ مِنَ الْإِقْرَارِ بِهِ وَ ذِكْرِ اسْمِهِ عَلَى الذَّبَائِحِ الْمُحَلَّلَةِ وَ لِئَلَّا يُسَاوَى بَيْنَ مَا تُقُرِّبَ بِهِ إِلَيْهِ وَ بَيْنَ مَا جُعِلَ عِبَادَةً لِلشَّيَاطِينِ وَ الْأَوْثَانِ
(The books) ‘Al Uyoun’, and ‘Al Illal’ – by the previous chains in the chapter of the reasons for the Prohibitions, from Muhammad Bin Sinan,
‘Abu Al-Hassan Al-Reza-asws wrote to him: ‘what is dedicated with for other than Allah [6:145], is for the One-azwj it obligates upon His-azwj creatures, from Acknowledging Him-azwj and mentioned His-azwj Name upon the dedicated slaughter, lest it equates between what is offered with to Him-azwj and what is being made as a worship of the Satans-la and the idols.
لِأَنَّ فِي تَسْمِيَةِ اللَّهِ عَزَّ وَ جَلَّ الْإِقْرَارَ بِرُبُوبِيَّتِهِ وَ تَوْحِيدِهِ وَ مَا فِي الْإِهْلَالِ لِغَيْرِ اللَّهِ مِنَ الشِّرْكِ بِهِ وَ التَّقَرُّبِ بِهِ إِلَى غَيْرِهِ لِيَكُونَ ذِكْرُ اللَّهِ وَ تَسْمِيَتُهُ عَلَى الذَّبِيحَةِ فَرْقاً بَيْنَ مَا أَحَلَّ وَ بَيْنَ مَا حَرَّمَ.
(This is) because in Naming Allah-azwj Mighty and Majestic is the acknowledgment with His-azwj Lordship and His-azwj Oneness, and whatever is dedicated for other than Allah-azwj, from the associating with Him-azwj and offering it to someone else, so the mention of Allah-azwj and His‑azwj naming upon the slaughter would become a differentiation of what is Permissible and what is Prohibited’’.[284]
27 – الْعَيَّاشِيُّ، عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أَهْلَ مَكَّةَ يَذْبَحُونَ الْبَقَرَ فِي اللَّبَبِ فَمَا تَرَى فِي أَكْلِ لُحُومِهَا
Al Ayyashi – From Yunus Bin Yaqoub who said,
‘I said to Abu Abdullah-asws, ‘The people of Makkah are slaughtering the cow in the upper chest, so what is your-asws view regarding eating its meat?’
قَالَ فَسَكَتَ هُنَيْهَةً ثُمَّ قَالَ قَالَ اللَّهُ فَذَبَحُوها وَ ما كادُوا يَفْعَلُونَ لَا تَأْكُلْ إِلَّا مَا ذُبِحَ مِنْ مَذْبَحِهِ.
He (the narrator) said, ‘He-asws was silent for a while, then said: ‘Allah-azwj Said: So they slaughtered it, and they were almost not doing it. [2:71]. Do not eat except what is slaughtered from its (proper) slaughtering place’’.[285]
28- وَ مِنْهُ، عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كُلْ كُلَّ شَيْءٍ مِنَ الْحَيَوَانِ غَيْرَ الْخِنْزِيرِ وَ النَّطِيحَةِ وَ الْمَوْقُوذَةِ وَ الْمُتَرَدِّيَةِ وَ مَا أَكَلَ السَّبُعُ وَ هُوَ قَوْلُ اللَّهِ إِلَّا ما ذَكَّيْتُمْ فَإِنْ أَدْرَكْتَ شَيْئاً مِنْهَا وَ عَيْنٌ تَطْرِفُ أَوْ قَائِمَةٌ تَرْكُضُ أَوْ ذَنَبٌ يُمْصَعُ فَذَبَحْتَ فَقَدْ أَدْرَكْتَ ذَكَاتَهُ فَكُلْهُ
And from him, from Zurara,
‘From Abu Ja’far-asws having said: ‘Eat all things from the animals apart from the pig, and the gored, and the beaten, and the fallen, and what the wild animals have eaten (from), and it is the Word of Allah-azwj: except what you have purified; and what is slaughtered [5:3]. So if you were to come across anything from these, and an eye blinks, or a leg kicks, or a tail wags, so it has been slaughtered, and its purification has been realised, so eat it’.
قَالَ وَ إِنْ ذَبَحْتَ ذَبِيحَةً فَأَجَدْتَ الذَّبْحَ فَوَقَعَتْ فِي النَّارِ أَوْ فِي الْمَاءِ أَوْ مِنْ فَوْقِ بَيْتٍ أَوْ مِنْ فَوْقِ جَبَلٍ إِذَا كُنْتَ قَدْ أَجَدْتَ الذَّبْحَ فَكُلْ.
He-asws said: ‘And if you were to slaughter an animal, and you find the slaughtered animal to have fallen into the water, or from above a house, or from above a mountain, when you had found (done) the slaughter, so eat’’.[286]
29- الْعَيَّاشِيُّ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ سَمِعْتُهُ يَقُولُ الْمُتَرَدِّيَةُ وَ النَّطِيحَةُ وَ مَا أَكَلَ السَّبُعُ إِذَا أَدْرَكْتَ ذَكَاتَهُ فَكُلْهُ.
Al Ayyashi – from Al-Hassan Bin Ali Al Washa,
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The fallen and the gored, and what the wild animals have eaten, when you realise its purification, then eat it’’.[287]
30- وَ مِنْهُ، عَنْ عَيُوقِ بْنِ قسوط [قُرْطٍ] عَنْ أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِ اللَّهِ الْمُنْخَنِقَةُ قَالَ الَّتِي تَخْتَنِقُ فِي رِبَاطِهَا وَ الْمَوْقُوذَةُ الْمَرِيضَةُ الَّتِي لَا تَجِدُ أَلَمَ الذَّبْحِ وَ لَا تَضْطَرِبُ وَ لَا يَخْرُجُ لَهَا دَمٌ وَ الْمُتَرَدِّيَةُ الَّتِي تَرَدَّى مِنْ فَوْقِ بَيْتٍ أَوْ نَحْوِهِ وَ النَّطِيحَةُ الَّتِي يَنْطَحُ صَاحِبُهَا.
And from him, from Ayouq Bin Qasout,
‘From Abu Abdullah-asws regarding the Word of Allah-azwj: the strangled [5:3]. He-asws said: ‘That which is strangled in its ropes, and the sick is the sick which cannot feel the pain of the slaughter, nor is it restless, nor does blood come out for it, and the fallen which falls from above a house or approximate to it, and the gored is which is gored by its owner’’.[288]
31- الْعَيَّاشِيُّ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَذْبَحُ الذَّبِيحَةَ فَيُهَلِّلُ أَوْ يُسَبِّحُ أَوْ يُحَمِّدُ أَوْ يُكَبِّرُ قَالَ هَذَا كُلُّهُ مِنْ أَسْمَاءِ اللَّهِ.
Al Ayyashi – from Muhammad Bin Muslim who said,
‘I asked him-asws about the man who slaughters the animal, so he either extolls the Oneness, or glorifies, or praises, or exclaims the Greatness (of Allah-azwj. He-asws said: ‘All of this is from the Name of Allah-azwj’’.[289]
32- الْعَيَّاشِيُّ، عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ ذَبِيحَةِ الْمَرْأَةِ وَ الْغُلَامِ هَلْ يُؤْكَلُ
Al Ayyashi, from Ibn Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the slaughter by the woman and the boy, ‘Can it be eaten?’
قَالَ نَعَمْ إِذَا كَانَتِ الْمَرْأَةُ مُسْلِمَةً وَ ذَكَرَتِ اسْمَ اللَّهِ حَلَّتْ ذَبِيحَتُهَا وَ إِذَا كَانَ الْغُلَامُ قَوِيّاً عَلَى الذَّبْحِ وَ ذَكَرَ اسْمَ اللَّهِ حَلَّتْ ذَبِيحَتُهُ وَ إِنْ كَانَ الرَّجُلُ مُسْلِماً فَنَسِيَ أَنْ يُسَمِّيَ فَلَا بَأْسَ إِذَا لَمْ تَتَّهِمْهُ.
He-asws said: ‘Yes, when the woman was a Muslim and she had mentioned a Name of Allah‑azwj, her slaughter is Permissible; and when the boy was strong upon (doing) the slaughter and he mentions a Name of Allah-azwj, his slaughter would be Permissible, and if the man was a Muslim and he forgets to name (Allah-azwj), there is no problem when you do not accuse him (of being deliberate)’’.[290]
33- 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 عَلَيْهِ اسْمُ غَيْرِ اللَّهِ مِنَ الذَّبَائِحِ وَ هِيَ الَّتِي تَتَقَرَّبُ بِهَا الْكُفَّارُ بِأَسَامِي أَنْدَادِهِمُ الَّتِي اتَّخَذُوهَا مِنْ دُونِ اللَّهِ.
Tafseer of the Imam (Hassan Al-Askari-asws) having said: ‘Allah-azwj Mighty and Majestic Said: But rather, (it is) Prohibited upon you, the dead, – which had died putting up its nose without a slaughter, from whereby Allah-azwj had Permitted regarding it – and the blood, and flesh of the swine, – from eating it – and whatever is dedicated with for other than Allah. [2:173] – what the name of other than Allah-azwj is mentioned upon from the slaughters, and it is which the Kafirs used to offer with the names of their rival gods (idols) which they had taken from besides Allah-azwj’’.[291]
34- النَّجَاشِيُّ، عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ نُوحٍ عَنْ فَهْدِ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ مُوسَى الْحَرَشِيِّ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْجَارُودِ قَالَ سَمِعْتُ الْجَارُودَ يُحَدِّثُ قَالَ: كَانَ رَجُلٌ مِنْ بَنِي رِيَاحٍ يُقَالُ لَهُ سُحَيْمُ بْنُ أُثَيْلٍ نَافَرَ غَالِباً أَبَا الْفَرَزْدَقِ بِظَهْرِ الْكُوفَةِ عَلَى أَنْ يَعْقِرَ هَذَا مِنْ إِبِلِهِ مِائَةً إِذَا وَرَدَتِ الْمَاءَ
(The book) ‘Al Najashy’ – From Ahmad in Ali Bin Nuh, from Fahd Bin Ibrahim, from Muhammad Bin Al-Hassan, from Muhammad Bin Musa Al Harshy, from Rabie Bin Abdullah Bin Al Jaroud who said,
‘I heard Al-Jaroud narrating, he said, ‘There was a man from the clan of Riyah called Suheym Bin Useyl raced Abu Al-Farazdaq at the back of Al-Kufa based upon that he would slaughter one hundred camels if he loses when they arrive at the water.
فَلَمَّا وَرَدَتِ الْمَاءَ قَامُوا إِلَيْهَا بِالسُّيُوفِ فَجَعَلُوا يَضْرِبُونَ عَرَاقِيبَهَا فَخَرَجَ النَّاسُ عَلَى الْحَمِيرَاتِ وَ الْبِغَالِ يُرِيدُونَ اللَّحْمَ
When they arrived at the water, they stood to these with the swords and went on striking their necks. The people came out upon their donkeys and their mules, wanting the meat’.
قَالَ وَ عَلِيٌّ ع بِالْكُوفَةِ قَالَ فَجَاءَ عَلَى بَغْلَةِ رَسُولِ اللَّهِ ص إِلَيْنَا وَ هُوَ يُنَادِي أَيُّهَا النَّاسُ لَا تَأْكُلُوا مِنْ لُحُومِهَا وَ إِنَّمَا أُهِلَّ بِهَا لِغَيْرِ اللَّهِ.
He said, ‘And Ali-asws was at Al Kufa. He-asws came upon a mule of Rasool-Allah-saww towards us and he-asws was calling out: ‘O you people! Do not be eating from their meat, and rather these have been dedicated (slaughtered) for other than Allah-azwj!’’[292]
35- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ بَشِيرِ بْنِ خَيْثَمَةَ عَنْ عَبْدِ الْقُدُّوسِ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ دَخَلَ السُّوقَ وَ قَالَ يَا مَعْشَرَ اللَّحَّامِينَ مَنْ نَفَخَ مِنْكُمْ فِي اللَّحْمِ فَلَيْسَ مِنَّا.
The book ‘Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Bashir Bin Khaysama, from Abdul Quddous, from Abu Is’haq, from Al Haris,
‘From Amir Al-Momineen-asws having entered the market and said: ‘O community of the meat-sellers! One from you who blows into the meat, he isn’t from us!’’[293]
بيان النفخ في اللحم يحتمل الوجهين الأول ما هو الشائع من النفخ في الجلد لسهولة السلخ و الثاني التدليس الذي يفعل بعض الناس من النفخ في الجلد الرقيق الذي على اللحم ليرى سمينا و هذا أظهر.
Explanation: ‘Blowing into the meat’ – Two aspects are possible. The first is what is common from the blowing in order to ease the sknning, and the second is the deception which some of the people tend to do from blowing into the deliate sking which is upon the meat in order to show it being fat, and this is more apparent.
36- الْمَجَازَاتُ النَّبَوِيَّةُ، نَهَى رَسُولُ اللَّهِ ص فِي حَدِيثٍ طَوِيلٍ عَنِ الذَّبْحِ بِالسِّنِّ وَ الظُّفُرِ أَمَّا السِّنُّ فَعَظْمٌ وَ أَمَّا الظُّفُرُ فَمُدَى الْحَبَشَةِ.
(The book) ‘Al Majazaat Al Nabawiyya’ –
‘In a lengthy Hadeeth, the Prophet-saww had prohibited from the slaughtering by the tooth and the nail. As for the tooth, it is a large one, and as for the nail, it is the extent of the Ethiopians (They use as knives)’’.[294]
37- الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْوَاسِطِيِّ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الرَّأْسُ مَوْضِعُ الذَّكَاةِ الْحَدِيثَ.
(The book) ‘Al Mahasin’ – From Ali Bin Al Rayyan, from Ubeydullah Bin Abdullah Al Wasity, from Wasil Bin Suleyman, from Dorost,
‘From Abu Abdullah-asws having said: ‘The head is the place of purification’ – the Hadeeth’’.[295]
38- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الْبَدَنَةِ كَيْفَ يَنْحَرُهَا قَائِمَةً أَوْ بَارِكَةً قَالَ يَعْقِلُهَا وَ إِنْ شَاءَ قَائِمَةً وَ إِنْ شَاءَ بَارِكَةً.
(The book) ‘Wurb Al Asnaad’ – From Abdullah Bin Al-Hassan, from his grandfather,
‘From Ali son of Ja’far-asws, from his brother Musa-asws, he said, ‘I asked him-asws about the sacrificial animal, ‘How would it be sacrificed, standing or kneeling?’ He-asws said: ‘It would be tied, and if he so desires, standing, and he so desires, kneeling’’.[296]
39- الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: مَنْ ذَبَحَ ذَبِيحَةً فَلْيُحِدَّ شَفْرَتَهُ وَ لْيُرِحْ ذَبِيحَتَهُ.
(The book) ‘Al Da’aim’ –
‘From Ja’far Bin Muhammad-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww said: ‘One who slaughters an animal, let him sharpen his blade and let his rest his animal (be quick)’’.[297]
40- وَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: إِذَا أَرَدْتَ أَنْ تَذْبَحَ ذَبِيحَةً فَلَا تُعَذِّبِ الْبَهِيمَةَ أَحِدَّ الشَّفْرَةَ وَ اسْتَقْبِلِ الْقِبْلَةَ وَ لَا تَنْخَعْهَا حَتَّى تَمُوتَ يَعْنِي بِقَوْلِهِ وَ لَا تَنْخَعْهَا قَطْعَ النُّخَاعِ وَ هُوَ عَظْمٌ فِي الْعُنُقِ.
And from Abu Ja’far-asws having said: ‘Whenever you want to slaughter an animal, do not torment the animal. Sharpen the blade, and face the Qiblah, and not do not suffocate it until it dies’ – meaning by his-asws words, ‘And do not suffocate it by cutting the marrow, and it is a bone in the neck’’.[298]
41- وَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمَا قَالا فِيمَنْ ذَبَحَ بِغَيْرِ الْقِبْلَةِ إِنْ كَانَ أَخْطَأَ أَوْ نَسِيَ أَوْ جَهِلَ فَلَا شَيْءَ عَلَيْهِ وَ تُؤْكَلُ ذَبِيحَتُهُ وَ إِنْ تَعَمَّدَ ذَلِكَ فَقَدْ أَسَاءَ وَ لَا يَجِبُ أَنْ تُؤْكَلَ ذَبِيحَتُهُ تِلْكَ إِذَا تَعَمَّدَ خِلَافَ السُّنَّةِ.
And from Abu Ja’far-asws and Abu Abdullah-asws, they-asws both said regarding the one who slaughters without (facing) the Qiblah: ‘If he was mistaken, or had forgotten, or was ignorant, there is nothing upon him, and his slaughter can be eaten; and if he was deliberate in that, so he has been evil, and it does no oblige eating that slaughter of his, when he was deliberate in opposing the Sunnah’’.[299]
42- وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: إِذَا ذَبَحَ أَحَدُكُمْ فَلْيَقُلْ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ.
And from Ali-asws having said: ‘Whenever one of you slaughters, then let him say, ‘In the Name of Allah-azwj’, and ‘Allah-azwj is the Greatest’’.[300]
43- قَالَ أَبُو جَعْفَرٍ ع وَ يُجْزِيهِ أَنْ يَذْكُرَ اللَّهَ وَ مَا ذُكِرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ أَجْزَأَهُ وَ إِنْ تَرَكَ التَّسْمِيَةَ مُتَعَمِّداً لَمْ تُؤْكَلْ ذَبِيحَتُهُ وَ إِنْ جَهِلَ ذَلِكَ أَوْ نَسِيَهُ سَمَّى إِذَا ذَكَرَ وَ أُكِلَ.
Abu Ja’far-asws said: ‘And it suffices him that he mentions Allah-azwj, and whatever Allah-azwj Mighty and Majestic has been mentioned with, suffices it, and if the naming is neglected deliberately, do not eat its slaughter, and if that one is ignorant, or had forgotten to name, when he should name and eat’’.[301]
44- وَ عَنْ رَسُولِ اللَّهِ ع أَنَّهُ نَهَى عَنِ الْمُثْلَةِ بِالْحَيَوَانِ وَ عَنْ صَبْرِ الْبَهَائِمِ.
And from Rasool-Allah-saww, he-saww had prohibited from trampling the animal and from imprisoning the beasts’’.[302]
45- وَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: مَنْ قَتَلَ عُصْفُوراً عَبَثاً أَتَى اللَّهَ بِهِ يَوْمَ الْقِيَامَةِ وَ لَهُ صُرَاخٌ يَقُولُ يَا رَبِّ سَلْ هَذَا فِيمَ قَتَلَنِي بِغَيْرِ ذَبْحٍ فَلْيَحْذَرْ أَحَدُكُمْ مِنَ الْمُثْلَةِ وَ لْيُحِدَّ شَفْرَتَهُ وَ لَا يُعَذِّبِ الْبَهِيمَةَ.
And from Abu Ja’far-asws having said: ‘One who kills a sparrow in vain, Allah-azwj would Bring it on the Day of Qiyamah and there will be a shouter for it saying, ‘O Lord-azwj! Question this one, regarding what did he kill me without a slaughter?’ So let one of you be cautioned from the trampling, and let him sharpen his blad, and not torture the animal’’.[303]
46- وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ نَهَى عَنْ أَنْ تُسْلَخَ الذَّبِيحَةُ أَوْ تُقْطَعُ رَأْسُهَا حَتَّى تَمُوتَ وَ تَهْدَأَ.
And from Rasool-Allah-saww, he-saww had prohibited from skinning the slaughtered animal, or cutting off its head, until it dies and calms down’’.[304]
47- وَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: اذْبَحْ فِي الْمَذْبَحِ يَعْنِي دُونَ الْغَلْصَمَةِ وَ لَا تَنْخَعِ الذَّبِيحَةَ وَ لَا تَكْسِرِ الرَّقَبَةَ حَتَّى يَمُوتَ.
And from Abu Ja’far-asws having said: ‘Slaughter in the slaughtering place, meaning besides the giblets, and do not suffocate the animal break the neck until it dies’’.[305]
48- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَمَّنْ يَنْخَعُ الذَّبِيحَةَ مِنْ قَبْلِ أَنْ تَمُوتَ يَعْنِي كَسْرَ عُنُقِهَا قَالَ قَدْ أَسَاءَ وَ لَا بَأْسَ بِأَكْلِهَا.
And from Abu Abdullah-asws having been asked about the one who slaughters the animal from before it dies, meaning breaking its neck. He-asws said: ‘He has been evil, and there is no problem with eating it’’.[306]
49- وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ نَهَى عَنْ قَطْعِ رَأْسِ الذَّبِيحَةِ فِي وَقْتِ الذَّبْحِ.
And from Rasool-Allah-saww, he-saww prohibited from cutting the head of the animal during the time of the slaughtering’’.[307]
50- وَ عَنْ عَلِيٍّ ع أَنَّهُ كَتَبَ إِلَى رِفَاعَةَ أَنْ يَأْمُرَ الْقَصَّابِينَ أَنْ يُحْسِنُوا الذَّبْحَ فَمَنْ صَمَّمَ فَلْيُعَاقِبْهُ وَ لْيُلْقِ مَا ذَبَحَ إِلَى الْكِلَابِ.
And from Ali-asws, he-asws had written to Rifa’at: ‘Instruct the butchers to improve the slaughter. The one who persists, let him be punished, and let him throw whatever he had slaughtered, to the dogs’’.[308]
51- وَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: وَ لَا يَتَعَمَّدُ الذَّابِحُ قَطْعَ الرَّأْسِ فَإِنَّ ذَلِكَ جَهْلٌ.
And from Abu Ja’far-asws having said: ‘The slaughterer should not cut the head, for that is ignorance’’.[309]
52- وَ عَنْهُ وَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمَا قَالا فِيمَنْ لَمْ يَتَعَمَّدْ قَطْعَ رَأْسِ الذَّبِيحَةِ فِي وَقْتِ الذَّبْحِ وَ لَكِنْ سَبَقَهُ السِّكِّينُ فَأَبَانَ رَأْسَهَا قَالا تُؤْكَلُ إِذَا لَمْ يَتَعَمَّدْ ذَلِكَ.
And from him-asws and from Abu Abdullah-asws, both having said regarding the one who did not deliberately cut off the head of the animal during the time of slaughtering, but the knife went too far, so its head was separated. They-asws both said: ‘It can be eaten when that was not deliberate’’.[310]
53- وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ نَهَى عَنِ الذَّبْحِ إِلَّا فِي الْحَلْقِ يَعْنِي إِذَا كَانَ مُمْكِناً.
And from Rasool-Allah-saww, he-saww prohibited from the slaughter except in the throat, meaning when it was possible’’.[311]
54- قَالَ أَبُو جَعْفَرٍ ع وَ لَا تُؤْكَلْ ذَبِيحَةٌ لَمْ تُذْبَحْ مِنْ مَذْبَحِهَا.
Abu Ja’far-asws said: ‘And do not eat a slaughter which has not been slaughtered from its (proper) slaughtering place (i.e., throat)’’.[312]
55- وَ قَالَ أَبُو عَبْدِ اللَّهِ ع وَ لَوْ تَرَدَّى ثَوْرٌ أَوْ بَعِيرٌ فِي بِئْرٍ أَوْ حُفْرَةٍ أَوْ هَاجَ فَلَمْ يُقْدَرْ عَلَى مَنْحَرِهِ وَ لَا مَذْبَحِهِ فَإِنَّهُ يُسَمَّى اللَّهُ عَلَيْهِ وَ يُطْعَنُ حَيْثُ أَمْكَنَ مِنْهُ وَ يُؤْكَلُ.
And Abu Abdullah-asws said: ‘And if a bull or a camel were to fall into a well or a pit or a crater, so he is not able upon sacrificing it nor slaughtering it, so he should name Allah-azwj upon it and stab wherever he is able from it, and he can eat’’.[313]
56- وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ نَهَى عَنِ الذَّبْحِ بِغَيْرِ الْحَدِيدِ.
And from Rasool-Allah-saww, he-saww prohibited from the slaughtering without the iron’’.[314]
57 وَ عَنْ عَلِيٍّ وَ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمْ قَالُوا لَا ذَكَاةَ إِلَّا بِحَدِيدَةٍ.
And from Ali-asws, and Abu Ja’far-asws, and Abu Abdullah-asws, they-asws said: ‘There is no purification except with the iron’’.[315]
58- وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ كَرِهَ ذَبْحَ ذَاتِ الْجَنِينِ وَ ذَاتِ الدَّرِّ بِغَيْرِ عِلَّةٍ.
And from Rasool-Allah-saww, he-saww disliked slaughtering (an animal) with the foetus, and with the flowing milk, without a reason’’.[316]
59- وَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمَا رَخَّصَا فِي ذَبِيحَةِ الْغُلَامِ إِذَا قَوِيَ عَلَى الذَّبْحِ وَ ذَبَحَ عَلَى مَا يَنْبَغِي وَ كَذَلِكَ الْأَعْمَى إِذَا سَدَّدَ وَ كَذَلِكَ الْمَرْأَةُ إِذَا أَحْسَنَتْ.
And from Abu Ja’far-asws and Abu Abdullah-asws, they-asws both allowed the boy regarding the slaughter when he is strong enough upon the slaughtering, and slaughtering upon what is befitting, and like that is the blink when he is guided, and like that is the woman when she does it well (properly)’’.[317]
60- وَ عَنْ عَلِيٍّ ع أَنَّهُ سُئِلَ عَنِ الذَّبْحِ عَلَى غَيْرِ طَهَارَةٍ فَرَخَّصَ فِيهِ.
And from Ali-asws having been asked about the slaughter (while being) without cleanliness. He‑asws allowed regarding it.[318]
61- وَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ رَخَّصَ فِي ذَبِيحَةِ الْأَخْرَسِ إِذَا عَقَلَ التَّسْمِيَةَ وَ أَشَارَ بِهَا.
And from Abu Ja’far-asws having allowed regarding mute when he understands the naming and indicates with it’’.[319]
62- التَّهْذِيبُ، بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي مَخْلَدٍ السَّرَّاجِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ دَخَلَ عَلَيْهِ مُعَتِّبٌ فَقَالَ بِالْبَابِ رَجُلَانِ فَقَالَ أَدْخِلْهُمَا فَدَخَلَا فَقَالَ أَحَدُهُمَا إِنِّي رَجُلٌ سَرَّاجٌ أَبِيعُ جُلُودَ النَّمِرِ فَقَالَ مَدْبُوغَةٌ هِيَ قَالَ نَعَمْ قَالَ لَيْسَ بِهِ بَأْسٌ.
(The book) ‘Al Tahzeeb’ – By his chain from Ali Bin Asbat, from Abu Makhlad Al Sarraj who said,
‘I was in the presence of Abu Abdullah-asws when Moattab entered to see him-asws. He said, ‘There are two men at the door!’ He-asws said: ‘Let them enter’. One of them said, ‘I am a saddle-maker. I sell the tiger skin’. He-asws said: ‘Are these tanned?’ He said, ‘Yes’. He-asws said: ‘There is no problem with it’’.[320]
63- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي الْقَاسِمِ الصَّيْقَلِ قَالَ: كَتَبْتُ إِلَيْهِ قَوَائِمَ السُّيُوفِ الَّتِي تُسَمَّى السَّفَنَ أَتَّخِذُهَا مِنْ جُلُودِ السَّمَكِ فَهَلْ يَجُوزُ الْعَمَلُ بِهَا وَ لَسْنَا نَأْكُلُ لُحُومَهَا فَكَتَبَ لَا بَأْسَ.
And from him, by his chain, from Ahmad Bin Muhammad Bin Isa, from Abu Al Qasim Al Sayqal who said,
‘I wrote to him-asws, ‘Hilts of the swords which are named as ‘Al-Safan’. These are taken from the fish skin. Is it allowed to work with it, and we are not eating its flesh?’ He-asws wrote: ‘There is no problem’’.[321]
[1] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 1 a
[2] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 1 b
[3] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 2
[4] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 3
[5] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 4
[6] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 5
[7] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 6
[8] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 7
[9] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 8
[10] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 9
[11] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 10
[12] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 11
[13] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 12
[14] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 13
[15] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 14
[16] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 15
[17] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 16
[18] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 17 a
[19] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 17 b
[20] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 18
[21] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 19
[22] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 20
[23] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 21
[24] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 22
[25] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 23
[26] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 24
[27] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 25
[28] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 26
[29] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 27
[30] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 28
[31] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 29
[32] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 30
[33] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 31
[34] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 32 a
[35] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 32 b
[36] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 33
[37] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 34
[38] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 35
[39] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 36
[40] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 37
[41] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 38
[42] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 39
[43] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 40
[44] Bihar Al-Anwaar – V 62 The book of animals – Ch 3 H 41
[45] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 1
[46] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 2
[47] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 3
[48] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 4
[49] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 5
[50] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 6 a
[51] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 6 b
[52] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 7
[53] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 8
[54] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 9
[55] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 10
[56] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 11
[57] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 12
[58] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 13 a
[59] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 13 b
[60] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 14
[61] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 15
[62] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 16
[63] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 17 a
[64] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 17 b
[65] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 18
[66] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 19
[67] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 20
[68] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 21
[69] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 22
[70] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 23
[71] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 24
[72] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 25 a
[73] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 25 b
[74] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 25 c
[75] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 26 a
[76] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 26 b
[77] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 27 a
[78] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 27 b
[79] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 28
[80] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 29
[81] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 30
[82] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 31
[83] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 32
[84] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 33
[85] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 34
[86] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 35
[87] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 36
[88] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 37
[89] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 38
[90] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 39
[91] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 40
[92] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 41
[93] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 42
[94] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 43
[95] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 44
[96] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 45
[97] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 46
[98] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 47
[99] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 48
[100] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 49
[101] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 50
[102] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 51 a
[103] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 51 b
[104] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 52
[105] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 53
[106] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 54
[107] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 55
[108] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 56
[109] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 57
[110] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 58
[111] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 59
[112] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 60
[113] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 61
[114] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 62
[115] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 63
[116] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 64
[117] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 65
[118] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 66
[119] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 67
[120] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 68
[121] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 69
[122] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 70
[123] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 71
[124] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 72
[125] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 73
[126] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 74
[127] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 75
[128] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 76
[129] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 77
[130] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 78
[131] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 79
[132] Bihar Al-Anwaar – V 62 The book of animals – Ch 4 H 80
[133] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 1
[134] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 2
[135] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 3
[136] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 4
[137] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 5
[138] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 6
[139] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 7 a
[140] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 7 b
[141] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 8
[142] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 9
[143] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 10
[144] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 11
[145] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 12
[146] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 13
[147] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 14
[148] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 15
[149] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 16 / 1
[150] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 16 / 2
[151] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 16 / 3
[152] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 16 / 4
[153] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 16 / 5
[154] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 16 / 6
[155] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 16 / 7
[156] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 16 / 8
[157] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 16 / 9
[158] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 16 / 10
[159] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 16 / 11
[160] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 16 / 12
[161] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 16 / 13
[162] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 1
[163] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 2
[164] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 3
[165] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 4 a
[166] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 4 b
[167] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 4 c
[168] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 4 d
[169] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 4 e
[170] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 4 f
[171] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 5
[172] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 6
[173] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 7
[174] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 8 a
[175] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 8 b
[176] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 8 c
[177] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 9
[178] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 10
[179] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 11
[180] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 12 a
[181] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 12 b
[182] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 12 c
[183] Bihar Al-Anwaar – V 62 The book of animals – Ch 6 H 12 d
[184] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 1
[185] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 2
[186] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 3
[187] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 4
[188] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 5
[189] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 6
[190] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 7
[191] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 8
[192] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 9
[193] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 10
[194] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 11
[195] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 12
[196] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 13
[197] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 14
[198] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 15
[199] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 16
[200] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 17
[201] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 18
[202] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 19
[203] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 20
[204] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 21
[205] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 22
[206] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 23
[207] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 24
[208] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 25
[209] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 26
[210] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 27 a
[211] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 27 b
[212] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 27 c
[213] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 27 d
[214] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 27 e
[215] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 28
[216] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 29
[217] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 30
[218] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 31
[219] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 32
[220] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 33
[221] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 34
[222] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 35
[223] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 36
[224] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 37
[225] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 38
[226] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 39 a
[227] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 39 b
[228] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 40
[229] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 41
[230] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 42 a
[231] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 42 b
[232] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 42 c
[233] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 42 d
[234] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 42 e
[235] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 43
[236] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 44
[237] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 45
[238] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 46
[239] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 47
[240] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 48
[241] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 49
[242] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 50
[243] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 51
[244] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 52
[245] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 53
[246] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 54
[247] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 55
[248] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 56
[249] Bihar Al-Anwaar – V 62 The book of animals – Ch 7 H 57
[250] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 1
[251] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 2
[252] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 3
[253] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 4
[254] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 5
[255] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 6 a
[256] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 6 b
[257] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 6 c
[258] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 7 a
[259] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 7 b
[260] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 7 c
[261] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 8 a
[262] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 8 b
[263] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 9
[264] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 10
[265] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 11
[266] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 12
[267] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 13
[268] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 14
[269] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 15
[270] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 16
[271] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 17
[272] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 18
[273] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 19 a
[274] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 19 b
[275] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 20
[276] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 21
[277] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 22 a
[278] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 22 b
[279] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 22 c
[280] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 23
[281] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 24
[282] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 25
[283] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 26
[284] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 27 a
[285] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 27 b
[286] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 28
[287] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 29
[288] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 30
[289] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 31
[290] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 32
[291] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 33
[292] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 34
[293] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 35
[294] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 36
[295] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 37
[296] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 38
[297] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 39
[298] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 40
[299] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 41
[300] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 42
[301] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 43
[302] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 44
[303] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 45
[304] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 46
[305] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 47
[306] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 48
[307] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 49
[308] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 50
[309] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 51
[310] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 52
[311] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 53
[312] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 54
[313] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 55
[314] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 56
[315] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 57
[316] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 58
[317] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 59
[318] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 60
[319] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 61
[320] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 62
[321] Bihar Al-Anwaar – V 62 The book of animals – Ch 8 H 63