Volume 63
Part 1 out of 5
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 9 ذبائح الكفار من أهل الكتاب و غيرهم و النصاب و المخالفين
CHAPTER 9 – SLAUGHTER BY A KAFIR FROM THE PEOPLE OF THE BOOK AND OTHERS, AND THE NASIBIS, AND THE ADVERSARIES
الآيات
The Verses –
المائدة الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّباتُ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ وَ طَعامُكُمْ حِلٌّ لَهُمْ
(Surah) Al-Maidah – Today the good things are Permissible for you, and the food of those Given the Book is Permissible for you, and your food is Permissible for them; [5:5].
تفسير
(Forbidden) Interpretation (opinionated)
المراد باليوم الآن لا اليوم المتعارف و الطيبات كل مستطاب من الأطعمة كما فهمه القوم أو كل ما فيه جهة حسن واقعي
The intent with the Today is now, not the day of acquaintance, and the good things are all the good things from the foods, like what the people understand, or all what in which there is an aspect of goodness and is realistic.
وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ قيل المراد بالطعام الذبائح و غيرها و قيل مخصوص بالذبائح ورُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ مُخْتَصٌّ بِالْحُبُوبِ وَ مَا لَا يَحْتَاجُ إِلَى التَّذْكِيَةِ.
and the food of those Given the Book is Permissible for you – It is said, ‘The intent is the food of the slaughters and other such’. And it is said, ‘It is especially for the slaughters’. And it is reported from Al-Sadiq-asws: ‘It is specific with the seeds and what is not needy to the purification’.
وَ طَعامُكُمْ حِلٌّ لَهُمْ أي لأهل الكتاب فلا عليكم جناح أن تطعموهم.
and your food is Permissible for them; [5:5] – i.e., for the People of the Book, so there is no blame upon you if you were to feed them.
قال شيخنا البهائي ره في رسالته المعمولة لحكم ذبائح أهل الكتاب لا خلاف بين علماء الإسلام في تحريم ذبائح من عدا اليهود و النصارى و المجوس من أصناف الكفار و إنما الخلاف في الأصناف الثلاثة لا غير
Our Sheykh Al-Bahaie said in his ‘Risalat Al-Ma’moula’ – The ruling of the slaughters of People of the Book, there is no differing between scholars of Al-Islam regarding the Prohibited of the slaughters except of the Jews, and the Christians, and the Magians, and a variety of Kafirs, and rather the differing is in the three types, not others.
فذهب جمهور الإمامية كالشيخ المفيد محمد بن محمد بن النعمان و الشيخ أبي جعفر الطوسي و السيد المرتضى علم الهدى و أبي الصلاح و ابن حمزة و ابن إدريس و العلامة جمال الدين و المحقق نجم الدين و الشيخ محمد بن مكي و سائر المتأخرين عطّر الله مضاجعهم إلى أن ذبائحهم محرّمة لا يجوز الأكل منها على حال من الأحوال سواء ذكر اسم الله تعالى عليها أم لا
Most the of Imamites, like the Sheykh Al-Mufeed Muhammad Bin Muhammad Bin Al-Noman, and the Sheykh Abu Ja’far Al-Tusi, and the Seyyid Al-Murtaza the flag of guidance, and Abu Al-Salah, and Ibn Hama, and Ibn Idrees, and the Allama Jamal Al-Deen, and the researcher Najm Al-Deen, and the Sheykh Muhammad Bin Makky, and rest of the latter ones, may Allah‑azwj Perfume their graves, went to that their slaughters are Prohibited. It is not allowed to eat from these upon a state from the states. It is the same, whether the Name of Allah-azwj the Exalted has been mentioned upon these or not.
و وافقهم على ذلك الحنابلة و ذهب الحنفية و الشافعية و المالكية إلى إباحة ذبائح أهل الكتاب و إن لم يذكر اسم الله عليها و وافقهم الشاذ من علماء الإمامية كابن أبي عقيل.
And they concurred upon them, the Hanbalis, while the Hanafis and the Shafiies and the Malikis went to the legalisation of the slaughters of the People of the Book, and even if they did not mention the Name of Allah-azwj upon it, and it was concurred upon by the deviants from the Imamites scholars like Ibn Abu Aqeel.
و قال محمد بن بابويه طاب ثراه إذا سمعنا اليهودي و النصراني و المجوسي يذكر اسم الله تعالى عند الذبح فإن ذبيحته تحل لنا و إلا فلا و إلحاق المجوسي باليهودي و النصراني لأن لهم شبهة كتاب.
And Muhammad Bin Babuwayh said, ‘When we hear the Jews and the Christian and the Magian mentioning the name of Allah-azwj the Exalted during the slaughter, then his slaughter is Permissible for us, or else, so no’, and he attached the Magians with the Jews and the Christian because for them is a resemblance of a Book.
ثم اختلف علماء الأمة في ذبيحة المسلم إذا ترك التسمية فذهب الحنابلة و داود الأصفهاني إلى تحريم أكلها سواء ترك التسمية عمدا أو سهوا و وافقهم صاحب الكشاف مع أنه حنفي الفروع حيث قال من حق ذي البصيرة في دينه أن لا يأكل مما لم يذكر اسم الله عليه كيف ما كان لما ترى في الآية من التشديد العظيم هذا كلامه.
Then the scholars of the community differed regarding the slaughter of the Muslim when he neglects the naming. The Hanbalis and Dawood Al-Isfahany went to the Prohibition of eating it. It being the same whether he had neglected the naming deliberately or mistakenly, and they concurred with them, the author of Al-Kashaf, along with the he is of a Hanafi branch, whereby he said, ‘It is from a right of the one with insight in his religion that he should not eat from what the Name of Allah-azwj has not been mentioned upon. How can that be when you can see in the Verse the mighty emphasis of this speech?’
و ذهب الشافعية و المالكية إلى إباحة أكلها مطلقا و ذهب جماهير الإمامية إلى التفصيل بأنه إن تركها عمدا حرم أكلها و إن تركها سهوا لم يحرم و هو مذهب الحنفية فهذه هي المذاهب المشهورة.
And Al-Shafi’ie and Al-Maliki went to the legalisation of eating it, absolutely, and most of the Imamites went to the detail, by (saying) that if he had neglected it deliberately it is Prohibited to eat it, and if he had neglected it mistakenly, it is not Prohibited, and it is the doctrine of the Hanafis. So these are the famous doctrines.
ثم قال احتج جمهور الإمامية على تحريم ذبائح أهل الكتاب بقوله تعالى وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَ إِنَّهُ لَفِسْقٌ و أهل الكتاب لا يذكرون اسم الله على ذبائحهم فتكون محرمة بنص الكتاب
Then he said, ‘Most of the Imamites argued upon the Prohibition of the slaughters of the People of the Book by the Words of the Exalted: And do not eat from what Allah’s Name has not been mentioned upon, and it is a transgression, [6:121], and the People of the Book are not mentioning the Name of Allah-azwj upon their slaughters. Thus, it becomes Prohibited by the text of the Book.
و لو فرض أن النصراني تلفظ باسم الله عند الذبح فإنما يقصد الإله الذي يعتقد أنه أب المسيح و كذا اليهودي إنما يعني الإله الذي عزير ابنه فوجود اللفظ في الحقيقة كعدمه.
And if it is assumed that the Christian uttered the Name of Allah-azwj during the slaughter, but rather the god which he believes in is the ‘father’ of the Messiah-as, and like that are the Jews. But rather they mean the god whose son is Uzeyr-as. So the existence of the wording in reality is like its non-existence.
و أما تأويل قوله سبحانه مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ بالميتة فظاهر البعد و قوله تعالى عقيب ذلك وَ إِنَّ الشَّياطِينَ لَيُوحُونَ إلى قوله سبحانه إِنَّكُمْ لَمُشْرِكُونَ لا يدل عليه كما سنذكره و أبعد منه تأويل مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ بما ذكر غير اسم الله عليه.
And as for the explanation of Words of the Glorious: from what Allah’s Name has not been mentioned upon [6:121], is the dead, so that apparent is far-fetched, and Words of the Exalted follow up on that: and that the Satans are suggesting – up to His-azwj Words – you would be associators [6:121], there is no evidence upon it like what we shall be mentioning; and even more far-fetched is explanation of: from what Allah’s Name has not been mentioned upon [6:121], with what the name of other than Allah-azwj has been Mentioned upon.
و أما وقوع مثل هذا التأويل في قوله تعالى وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْكافِرُونَ فإنما هو لعدم استقامة الكلام بدونه بخلاف ما نحن فيه على أن ارتكابه هنا لا يشفي العليل لما نقل أن النصارى يذكرون اسم المسيح عند الذبح.
And as for the occurrence of the likes of this explanation regarding Words of the Exalted: And the ones who do not judge with what Allah Revealed, so them, they are the Kafirs [5:44]. It is only because of the lack of integrity of speech without it, contrary to what we are in on the fact that committing it here does not cure the sick when we say that the Christians mention the name of the Messiah at the time of slaughter.
و احتج الإمامية أيضا بالروايات عَنْ أَئِمَّةِ أَهْلِ الْبَيْتِ كَمَا رَوَاهُ مُحَمَّدُ بْنُ مُسْلِمٍ عَنِ الْإِمَامِ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع قَالَ: سَأَلْتُهُ عَنِ النَّصَارَى أَ تُؤْكَلُ ذَبَائِحُهُمْ فَقَالَ كَانَ عَلِيٌّ ع يَنْهَى عَنْ ذَبَائِحِهِمْ وَ عَنْ صَيْدِهِمْ وَ عَنْ مُنَاكَحَتِهِمْ.
And the Imamites have argued with the reports from the Imams-asws of People-asws of the Household, like what is reported by Muhammad Bin Muslim, from the Imam Muhammad-asws Bin Ali Al-Baqir-asws, he (the narrator) said, ‘I asked him-asws about the Christian, ‘Can one eat from their slaughters?’ He-asws said: ‘Ali-asws had prohibited from their slaughters, and from their hunted preys, and from their marriages’’.
وَ كَمَا رَوَاهُ إِسْمَاعِيلُ بْنُ جَابِرٍ عَنِ الْإِمَامِ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع أَنَّهُ قَالَ عِنْدَ جَرَيَانِ ذِكْرِ أَهْلِ الْكِتَابِ لَا تَأْكُلُوا ذَبَائِحَهُمْ.
And like what is reported by Ismail Bin Jabir, from the Imam Abu Abdullah Ja’far-asws Bin Muhammad Al-Sadiq-asws having said during the flow of the mention of the People of the Book: ‘Do not eat from their slaughters’’.
وَ كَمَا رَوَاهُ سَمَاعَةُ بْنُ مِهْرَانَ عَنِ الْإِمَامِ مُوسَى الْكَاظِمِ ع قَالَ: سَأَلْتُهُ عَنْ ذَبِيحَةِ الْيَهُودِيِّ وَ النَّصْرَانِيِّ قَالَ لَا تَقْرَبْهُمَا.
And like what is reported by Sama’at Bin Mihran, from the Imam Musa Al-Kazim-asws, he (the narrator) said, ‘I asked him-asws about the slaughter by the Jews, and the Christians. He-asws said: ‘Do not go near them’’.
وَ كَمَا رَوَاهُ زَكَرِيَّا بْنُ آدَمَ عَنِ الْإِمَامِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع أَنَّهُ قَالَ: أَنْهَاكَ عَنْ ذَبِيحَةِ كُلِّ مَنْ كَانَ عَلَى خِلَافِ الدِّينِ الَّذِي أَنْتَ عَلَيْهِ وَ أَصْحَابُكَ إِلَّا عِنْدَ الضَّرُورَةِ.
And like what is reported by Zakariya Bin Adam, from the Imam Ali-asws Bin Musa Al-Reza-asws having said: ‘I-asws forbid you from the slaughter of every one who was contrary to the religion which you and your companions upon except during the necessity’’.
و الروايات عنهم بذلك كثيرة كما تضمنه كتاب تهذيب الأخبار و كتاب الكافي و غيرهما من كتب الحديث و الروايات النافية لها لا تصلح لمعارضتها لأن هذه معتضدة عندنا بالشهرة المقاربة للإجماع.
And the reports from them-asws regarding that are many, like what is included in the book ‘Tahzeeb Al-Akhbaar’, and the book ‘Al-Kafi’ and other such from the books of Ahadeeth, and the narrations which negate it are not correct for objecting, because this is supported in our view with the reputation, near to the consensus’.
ثم قال ره احتج الحنفية و الشافعية و المالكية على إباحة ذبائح اليهود و النصارى بوجوه.
Then he said, ‘The Hanafis and the Shafiies and the Malikis argue based upon the slaughters of the Jews and the Christians with (various) aspects.
الأول الأصل في الأشياء الحل حتى يتبين التحريم و لم يثبت.
The first principle regarding the things is the Permissible until the Prohibition is clear and proven.
الثاني قوله تعالى وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ وَ طَعامُكُمْ حِلٌّ لَهُمْ و الطعام يشمل اللحم و غيره و الآية ناطقة بجواز أكل ذبائحهم.
The second are Words of the Exalted: and the food of those Given the Book is Permissible for you, and your food is Permissible for them; [5:5], and the food includes the meat and other, and Verse is speaking with the Permissibility of eating their slaughters.
و أما التنافي بينهما و بين قوله تعالى وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ فيمكن دفعه بوجهين.
And as for the contradiction between the two and Words of the Exalted: And do not eat from what Allah’s Name has not been mentioned upon [6:121], it is possible to repel it in two aspects.
الأول أن يحمل الموصول على الميتة كما رواه ابن أبي حاتم عن ابن عباس. و يدل عليه قوله تعالى في هذه الآية وَ إِنَّ الشَّياطِينَ لَيُوحُونَ إِلى أَوْلِيائِهِمْ لِيُجادِلُوكُمْ
The first is carrying the connected upon the ‘dead’, like what is reported by Ibn Abu Hatim from Ibn Abbas, and it is evidenced upon by Words of the Exalted in this Verse: 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].
فقد روي في تفسيرها أن الكفار كانوا يقولون للمسلمين إنكم تزعمون أنكم تعبدون الله فما قتل الله أحق أن تأكلوه مما قتلتموه و وجه التأييد أنهم أرادوا بما قتل الله ما مات حتف أنفه فينبغي حمل الموصول في صدر الآية على ذلك أيضا ليتلاءم أجزاء الكلام و يخرج عن التنافر.
It has been reported regarding its interpretation that the Kafirs had been saying to the Muslims, ‘You are claiming that you are worshipping Allah-azwj, so whatever Allah-azwj Kills is more rightful to be eaten than what you are killing!’ And the aspect of the support is that they intended from what Allah-azwj had Killed, what had died turning up its nose. So, it is befitting to carry the connected in the middle of the Verse upon that as well in order to fit parts of the speech and exit from the dissonance.
الوجه الثاني أن يؤول الصلة بما ذكر غير اسم الله عليه حيث قال جل ثناؤه 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
The second aspect is to interpret the connection with what the name of other than Allah-azwj is mentioned upon it whereby He-azwj, Majestic is His-azwj Praise, Said: 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].
الآية قرينة ظاهرة على أن المراد به في تلك الآية هذا المعنى لا غير فالواو في قوله سبحانه وَ إِنَّهُ لَفِسْقٌ واو الحال أي لا تأكلوا مما لم يذكر اسم الله عليه حال كونه فسقا أي أهل به لغير الله و لا يستقيم كونها للعطف لما يلزم من عطف الخبر على الإنشاء.
The Verse pairs the apparent based upon that the intent in that Verse is this meaning, not something else, so the (letter) ‘Waw’ in Words of the Glorious: and it is a transgression, [6:121], is a (letter) ‘Waw’ of the situation, i.e., do not eat from what the Name of Allah-azwj has not been mentioned upon it, a state of being a transgression i.e., dedicated with for other than Allah-azwj, and it is not correct that it is sympathetic to what is required of the sympathy of the news on the creation.
الثالث روي أن النبي ص أكل من الذراع المسموم الذي أهدته إليه اليهودية و كان مرض السم يعاوده في بعض الأوقات إلى أن مات ص من ذلك و أكله من ذلك اللحم يدل على حل ذبيحة اليهود.
The third, it is reported that the Prophet-saww ate from the poisoned forearm (of a sheep) which the Jewish woman had gifted to him-saww, and the illness of the poison used to return to him-saww in some of the timings until he-saww passed away from that and eating from that meat indicated upon the Permissibility of the slaughter by the Jews.
و احتج الحنابلة على تحريم ذبيحة المسلم إذا ترك التسمية سواء تركها عمدا أو سهوا بظاهر الآية وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ و احتج المالكية و الشافعية على إباحتها مطلقا بِظَاهِرِ قَوْلِهِ ص ذَبِيحَةُ الْمُسْلِمِ حَلَالٌ وَ إِنْ لَمْ يَذْكُرِ اسْمَ اللَّهِ.
And the Hanbalis argued based upon the prohibition of the slaughter by the Muslim when he neglects naming, besides neglecting it deliberately, or mistaken, by the apparent of the Verse: And do not eat from what Allah’s Name has not been mentioned upon [6:121]; and the Malikis and the Shafiies argued based upon it being legalised absolutely by the apparent of his-saww words: ‘Slaughter by the Muslim is Permissible, and even if he does not mention the Name of Allah-azwj’.
و هذا الحديث لم يثبت عند الإمامية و حمله الحنفية على حالة النسيان لا العمد و أورد الشافعية عليهم أنه على هذا التقدير يلزم كون المسلم أسوأ حالا من اليهود و النصارى لأن المسلم التارك التسمية عمدا لا يجوز أكل ذبيحته و اليهود و النصراني التارك يجوز أكل ذبيحته و هذا الإيراد ليس بشيء لأن الأمور تعبدية لا مجال للبحث فيها.
And this Hadeeth is not proven in the view of the Imamites, and the Hanfis carried it upon the state of forgetfulness, not deliberateness, and the Shafiies rebutted upon them that based upon this assessment, it necessitates the Muslim a state of the Jews and the Christian, because the Muslims who is a neglecter of the naming deliberately, it is not Permissible to eat his slaughter, while the Jew and the Christian, the neglecter, it is Possible to eat his slaughter, and this intent isn’t with anything because the affairs are devotional and there is no room for the discussion in it’.
ثم قال ره و الجواب عن الاستدلال بآية وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ أنه لا ريب أن ظاهرها ينافي ظاهر آية وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ
Then he said, ‘And the answer about the evidencing by the Verse: and the food of those Given the Book is Permissible for you, and your food is Permissible for them; [5:5], is that there is no doubt that its apparent negates the apparent of the Verse: And do not eat from what Allah’s Name has not been mentioned upon [6:121].
و لكن رفع التنافي ليس بمنحصر فيما ذكرتم ليتم كلامكم فإن رفعه بما قلنا و نقله محدثونا عن أئمة أهل البيت ع بتخصيص الطعام بما عدا اللحوم أولى و أحسن من حملكم و تأويلكم البعيد و تخصيص الطعام بالبر و التمر و نحوهما شائع.
But, raising the negation isn’t limited in what you mentioned in order to complete your speech, for raising it with what we said, and our narrators have transmitted from Imams-asws of People-asws of the Household with the specifically the food with the exception of the meats is foremost and better than your carrying and your far-fetched interpretations, and the specific of the food is with the wheat, and the dates, and approximate to it is common.
وَ فِي حَدِيثِ أَبِي سَعِيدٍ الْخُدْرِيِ كُنَّا نَخْرُجُ لِصَدَقَةِ الْفِطْرِ عَلَى عَهْدِ رَسُولِ اللَّهِ ص صَاعاً مِنْ طَعَامٍ أَوْ صَاعاً مِنْ شَعِيرٍ.
And in a Hadeeth by Abu Saeed Al-Khudri, ‘We used to extract the charity in the era of Rasool-Allah-saww, a Sa’a (unit of measurement) of food, or a Sa’a of barley’’.
و معلوم أن المراد بالطعام ما قلناه إذ لا يقال صاع من لحم و قد روي عن أئمة أهل البيت ع أن المراد بالطعام في هذه الآية الحبوب و ما شابهها و رواية ابن أبي حاتم لم تثبت عند كثير من محدثيكم فكيف عندنا.
And the known is that the intent with the food is what we said, when it cannot be said, ‘A Sa’a of meat’. And it has been reported from the Imams-asws of People-asws of the Household that the intent with the food in this Verse are the seeds and what resembles these, and the report of Ibn Abu Hatim is not proven in the view of many of your own narrators, so how can it (proven) with us.
و لا دلالة في قوله تعالى وَ إِنَّ الشَّياطِينَ لَيُوحُونَ إِلى أَوْلِيائِهِمْ الآية على أن المراد بما لم يذكر اسم الله عليه الميتة فقط لأنه يشمل فردي ما مات حتف أنفه و ما ذبح من دون ذكر اسم الله عليه من ذبائح المسلمين و الكفار و حصول الجدال في الفرد الأول لأن تلبيسهم على المسلمين و إظهارهم الباطل في صورة الحق إنما يتمشى فيه
And there is no evidence in Words of the Exalted: and that the Satans are suggesting to their friends [6:121]. The Verse is based upon that the intent with what the Name of Allah-azwj has not been mentioned upon, is the ‘dead’ only, because it includes the individual what dies, turning up its nose, and what is slaughtered from without the Name of Allah-azwj having been mentioned upon it, from the slaughters of the Muslims and the Kafirs, and the controversy occurred in the first individual because they deceived the Muslims and displayed falsehood in the form of the truth, but rather, one walks in it.
فحكى سبحانه جدالهم فيما جادلوا فيه دون ما لم يجادلوا فيه و ذلك لا يوجب تنافر أجزاء الكلام بوجه من الوجوه كما لا يخفى
The Glorious Narrated their argument regarding what they were arguing about, besides what they were not arguing about, and that does not oblige the dissonance of parts of the speech with an aspect from the aspects, like what is not hidden.
و كذا لا دلالة في قوله وَ إِنَّهُ لَفِسْقٌ على تأويل مما لم يذكر اسم الله عليه
And like that, there is no evidence regarding His-azwj Words: and it is a transgression, [6:121], based upon interpretation, from what the Name of Allah-azwj has not been mentioned upon it.
فإن استعمال الفسق في الآية في غير معناه الحقيقي حيث أخرجه عن معناه المصدري لوجود الصارف فيها عن حمله عليه لا يدل على أنه في آية أخرى محمول على غير معناه الحقيقي و الحال أنه لا صارف عن حمله فيها على معناه الحقيقي.
The use of (the word) ‘transgression) in the Verse other than its true meaning, as he removed it from its intrinsic meaning because the one who deflected it from carrying it on it, does not indicate that in another Verse it is carried other than its true meaning, and the case is that it is not averted from carrying it in it to its true meaning.
قال صاحب الكشاف عند تفسير قوله تعالى وَ مِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ وَ بِالْيَوْمِ الْآخِرِ و قصة المنافقين عن آخرها معطوفة على قصة الذين كفروا كما تعطف الجملة على الجملة انتهى.
The author of ‘Al-Kashif’’ said at the interpretation of Words of the Exalted: And from the people there are ones who are saying: We believe in Allah and in the Last Day; and they are not at all Believers [2:8], and the story of the hypocrites from its end is linked to the story of those who disbelieved, just as the sentence corresponds to the sentence’ – end.
و قال صاحب الكشاف أراد أنه ليس من باب عطف جملة على جملة لتطلب مناسب الثانية مع السابقة بل من باب ضم الجملة مسوقة إلى أخرى.
And the author of ‘Al-Kashaf’ said, ‘He wanted it not as a matter of correlating one sentence with another in order to require the matching of the second with the previous one, but rather from the matter of joining the sentence referred to another’.
و قال صاحب الكشاف أيضا عند تفسير قوله تعالى وَ بَشِّرِ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ
And the author of ‘Al-Kashaf’ said as well at the interpretation of Words of the Exalted: And give glad tidings to those who believe and are doing righteous deeds, [2:25].
فإن قلت علام عطف هذا الأمر و لم يسبق أمر و لا نهي ليصح عطفه عليه قلت ليس الذي يعتمد بالعطف هو الأمر حتى يطلب له شاكل من أمر أو نهي يعطف عليه
If you were to say, ‘Upon what is the inclination of this matter and neither has a Command preceded nor a Prohibition for its inclination to be correct upon it?’, I would say, ‘The one who relies with the inclination, it isn’t the Command until he seeks a comparative from a Command or a Prohibition to be inclining upon.
إنما المعتمد بالعطف هو جملة وصف ثواب المؤمنين فهي معطوفة على جملة وصف عقاب الكافرين كما يقال زيد يعاقب بالقيد و الإزهاق و بشر عمرا بالعفو و الإطلاق انتهى.
Rather, what is adopted with inclination is the sentence describing the Reward of the Momineen, so it is combined with the sentence describing the Punishment of the Kafirs, as it is said, ‘Zaid is punished with chains and being taking away, and Amar has been given the glad tidings of the pardon and being released’ – end.
و قال السيد في شرح المفتاح بعد ما قررناه لا يشترط في عطف القصة على القصة تناسب الجملتين في الخبرية و الإنشائية فليكن ذلك على ذكر منك فإنه ينجيك من تكلفات باردة في مواضع شتى.
And the Seyyid said in commentary ‘Al-Miftah’ after we had acknowledged it, ‘The inclination of the story to the story is not required to fit the two sentences in the predicate and the construction, so let it be mentioned by you, as it will save you from the cold encumberments in various places’.
فالمعنى و الله أعلم و لا تأكلوا مما لم يذكر اسم الله عليه إذا كان فسقا فليس المقام حينئذ مقام التأكيد إذ ليس الغرض النهي عنه في وقت كون الحكم بكونه فسقا مؤكدا كما هو مقتضى رجوع النفي إلى القيد في نحو ما جاء زيد ماشيا و لا تضرب زيدا راكبا و لهذا لم يجعلوا جملة
So the meaning, and Allah-azwj is more Knowing, ‘And do not eat from what the Name of Allah-azwj has not been mentioned upon, when it was a transgression. The place at that time is not the place of affirmation, since the purpose is not to forbid it at the time when the ruling is a certain transgression, as it is required to return the negation to the restriction in the way that, ‘Zaid did not come walking’ and ‘Zayd did not hit riding’, and for this they did not make it a sentence.
وَ إِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ بعد قوله جل شأنه فَلا أُقْسِمُ بِمَواقِعِ النُّجُومِ حالية و إنما حكموا بأنها معترضة بين القسم و جوابه لئلا يلزم ما قلنا هاهنا
And it is a mighty oath, if you only knew [56:76] after His-azwj Words: So do not swear by the locations of the stars! [56:75] is present tense, and rather they ruled that it is an objection between the swear and its answer, left it necessitate what we said over here.
و أما ما قيل من أن وجه التأكيد في الآية التي نحن فيها هو أن الكفار منكرون كون أكل ما لم يذكر اسم الله عليه فسقا فليس بشيء لأن المخاطب بالآية الكريمة المؤمنون و هم لا ينكرون كون أكل الميتة فسقا و المنكر لذلك هم غير المخاطبين بها فحينئذ تأكيد الكلام الملقى إلى غير المنكرين لكون غير المخاطبين منكرين اختراع لا يعرفه أحد من علماء المعاني.
And as for what is said that the aspect of the emphasis in the Verse which we are (discussing) in, it is that the Kafirs are denying the of eating what the Name of Allah-azwj has not been mentioned upon being a transgression. It isn’t with anything because the Addressed with that Honourable Verse are the Momineen, and they are not denying eating the dead as being a transgression, and the deniers of that, they are other than the ones Addressed with it. And the one who denies this is the one who is not addressed by it, so in that case the confirmation of the speech delivered to the non-denier is because the non-addressed are denying an suggestion that no one from the scholars knows the meaning.
و الجواب عما روي من أكله ص من اللحم الذي أهدته اليهودية بأن الرواية لم تثبت صحتها عندنا و احتمال علمه ص بشراء تلك اليهودية ذلك اللحم من جزار مسلم إما بإخبار أحد من الصحابة أو بإلهام و نحوه قائم و التقريب لا يتم بدون بيان انتفائه.
And the answer about what is reported of his-saww having eaten the meat which the Jewess had gifted, the report, its correctness has not been proven with us, and the possibility of his-saww knowing that Jewess having bought that meat from a Muslim butcher. As for the Hadeeth from one of the companions, of inspiration and approximate to it, are standing, and the approximation is not complete without explanation of its negation.
و أما ما اختاره ابن بابويه من إباحة ذبيحة اليهود و النصارى و المجوس إذا سمعنا منهم التسمية عند الذبح فقد استدل عنه ببعض الروايات و بقوله سبحانه فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِنْ كُنْتُمْ بِآياتِهِ مُؤْمِنِينَ
And as for what is chose by Ibn Babuway from the legalisation of the slaughter by a Jew and the Christian and the Magian is when we hear the naming (of Allah-azwj) from them during the slaughter. There is evidence of it in some of the reports and Words of the Glorious: So, eat from whatever Allah’s Name is mentioned upon if you were believers in His Signs [6:118].
و هذا قد ذكر اسم الله عليه و ليس في الآية الكريمة تقييد الذاكر بكونه مسلما فتدخل الأصناف الثلاثة و أما غيرهم من الكفار فهم خارجون بإجماع المسلمين على تحريم ذبائحهم و لو لا أن قوله هذا مخالف للروايات المتضافرة و عمل جماهير علمائنا لكان العمل به غير بعيد عن الصواب إن ألحقنا المجوس بأهل الكتاب انتهى كلامه رفع الله مقامه.
And this, the Name of Allah-azwj has been mentioned upon it, and there isn’t any restriction in the Honourable Verse of the mentioner of him being a Muslim, so the three types (Jews, Christians, Magians) are included. And as for the others from the Kafirs, they are outside, by consensus of the Muslims, upon the Prohibition of their slaughters; and had it not been for these words of his opposing the concerted reports and work of the masses of our scholars, the working with it would not be far from the correct, that we should attach the Magians with people of the Book’ – end of his speech, may Allah-azwj Raise his position.
و قال الشيخ السديد المفيد قدس الله نفسه الزكية في رسالة الذبائح اختلف أهل الصلاة في ذبائح أهل الكتاب فقال جمهور العامة بإباحتها و ذهب نفر من أوائلهم بحظرها و قال جمهور الشيعة بحظرها و ذهب نفر منهم إلى مذهب العامة في إباحتها و استدل الجمهور من الشيعة على حظرها بقول الله عز و جل 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 unerring Sheykh Al-Mufeed, may Allah-azwj Sanctify his soul, the pure, said in ‘Risalat Al-Zabaih’, ‘The people of Salat are differing regarding the slaughters by people of the book. The masses of the general Muslims speak with it being legalised, and a number of their friends went with its precaution; and masses of the Shias spoke with its precaution, and a number of them went to the doctrine of the general Muslim regarding its legalisation, and masses of the Shias evidence upon its precaution by Words of Allah-azwj Mighty and Majestic: 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].
قالوا فحظر الله سبحانه بتضمن هذه الآية أكل كل ما لم يذكر عليه اسمه من الذبائح دون ما لم يرده من غيرها الإجماع و الاتفاق
They said, ‘Allah-azwj the Glorious has Cautioned in the inclusion of tis Verse from eating all what the Name of Allah-azwj has not been mentioned upon, from the slaughters, besides what is not intended from others, the consensus and the concurrent.
فاعتبرنا المعنى بذكر التسمية أ هو اللفظ بها خاصة أم هو شيء ينضم إلى اللفظ و يقع لأجله على وجه يتميز به مما يعمه و إياه الصيغة من أمثاله في الكلام فبطل أن يكون المراد هو اللفظ بمجرده لاتفاق الجميع على حظر ذبيحة كثر ممن يتلفظ بالاسم عليها كالمرتد
So, we consider the meaning of mentioning the naming, is it the pronouncing with it in particular, or is it something connected to the wording? And it occurs for its reason upon an aspect of distinguishing with it from what is common to him and him, the phrase from its like, and the speech. Thus, it invalidates that the intent would be the audible pronunciation as there is concurrence of all upon the precaution of slaughter by many of the one who do pronounce with the Name upon it, like the Apostate.
و إن سمى تجهلا و المرتد عن أصل من الشريعة مع إقراره بالتسمية و استعمالها و المشبه لله تعالى بخلقه لفظا و معنى و إن دان بفرضها عند الذبيحة متدينا و الثنوية و الديصانية و الصابئين و المجوس.
And if he is named as ignorant and the Apostate from a principle of the Law, along with his acknowledgment with the naming and utilising it, and resembling Allah-azwj the Exalted with His-azwj creatures, and the meaning is, and even if he makes it a religion as a necessity during the slaughter as a religion, and the Dualist, and the Deysani, and the Sabean, and the Magian.
قلت إن المعنى بذكرها هو الثاني من وقوعها على وجه يتخصص به من تسمية من عددناه و أمثالهم في الضلال فنظرنا في ذلك فأخرج لنا دليل الاعتبار أنها تسمية المتدين بفرضها على ما تقرر في شريعة الإسلام مع المعرفة بالمسمى المقصود بذكره عند الذبيحة إلى استباحتها دون من عداه بدلالة حصول الحظر مع التسمية ممن أنكر وجوب فرضها و تلفظ بها لغرض له دون التدين ممن سميناه
I said that the meaning of mentioning it is the second of its occurrence in a way that is specific to him by naming those whom we have enumerated and their likes in error, so we looked into that, and he produced for us the evidence of consideration. It is the naming of the religious by imposing it on what is established in the law of Islam with the knowledge of the naming intended to be mentioned at the sacrifice so that it is Permissible without anyone else in the indication of the Prohibition with the naming of those who denied the necessity of its imposition and uttered it for his purpose without being religious by whom we have named.
و حصوله أيضا مع تسمية المتدين بفرضها إذا كان كافرا يجحد أصلا من الشريعة لشبهة عرضت له و إن كان مقرا بسائر ما سوى الأصل على ما بيناه و حظر ذبيحة المشبه و إن سمى و دان بفرضها كما ذكرناه.
And it also occurs with the designation of the religious by imposing it if he is a Kafir, denying an origin of the Shariah due to a suspicion that was presented to him, and if he acknowledges everything other than the original, as we have indicated, and the prohibition of the sacrifice of the suspect, even if it is named and condemned by its imposition, as we mentioned.
و إذا صح أن المراد بالتسمية عند الذكاة ما وصفناه من التدين بفرضها على شرط ملة الإسلام و المعرفة بمن سماه ثبت حظر ذبائح أهل الكتاب لعدم استحقاقهم من الوصف بما شرحناه و لحوقهم في المعنى الذي ذكرناه بشركائهم في الكفر من المجوس و الصابئين و غيرهما من أصناف المشركين و الكفار.
And if it is true that what is meant by the naming at the time of sacrifice is what we have described of religiosity by imposing it on the condition of the religion of Islam and knowledge of the One-azwj he named, it is proven that the sacrifices of the people of the Book were Prohibited because they did not deserve to be described by what we explained and their rights in the meaning that we mentioned with their partners in the Kufr from the Magians and the Sabeans and other types of the Polytheists and the Kafirs.
سؤال فإن قال قائل فإن اليهود تعرف الله جل اسمه و تدين بالتوحيد و تقربه و تذكر اسمه على ذبائحها و هذا يوجب الحكم عليها بأنها حلال.
Question – If a speaker were to say, ‘The Jews recognise Allah-azwj, Majestic is His-azwj Name, and make it a religion with the Oneness, and draw near to Him-azwj and mention His-azwj Name upon their slaughters’, and this would oblige the ruling upon it that it is Permissible’.
الجواب قيل له ليس الأمر على ما ذكرت لا اليهود من أهل المعرفة بالله عز و جل حسب ما قدرت و لا هي مقرة بالتوحيد في الحقيقة و إن كان تدعي ذلك لأنفسها بدلالة كفرها بمرسل محمد ص و جحدها لربوبيته و إنكارها لإلهيته من حيث اعتقدت كذبه ص و دانت ببطلان نبوته
The answer, it would be said to him, ‘The matter isn’t based upon what you have mentioned, nor are the Jews from the people recognising Allah-azwj Mighty and Majestic, according to what my ability, nor are they acknowledgers of the Oneness in the reality, and even though they are claiming that for themselves with evidence of their Kufr with the Sending of Muhammad‑saww and their rejection of His-azwj Lordship, and denial of His-azwj Divinity from whereby they believed in his-saww being a liar, and they make it a religion with nullification of his-saww Prophet-hood.
و ليس يصح الإقرار بالله عز و جل في حالة الإنكار له و لا المعرفة به في حد الجهل بوجوده
And it isn’t correct, the acknowledgment with Allah-azwj Mighty and Majestic in a state of denial to him-saww, nor is the recognition with Him-azwj in a limitation of the ignorance of His‑azwj Existence.
و قد قال الله تعالى لا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ يُوادُّونَ مَنْ حَادَّ اللَّهَ وَ رَسُولَهُ
And Allah-azwj the Exalted has Said: You will not find a people believing in Allah and the Last Day befriending ones who oppose Allah and His Rasool [58:22].
و قال وَ لَوْ كانُوا يُؤْمِنُونَ بِاللَّهِ وَ النَّبِيِّ وَ ما أُنْزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِياءَ
And Said: And had they believed in Allah and the Prophet and what was Revealed to him, they would not have taken them as friends, [5:81].
و قال فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً
And Said: But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves from what you judge, and they accept submissively [4:65].
و لو كانت اليهود عارفة بالله تعالى و له موحدة لكانت به مؤمنة و في نفي القرآن عنها الإيمان دليل على بطلان ما تخيله الخصم.
And if the Jews has recognised Allah-azwj the Exalted, and were Monotheistic to Him-azwj, they would have been believers in Him-azwj, and in the Quran there is negation of (their) Eman, evidence’s upon the invalidity of what the opponent is contending.
على أن ما يظهر اليهود من الإقرار بالله عز اسمه و توحيده قد يظهر من مستحل الخمر بالشبهة و يقترن إلى ذلك بإقراره بنبوة محمد ص و التدين بما جاء به في الجملة و قد أجمع علماء الأمة على أن ذبيحة هذا محرمة و أنه خارج من جملة من أباح الله تعالى أكل ذبيحته بالتسمية فاليهود أولى بأن يكون ذبائحهم محرمة لزيادتهم عليه في الكفر و الضلال أضعافا مضاعفة.
Based upon that what the Jews are revealing from the acknowledgment with Allah-azwj, Mighty is His-azwj Name, and His-azwj Oneness, have revealed from the permissibility of the wine with the suspicion, and paired to that is his linking to that by his acknowledgment with Prophet-hood of Muhammad-saww, and making it a religion with whatever he-saww had come with as a whole; and the scholars of the community are united upon that a slaughter by this one is Prohibited, and it is outside from the whole of the legalised by Allah-azwj the Exalted of eating his slaughter with the naming. Thus the Jews are foremost with their slaughters being Prohibited due to their additions upon it in the Kufr and the straying, an additional multiple.
مع أنه لا شيء يوجب جهل المشبهة بالله عز و جل إلا و هو موجب جهل اليهود و النصارى بالله و لا معنى يحصل لهم الحكم بالمعرفة مع إنكارهم لإلهية مرسل محمد ص و كفرهم به إلا و هو يلزم صحة الحكم على المشبهة بالمعرفة و إن اعتقدوا أن ربهم على صورة الإنسان بعد أن يصفوه بما سوى ذلك من صفات الله عز و جل و هذا ما لا يذهب إليه أحد من أهل المعرفة و إن ذهب علمه على جميع المقلدة.
Along with that there is nothing obliging the ignorance of the resemblance with Allah-azwj Mighty and Majestic except and it obliges ignorance of the Jews and the Christians with Allah‑azwj, and there is no meaning for the ruling resulting for them with the recognition along with their denials of the Divinity of the Sending of Muhammad-saww and their Kufr with him‑asws, except and it necessitates the correct ruling based upon the suspicion with the recognition, and even though they were to believe that their Lord-azwj is upon an image of the human being after having described Him-azwj with what is besides that from the Attributes of Allah-azwj Mighty and Majestic; and this, no one from the people of recognition would go to, and even if the knowledge goes upon entirety of the imitators.
على أنه ليس أحد من أهل الكتاب يوجب التسمية و لا يراها عند الذبيحة فرضا و إن استعملها منهم إنسان فلعادة مخالطة مع أن مخالفينا لا يفرقون بين ذبائح اليهود و النصارى
Based upon that there isn’t anyone from the people of the Book obliging the naming, nor has he been seen to do so during the slaughter anyway, and if a person from there were to utilise it, so the habit is mixed with that our adversaries are not differentiating between slaughter of the Jews and the Christians.
و ليس في جهل النصارى بالله عز و جل و عدم معرفتهم به لقولهم بالأقانيم و الجوهر و الأب و الابن و الروح و الاتحاد شك و لا ريب و إذا ثبت حظر ذبائح النصارى بما وصفناه وجب حظر ذبائح اليهود للاتفاق على أنه لا فرق بينهما في الإباحة و التحريم.
And it isn’t in the ignorance of the Christians with Allah-azwj Mighty and Majestic and lack of their recognition with Him-azwj due to their words with the persons, and the essence, and the father, and the son, and the (Holy) Spirit, and the unity, there is neither any doubt nor suspicion. And when the precaution of slaughter by the Christians is proven with what we have described, it obliges the precaution with slaughters by the Jews due to the concordance upon that there is no difference between the two in the legalisation and the Prohibition.
و شيء آخر و هو أنه متى ثبت لليهود و النصارى بالله عز و جل معرفة وجب بمثل ذلك أن للمجوس بالله تعالى معرفة و لعبدة الأصنام من قريش و من شاركهم في الإقرار بالله سبحانه و اعتقادهم بعبادة الأصنام القربة إليه عز اسمه
And another thing, and it is that when it is proven for the Jews and the Christians recognition with Allah-azwj Mighty and Majestic, the likes of that obliges for the Magians recognition with Allah-azwj the Exalted, and for the idol worshippers from Qureysh and from their participants in the acknowledgment with Allah-azwj the Glorious, and their belief with the idol worshippers, to draw closer to Him-azwj, Mighty is His-azwj Name.
فإن كان كفر اليهود و النصارى لا يمنع من استباحة ذبائحهم لإقرارهم في الجملة بالله تعالى فكفر من عددناه لا يمنع أيضا من ذلك و هذا خلاف للإجماع و ليس بينه و بين ما ذهب إليه الخصم فرق مع ما اعتمدنا من الاعتلال.
So, if the Kufr by the Jews and the Christians were not to prevent from legalising their slaughters due to their acknowledgment as a whole with Allah-azwj the Exalted, so the Kufr of the ones we have enumerated cannot prevent as well from that; and this is opposite of the consensus, and there isn’t any difference between it and what the contender has gone to, along with what we have relied from the invalidity.
و مما يدل أيضا على حظر ذبائح اليهود و أهل الكتاب و جميع الكفار أن الله جل اسمه جعل التسمية في الشريعة شرطا في استباحة الذبيحة و حظر الاستباحة على الشك و الريب
And as well, from what evidence’s upon the precaution of slaughters by the Jews and people of the Book, and entirety of the Kafirs is that Allah-azwj, Majestic is His-azwj Name, Made the naming to be a pre-condition in the law, as a condition in legalisation of the slaughter, and the precaution of the legalisation is based upon the doubt and the suspicion.
فوجب اختصاصها بذبيحة الدائن بالشريعة المقر بفرضها دون المكذب بها المنكر لواجباتها إذا كان غير مأمون على نبذها و التعمد لترك شروطها لموضع كفره بها و القربة بإفساد أصولها
So, it obliges specifying it with a slaughter with the one who makes it a religion with the law, the acknowledge with its imposition, besides the one belying it, and the denier of its obligation, when it is not safe to reject it and deliberately neglecting its conditions, for a place of his Kufr with it and the drawing near, by corrupting its principles.
و هذا موضح عن حظر ذبائح كل من رغب عن ملة الإسلام و شيء آخر و هو أن القياس المستمر في السمعيات على مذاهب خصومنا يوجب حظر ذبائح أهل الكتاب من قبل أن الإجماع حاصل على حظر ذبائح كفار العرب
This is clarified about the Prohibition of the sacrifices of everyone who abandons the religion of Islam, and something else, which is that the continuous analogy in the audible to the doctrines of our opponents necessitates the Prohibition of the sacrifices by the people of the Book before the unanimity of Prohibiting the sacrifices of the Kafirs of the Arabs.
و كانت العلة في ذلك كفرهم و إن كانوا مقرين بالله عز و جل فوجب حظر ذبائح اليهود و النصارى لمشاركتهم من ذكرناه في الكفر و إن كانوا مقرين لفظا بالله جل اسمه على ما بيناه.
And the reason for that was their Kufr, and if they had acknowledged with Allah-azwj Mighty and Majestic, then the slaughter be the Jews and Christians had to be prohibited due to their participation with the ones whom we mentioned being in Kufr, and if they had acknowledged the wording of Allah-azwj, Majestic is His-azwj Name, based upon what we have explained.
و شيء آخر و هو أنا و جمهور مخالفينا نرى إباحة من سها عن ذكر الله من المسلمين لما يعتقد عليه من النية من فرضها فوجب أن يكون ذبيحة من أبى فرض التسمية محظورة و إن تلفظ عليها بذكرها و هذا مما لا محيص عنه.
And another thing, and it is, I and masses of our adversaries, we view the legalisation of the one from the Muslims who forgets mentioning Allah-azwj when he believes upon it, from the intention of the One-azwj Who Imposed it. So it obliges that a slaughter of the one refuses the obligation of the naming, would be precautionary, and even if he were to pronounce upon it with its mention, and this is from what there is no escaped from it.
فإن قالوا فما تصنعون في قول الله عز و جل الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّباتُ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ وَ طَعامُكُمْ حِلٌّ لَهُمْ و هذا صريح في إباحة ذبائح أهل الكتاب.
If they were to say, ‘So what will you do regarding Words of Allah-azwj Mighty and Majestic: Today the good things are Permissible for you, and the food of those Given the Book is Permissible for you, and your food is Permissible for them; [5:5]. And this is explicit in legalisation of slaughters by people of the Book?’
قيل له قد ذهب جماعة من أصحابنا إلى أن المعنى في هذه الآية من أهل الكتاب من أسلم منهم و انتقل إلى الإيمان دون من أقام على الكفر و الضلال و ذلك أن المسلمين تجنبوا ذبائحهم بعد الإسلام كما كانوا يتجنبونها قبله فأخبرهم الله تعالى بإباحتها لتغير أحوالهم عما كانت عليه من الضلال.
It would be said to him, ‘A group of our companions have gone to that the meaning in this Verse is from people of the Book, and ones from them who became Muslims and transferred to the Eman besides the one staying upon the Kufr and the straying, and that is because the Muslims were keeping away from their slaughters after Al-Islam just as they were keeping away from these before it, so Allah-azwj the Exalted Informe with of its legalisation due to the change of their situation from what straying they used to be upon’.
قالوا و ليس بمنكر أن يسميهم الله أهل كتاب و إن دانوا بالإسلام كما سمى أمثالهم من المنتقلين عن الذمة إلى الإسلام حيث يقول وَ إِنَّ مِنْ أَهْلِ الْكِتابِ لَمَنْ يُؤْمِنُ بِاللَّهِ وَ ما أُنْزِلَ إِلَيْكُمْ وَ ما أُنْزِلَ إِلَيْهِمْ خاشِعِينَ لِلَّهِ لا يَشْتَرُونَ بِآياتِ اللَّهِ ثَمَناً قَلِيلًا أُولئِكَ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ إِنَّ اللَّهَ سَرِيعُ الْحِسابِ
They said, ‘And it isn’t deniable that Allah-azwj has Named them as people of the Book, and that they made it a religion with Al-Islam just what He-azwj has Named, from the ones transferring from being under the responsibility to Al-Islam whereby He-azwj Says: And from the People of the Book there is one who believes in Allah and (in) that which has been Revealed to you and (in) that which has been Revealed to them, being humble to Allah; they are not taking a small price for the Signs of Allah; they, for them, their Recompense is in the Presence of their Lord; surely Allah is quick in Reckoning [3:199].
فأضافهم بالنسبة إلى الكتاب و إن كانوا على ملة الإسلام فهكذا تسمى من أباح ذبيحته من المنتقلين عما لزمه و إن كانوا على الحقيقة من أهل الإيمان و الإسلام.
He-azwj Added them with attribution to the Book, and even though they were upon the nation of Al-Islam. So, like that is Named, the ones whose slaughter is legal, from the ones transferring from what had necessitated him, and that they were upon the reality, from the people of Eman and Al-Islam’.
و قال الباقون من أصحابنا إن ذكر طعام أهل الكتاب في هذه الآية يختص بحبوبهم و ألبانهم و ما شاكل ذلك دون ذبائحهم بما قدمنا ذكره من الدلائل و شرحناه من البرهان لاستحالة التضاد بين حجج الله تعالى و القرآن و وجوب خصوص الذكر بدلائل الاعتبار و هذا كاف لمن تأمله
And the rest of our companions said, ‘The mention of food of the people of the Book in this Verse is specific with their seeds and their milks and whatever resembles that, besides their slaughters’, due to what we have forwarded of its mention from the evidence(s), and we have commented on from the proofs, the impossibility of the contradiction between Arguments of Allah-azwj the Exalted and the Quran, and the obligation of specific of the mention with reliable evidence. And this suffices for the one who ponders it.
سؤال فإن قال قائل خبروني عما ذهبتم إليه من تحريم ذبائح أهل الكتاب أ هو شيء تأثرونه عن أئمتكم من آل محمد ع أم حجتكم فيه ما تقدم لكم من الاعتبار دون السماع الشياع من جهة النقل و الأخبار
Question – If a speaker were to say, ‘Inform me about what you are going to, from prohibiting the slaughters by people of the Book, is it something you are finding from your Imams-asws from the Progeny-asws of Muhammad-saww, or your arguments regarding it is what has preceded for you all from the reliable, besides the hearsay spread from the direction of the transmission?’
جواب قيل له عمدتنا في ذلك أقوال أئمتنا الصادقين من آل محمد ص و ما صح عندنا من حكمهم به و إن كان الاعتبار دليلا قاطعا عند ذوي العقول و الأديان فإنا لم نصر إليه من ذلك دون ما ذكرناه من الأثر و وصفناه.
Answer – It would be said to him, ‘We rely regarding that upon the words of our Imams-asws, the truthful ones from Progeny-asws of Muhammad-saww and what is correct with us from their-asws rulings with it, and even though the consideration is conclusive evidence in the view of the ones with intellects and the religions. We do not insist upon it from that besides what we have mentioned from the Ahadeeth and described it’.
فإن قال فإنني لم أقف من قبل على شيء ورد من آل محمد ع في هذا الباب فاذكروا جملة من الروايات فيه لأضيف مفهومه إلى ما قد استقر عندي العلم به من دليل القرآن على ما رتبتموه من الاستدلال.
If he says, ‘I have not come across from before anything having referred to from the Progeny-asws of Muhammad-saww in this subject. So mention all of the reports regarding it in order to add to its understanding to what the knowledge of it is settled with me, evidence of the Quran, based upon what you have arranged of the evidence’.
قيل له أما إذا آثرت ذلك للبيان فإنا مثبتوه لك و الله الموفق للصواب. ثم قال
It is said, ‘As for when you are preferring that for the explanation, then I shall prove it to you, and Allah-azwj is the Harmoniser to the correctness. Then he said:
1 أَخْبَرَنِي أَبُو الْقَاسِمِ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ قُولَوَيْهِ وَ أَبُو جَعْفَرِ بْنُ بَابَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عَمْرٍو عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ: سُئِلَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ ذَبِيحَةِ الذِّمِّيِّ فَقَالَ لَا تَأْكُلْهَا سَمَّى أَمْ لَمْ يُسَمِ.
‘It is narrated to me by Abu Al-Qasim Ja’far Bin Muhammad Bin Qawlawiyah, and Abu Ja’far Bin Babuwayh, from Muhammad Bin Yaqoub Al-Kulayni, from Ali Bin Ibrahim, from his father, from Usman Bin Amro, from Al-Mufazzal Bin Salih, from Zayd Al-Shaham who said,
‘Al-Sadiq Ja’far-asws Bin Muhammad-asws was asked about the slaughter by ‘Al-Zimmi’ (one under the responsibility of the Muslim government). He-asws said: ‘Do not eat it, whether he has named (Allah-azwj) or not named’’.[1]
2وَ بِالْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ إِنَّ لَنَا جَاراً قَصَّاباً يَجِيءُ بِيَهُودِيٍّ فَيَذْبَحُ لَهُ حَتَّى يَشْتَرِيَ مِنْهُ الْيَهُودُ فَقَالَ لَا تَأْكُلْ ذَبِيحَتَهُ وَ لَا تَشْتَرِ مِنْهُ.
By the chain from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al-Husayn Al-Ahmasy,
‘From Abu Abdullah-asws having said: ‘A man said to him, ‘May Allah-azwj Keep you well! There is a neighbour for us, a butcher. He brought a Jew to slaughter for him so the Jews would buy from him’. He-asws said: ‘Do not eat his slaughter and do not buy from him’’.[2]
أقول ثم أورد قدس الله روحه جملة من الأخبار من الكافي و غيره مما سيأتي بعضها
I (Majlisi) am saying, ‘Then he, may Allah-azwj Sanctify his soul, referred to all of these Ahadeeth from Al-Kafi and other (books) from what I shall be coming with some of these.
ثم قال. فهذا جملة مما ورد عن أئمة آل محمد ص في تحريم ذبائح أهل الكتاب قد ورد من الطرق الواضحة بالأسانيد المشهورة و عن جماعة بمثلهم في الستر و الديانة و الثقة و الحفظ و الأمانة يجب العمل و بمثلهم في العدد يتواتر الخبر و يجب العمل لمن تأمل و نظر
Then he said, ‘So this is a summary of what has been reported from Imams-asws of Progeny-asws of Muhammad-saww regarding prohibition of the slaughters by people of the Book.It has been reported from clear paths with well-known chains of narrators and from a group of like them in covering, religion, trust, preservation, and trustworthiness. It is obligatory to act, and the like of them in number is frequent, and action is obligatory for those who contemplate and consider.
و إذا كان هذا هكذا ثبت ما قضينا به من ذبائح أهل الكتاب و الحمد لله
And when this was like that, it proves what we have judged with of the slaughters by people of the Book, and the Praise is for Allah-azwj.
فأما تعلق شذاذ أصحابنا في خلاف مذهبنا بما
3 رَوَاهُ أَبُو بَصِيرٍ وَ زُرَارَةُ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنْ ذَبِيحَةِ أَهْلِ الْكِتَابِ فَأَطْلَقَهَا.
As for the perversion by our companion in opposing our doctrines with what is reported by Abu Baseer and Zurara, from Abu Abdullah-asws having been asked about slaughter by people of the Book. He-asws freed (allowed) it’’.[3]
فإن لذلك وجهين أحدهما التقية من السلطان و الإشفاق على شيعته من أهل الظلم و الطغيان إذ القول بتحريمها خلاف ما عليه جماعة الناصبية و ضد لما يفتي به سلطان الزمان و من قبله من القضاة و الحكام.
There are two aspects for that. One of them is the Taqiyyah (dissimulation) from the ruling authority and the compassion upon his-asws Shias from the unjust people and the tyrants, when the word with its prohibition is opposite to what the group of Nasibis (Hostile ones) is upon, and it is against what the rulers of the time had issued Fatwa (verdict) with, and from before him, from the judges and the rulers.
و الثاني
4 مَا رَوَاهُ يُونُسُ بْنُ عَبْدِ الرَّحْمَنِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ ذَبَائِحِ أَهْلِ الْكِتَابِ فَقَالَ لَا بَأْسَ إِذَا ذُكِرَ اسْمُ اللَّهِ وَ إِنَّمَا أَعْنِي مِنْهُمْ مَنْ يَكُونُ عَلَى أَمْرِ مُوسَى وَ عِيسَى.
And the second is what is reported by Yunus Bin Abdul Rahman, from Muawiya Bin Wahab who said, ‘I asked Abu Abdullah about slaughters by people of the Book. He-asws said: ‘There is no problem when the Name of Allah-azwj has been mentioned, and rather I-asws mean from them the ones who are upon the matter of Musa-as and Isa-as’’.[4]
فاشترط عليه الاسم و قد بينا أن ذلك لا يكون من كافر لا يعرف المسمى و من سمى فإنه يقصد به إلى غير الله جل و عز ثم إنه اشترط أيضا فيه اتباع موسى و عيسى و ذلك لا يكون إلا لمن آمن بمحمد ص و اتبع موسى و عيسى ع في القبول منه و الاعتقاد لنبوته و هذا ضد ما توهمه المستضعف من الشذوذ و الله الموفق للصواب انتهى كلامه ضاعف الله إكرامه.
So, he-asws stipulated the naming upon it, and we have explained that it cannot happen from a Kafir the naming one is not known, and the one head, he had intended with it to other than Allah-azwj Majestic and Mighty. Then he-asws stipulated as well regarding it, having followed Musa-as and Isa-as, and that cannot happen to be except for the one who believes in Muhammad-saww and follows Musa-as and Isa-as, regarding the acceptance from him-saww and the belief of his-saww Prophet-hood; and this is opposite to what the weak ones from the deviants are imagining, and Allah-azwj is Harmoniser to the correctness’ – end of his speech, may Allah-azwj Double his honour.
و أقول جملة القول في ذلك أنه اتفق الأصحاب بل المسلمون على تحريم ذبيحة غير أهل الكتاب من أصناف الكفار سواء في ذلك الوثني و عابد النار و المرتد و كافر المسلمين كالغلاة و غيرهم.
And I (Majlisi) am saying, ‘A summary of the word regarding that is, it is in accordance with the companions, but the Muslims are upon prohibition of slaughter by other than people of the Book, from the types of Kafirs. Equal in that are the idol worshippers and fire worshippers, and the Apostates, and Kafir of the Muslims like the exaggerators and others’.
و اختلف الأصحاب في حكم ذبيحة أهل الكتاب فذهب الأكثر إلى تحريمها و ذهب جماعة منهم ابن أبي عقيل و ابن جنيد و الصدوق ره إلى الحل لكن شرط الصدوق سماع تسميتهم عليها و ساوى بينهم و بين المجوس في ذلك و صرح ابن أبي عقيل بتحريم ذبيحة المجوس و خص الحكم باليهود و النصارى و لم يقيدهم بكونهم أهل ذمة و كذلك الآخران.
And the companions differed regarding the ruling on the slaughter by people of the Book. Many went to its prohibition, and a group from them, Ibn Abu Aqeel, and Ibn Juneyd, and Al-Sadouq went to the Permissibility, but a stipulation by Al-Sadouq was their naming (Allah-azwj) upon it, and he equated between them and the Magians in that; and Ibn Abu Aqeel was explicit with prohibiting slaughter by the Magians and particularise the ruling with the Jews and the Christians, and he did not restrict them with their being the people under the responsibility (of a Muslims government), and like that are the latter two.
و منشأ الاختلاف اختلاف الروايات في ذلك و هي كثيرة من الطرفين.
And the differing grew, differing of the reports regarding that, and these are many, from the two sides.
فالمحرمون حملوا أخبار الحل على التقية لاشتهاره بين المخالفين و عليه عملهم في الأعصار و الأمصار و اعترض عليه بأن أحدا من العامة لا يشترط في حل ذبائحهم أن يسمعهم يذكر اسم الله عليها و الأخبار الصحيحة التي دلت على حلها على هذا التقدير لا يمكن حملها على التقية.
The prohibitors carried the Ahadeeth upon the Taqiyya (dissimulation), due to its popularity between the adversaries, and upon it were their deeds in the towns and the cities. He objected upon it by that no one from the general Muslims has stipulated in Permissibility of their slaughter that they should be mentioning the Name of Allah-azwj upon it, and the correct Ahadeeth which evidence upon it being Permissible, is based upon this assessment. It is not possible to carry it upon the Taqiyyah (dissimulation)’.
و أقول يحتمل أن تكون مماشاة معهم إذ يمكن أن تحصل التقية بهذا القدر.
And I (Majlisi) am saying, ‘It is possible that it is in line with them when it is possible for the Taqiyyah to result to this extent’.
و المحللون حملوا أخبار التحريم و المنع على الكراهة و الصدوق حملها على عدم سماع التسمية و قال الشهيد الثاني و هذا أيضا راجع إلى حل ذبيحتهم لأن الكلام في حلها من حيث إن الذابح كتابي لا من حيث إنه سمى أو لم يسم
And the permitters carried the Ahadeeth of the Prohibition and the refusal based upon the abhorrence, and Al-Sadouq carried it upon (there being no need) to hear the naming. And the second martyr said, ‘And this as well returns to the Permissibility of their slaughters, because the speech in its Permissibility is from whereby when the slaughterer is (a person of the) Book, not from whether he had named or not named.
فإن المسلم لو لم يسم لو تؤكل ذبيحته اللهم إلا أن يفرق بأن الكتابي يعتبر سماع تسميته و المسلم يعتبر فيه عدم العلم بعدم تسميته و فيه سؤال الفرق فقد صرح في صحيحة جميل بأكل ما لم يعلم عدم تسميتهم كالمسلم انتهى.
The Muslim, if he were not to name, if the meat of his slaughter would not be eaten, except that the difference with the (person of the) Book, the consideration is with hearing his naming, and the Muslim, regarding him is considered without knowledge of not having named; and there is a question regarding it. The difference is explicit in ‘Saheeh’ of Jameel with eating what is not known, no need for their naming, just like the Muslim’ – end.
روى الشيخ في التهذيب 9 ر 68 بالرقم 289 عن الحسين بن سعيد عن ابن أبي عمير عن جميل و محمّد بن حمران أنهما سألا أبا عبد اللّه عليه السّلام عن ذبائح اليهود و النصارى و المجوس فقال بعضهم: انهم لا يسمون، فقال: فان حضرتموهم فلم يسموا فلا تأكلوا، و قال: اذا غاب فكل.
Note: It is reported by the Sheykh in ‘Al-Tehzeeb’ V 9, Ch 68, No. 289, from Al-Husayn Bin Saeed, from ibn Abu Umeyr, from Jameel and Muhammad Bin Hamran, they had both asked Abu Abdullah-asws about slaughters by the Jews, and the Christians, and the Magians, for some of them say they are not naming. He-asws said; ‘If you are present and they do not name, then do not eat’. And he-asws said: ‘When (you were) not present, then eat’.
و اختلفوا أيضا في اشتراط إيمان الذابح زيادة على الإسلام فذهب الأكثر إلى عدم اعتباره و الاكتفاء في الحل بإظهار الشهادتين على وجه يتحقق معه الإسلام بشرط أن لا يعتقد ما يخرجه عنه كالناصبي
And they are differing as well regarding the pre-conditions of Eman of the slaughterer, additional upon Al-Islam. Most (of them) went to not relying upon it, and the sufficing in Permissibility at the manifesting the two testimonies, is based upon an aspect of investigating the Islam with him with a condition that he does not believe what would exit him from it, like the Nasibi (Hostile one).
و بالغ القاضي فمنع من ذبيحة غير أهل الحق و قصر ابن إدريس الحل على المؤمن و المستضعف الذي لا منا و لا من مخالفينا و استثنى أبو الصلاح من المخالف جاحد النص فمنع من ذبيحته و أجاز العلامة ذباحة المخالف غير الناصبي مطلقا بشرط اعتقاده وجوب التسمية و استشكل بعض المتأخرين حكم الناصب لاختلاف الروايات
And Al-Qazy reached and refused from a slaughter by other than the people of truth, and Ibn Idrees reduced the Permissibility upon the Momin (only), and the weak one who is neither from us (Shias) nor from our adversaries, and Abu Al-Salah made a exclusion from the adversary who rejects the text, so he refused from his slaughter, and the Allamah allowed the slaughter by the adversary, not being a Nasibi, absolutely as a pre-condition of his believing in the obligation of the naming, while the latter ones questioned the ruling of the Nasibi due to the differing reports.
و الظاهر حمل أخبار الجواز على التقية أو على المخالف غير الناصب و المستضعف فإن إطلاق الناصب على غير المستضعف شائع في عرف الأخبار بل يظهر من كثير من الروايات أن المخالفين في حكم المشركين و الكفار في جميع الأحكام لكن أجرى الله في زمان الهدنة حكم المسلمين عليهم في الدنيا رحمة للشيعة لعلمه باستيلاء المخالفين و احتياج الشيعة إلى معاشرتهم و مناكحتهم و مؤاكلتهم
And the apparent Ahadeeth carried the allowance based upon the Taqiyyah (dissimulation), or upon the adversary, a non-Nasibi and the weak one. The link of the Nasibi is based upon without being weak, is common in known Ahadeeth, but it appears from many of the reports that the adversaries are in the ruling of the Polytheists and the Kafirs in entirety of the rulings, but Allah-azwj had Flowed, in the times of truce, the ruling of their being Muslims upon them in the world, as a Mercy for the Shias from being seized by the adversaries, and the needs of the Shias to their community, and their marriages, and their foods.
فإذا ظهر القائم ع أجرى عليهم حكم المشركين و الكفار في جميع الأمور و به يجمع بين كثير من الأخبار المتعارضة في هذا الباب و بعد التتبع التام لا يخفى ما ذكرنا على أولي الألباب.
So, when Al-Qaim-ajfj appears, the ruling of the Polytheists and the Kafirs would flow upon them in entirety of the matters, and there is unity with it between many of the conflicting Ahadeeth regarding this subject, and after the complete follow-up of what we have mentioned, it is no hidden from the ones of understanding’.
5– وَ أَقُولُ رَوَى الشَّيْخُ الْمُفِيدُ ره فِي الرِّسَالَةِ الْمَذْكُورَةِ وَ السَّيِّدُ الْمُرْتَضَى فِي جَوَابِ الْمَسَائِلِ الطَّرَابُلُسِيَّاتِ عَنْ أَبِي الْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ:
And I (Majlisi) am saying, ‘It is reported by the Sheykh Al-Mufeed in the mentioned ‘Al-Risala’, and the Seyyid Al-Murtaza, in an answer to the questions in (the book) ‘Al-Tarablusiyaat’, from Abu Al-Qasim Ja’far Bin Muhammad Bin Qawlawiya, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Al-Nazar Bin Suweyd, from Shueyb Al-Aqarquqy who said,
كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ مَعَنَا أَبُو بَصِيرٍ وَ أُنَاسٌ مِنْ أَهْلِ الْجَبَلِ يَسْأَلُونَهُ عَنْ ذَبَائِحِ أَهْلِ الْكِتَابِ فَقَالَ لَهُمْ أَبُو عَبْدِ اللَّهِ ع قَدْ سَمِعْتُمْ مَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ فَقَالُوا لَهُ نُحِبُّ أَنْ تُخْبِرَنَا أَنْتَ فَقَالَ لَا تَأْكُلُوهَا
‘I was in the presence of Abu Abdullah-asws, and with us was Abu Baseer and some people from the mountain people asking him-asws about the slaughters by people of the Book. Abu Abdullah-asws said to them: ‘You have already heard what Allah-azwj Mighty and Majestic has Said in His-azwj Book’. They said, ‘We would love it if you-asws were to inform us’. He-asws said: ‘Do not eat it’.
قَالَ فَلَمَّا خَرَجْنَا مِنْ عِنْدِهِ قَالَ لِي أَبُو بَصِيرٍ كُلْهَا فَقَدْ سَمِعْتُهُ وَ أَبَاهُ جَمِيعاً يَأْمُرَانِ بِأَكْلِهَا
He (the narrator) said, ‘When we went out from his-asws presence, Abu Baseer said to me, ‘Eat it, for you heard him-asws, and he-asws has legalised entirety, instructing with eating it’.
فَرَجَعْنَا إِلَيْهِ فَقَالَ لِي أَبُو بَصِيرٍ سَلْهُ فَقُلْتُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي ذَبَائِحِ أَهْلِ الْكِتَابِ فَقَالَ أَ لَيْسَ قَدْ شَهِدْتَنَا الْيَوْمَ بِالْغَدَاةِ وَ سَمِعْتَ قُلْتُ بَلَى قَالَ لَا تَأْكُلْهَا
We returned to him-asws. Abu Baseer said to me, ‘Ask him-asws’. I said, ‘May I be sacrificed for you-asws! What are you-asws saying regarding slaughters by people of the Book?’ He-asws said: ‘He-asws said: ‘Have you witnessed us-asws this morning and heard?’ I said, ‘Yes’. He-asws said: ‘Do not eat it’.
فَقَالَ لِي أَبُو بَصِيرٍ كُلْهَا وَ هُوَ فِي عُنُقِي ثُمَّ قَالَ سَلْهُ ثَانِيَةً فَسَأَلْتُهُ فَقَالَ لِي مِثْلَ مَقَالَتِهِ الْأُولَى لَا تَأْكُلْهَا فَقَالَ لِي أَبُو بَصِيرٍ سَلْهُ ثَالِثَةً فَقُلْتُ لَا أَسْأَلُهُ بَعْدَ مَرَّتَيْنِ.
Abu Baseer said to me, ‘Eat it, and it is upon my neck’. Then he said, ‘Ask him a second time’. I asked him-asws. He-asws said to me similar to his first word: ‘Do not eat it’. Abu Baseer said to me, ‘Ask him-asws a third time’. I said, ‘I will not ask him-asws after twice’’.[5]
بيان رواه الشيخ في التهذيب عن الحسين بن سعيد بهذا الإسناد و قوله قد سمعتم ما قال الله يحتمل أن يكون إشارة إلى قوله تعالى وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ و يمكن أن يكون إشارة إلى قوله وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ تقية لمصلحة يقتضي الإلحاح في السؤال ترك رعايتها.
Explanation: It is reported by the Sheykh in (the book) ‘Al-Tehzeeb’, from Al-Husayn Bin Saeed, with this chain, and his-asws words: ‘You have already heard what Allah-azwj has Said’, ‘It is possible that it happens to be an indication to Words of the Exalted: And do not eat from what Allah’s Name has not been mentioned upon [6:121]; and it is (also) possible that it happens to be an indication to his-azwj Words: and the food of those Given the Book [5:5], as Taqiyya (dissimulation) for the betterment requiring the urgency in the questioning, leaving its care’.
6- وَ عَنِ الرِّسَالَةِ الْمَذْكُورَةِ وَ الطَّرَابُلُسِيَّاتِ بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنِ الْحُسَيْنِ بْنِ الْمُنْذِرِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا قَوْمٌ نَخْتَلِفُ إِلَى الْجَبَلِ وَ الطَّرِيقُ بَعِيدٌ بَيْنَنَا وَ بَيْنَ الْجَبَلِ فَرَاسِخُ فَنَشْتَرِي الْقَطِيعَ وَ الِاثْنَيْنِ وَ الثَّلَاثَةَ فَيَكُونُ فِي الْقَطِيعِ أَلْفٌ وَ خَمْسُمِائَةٍ وَ أَلْفٌ وَ سِتُّمِائَةٍ وَ أَلْفٌ وَ سَبْعُمِائَةِ شَاةٍ فَتَقَعُ الشَّاةُ وَ الِاثْنَتَانِ وَ الثَّلَاثَةُ فَنَسْأَلُ الرُّعَاةَ الَّذِينَ يَجِيئُونَ بِهَا عَنْ أَدْيَانِهِمْ فَيَقُولُونَ نَصَارَى فَأَيُّ شَيْءٍ قَوْلُكَ فِي ذَبَائِحِ الْيَهُودِ وَ النَّصَارَى
And from the mentioned (book) ‘Al-Risala’ and ‘Al-Tarablusiyaat’ – by the preceding chaing, from Ahmad in Muhammad, from Muhammad Bin Ismail, from Hanan Bin sadeys, from Al-Husayn Bin Al-Munzir who said,
‘I said to Abu Abdullah-asws, ‘We are a people coming and going to the mountain, and the road is distant between us and the mountain, (many) Farsakhs, so we buy the piece and the two and the three (of meat). There happens to be in a flock, one thousand five hundred, and one thousand six hundred, and one thousand seven hundred sheep, and the two and the three. We ask the shepherds who come with these about their religions. They say, ‘Christian’. So which thing is your-asws words regarding the slaughters by the Jew and the Christian?’
فَقَالَ لِي يَا حُسَيْنُ هِيَ الذَّبِيحَةُ وَ الِاسْمُ لَا يُؤْمَنُ عَلَيْهِ إِلَّا أَهْلُ التَّوْحِيدِ
He-asws said to me: ‘O Husayn! It is the slaughter and the Name. No one believes upon it except the people of Oneness (Unitarians)’.
ثُمَّ إِنَّ حَنَاناً لَقِيَ أَبَا عَبْدِ اللَّهِ ع فَقَالَ إِنَّ الْحُسَيْنَ بْنَ مُنْذِرٍ رَوَى عَنْكَ أَنَّكَ قُلْتَ إِنَّ الذَّبِيحَةَ لَا يُؤْمَنُ عَلَيْهَا إِلَّا أَهْلُهَا فَقَالَ ع إِنَّهُمْ أَحْدَثُوا فِيهَا شَيْئاً
Then Hanan met Abu Abdullah-asws. he said, ‘Al-Husayn Bin Munzir reported from you-asws that you-asws said that the slaughter, no one believes upon it except its rightful ones?’ He-asws said: ‘They are innovating something during it’
قَالَ حَنَانٌ فَسَأَلْتُ نَصْرَانِيّاً فَقُلْتُ أَيَّ شَيْءٍ تَقُولُونَ إِذَا ذَبَحْتُمْ فَقَالَ نَقُولُ بِاسْمِ الْمَسِيحِ.
Hanan said, ‘I had asked a Christian. I said, ‘Which thing are you saying when you slaughter?’ He said, ‘In the name of the Messiah-as’’.[6]
تِبْيَانٌ رَوَاهُ فِي الْكَافِي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ إِلَى قَوْلِهِ يَا حُسَيْنُ الذَّبِيحَةُ بِالاسْمِ وَ لَا يُؤْمَنُ عَلَيْهَا إِلَّا أَهْلُ التَّوْحِيدِ.
Exposition – It is reported in Al-Kafi, from Muhamamd Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, up to his-asws words: ‘O Husayn! The slaughter is with the Name, and no one believes upon it except the people of Oneness (Unitarians)’’.[7]
وَ عَنْهُ عَنْ حَنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ الْحُسَيْنَ بْنَ الْمُنْذِرِ إِلَى قَوْلِهِ إِنَّهُمْ أَحْدَثُوا فِيهَا شَيْئاً لَا أَشْتَهِيهِ وَ فِي بَعْضِ النُّسَخِ لَا أُسَمِّيهِ إِلَى آخِرِ الْخَبَرِ.
And from him, from Hanan who said, ‘I said to Abu Abdullah-asws, ‘Al-Husayn Bin Al-Munzir’ – up to his-asws words: ‘They are innovating something during it. I-asws do not desire it’. And in one of the copies: ‘I-asws have not heard it’ – up to the end of the Hadeeth.[8]
7- الرِّسَالَةُ، وَ الطَّرَابُلُسِيَّاتُ، بِالْإِسْنَادِ الْأَوَّلِ عَنِ الْحُسَيْنِ [بْنِ] سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ قَالَ: اصْطَحَبَ الْمُعَلَّى بْنُ خُنَيْسٍ وَ عَبْدُ اللَّهِ بْنُ أَبِي يَعْفُورٍ فَأَكَلَ أَحَدُهُمَا ذَبِيحَةَ الْيَهُودِ وَ النَّصَارَى وَ امْتَنَعَ الْآخَرُ عَنْ أَكْلِهَا فَلَمَّا اجْتَمَعَا عِنْدَ أَبِي عَبْدِ اللَّهِ ع أَخْبَرَاهُ بِذَلِكَ فَقَالَ ع أَيُّكُمَا الَّذِي أَبَى قَالَ الْمُعَلَّى أَنَا فَقَالَ أَحْسَنْتَ.
(The books) ‘Al-Risala’ and ‘Al-Tablusiyaat’ – by the first chain from Al-Husayn Bin saeed, from Hammad Bin Isa, from Al-Husayn Bin Al-Mukhtar, from Al-Husayn Bin Abdullah who said, ‘Al-Moalla Bin Khuneys and Abdullah Bin Abu Yafour accompanied each other. One of them ate a slaughter by the Jews and the Christians and the other refused. When they gathered in the presence of Abu Abdullah-asws, they inform him-asws with that. He-asws said: ‘Which of one of you two is the one who refused?’ Al-Moalla said, ‘I did’. He-asws said: ‘You did well’’.[9]
8- وَ مِنَ الرِّسَالَةِ، وَ الطَّرَابُلُسِيَّاتِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَانِي رَجُلَانِ أَظُنُّهُمَا مِنْ أَهْلِ الْجَبَلِ فَسَأَلَنِي أَحَدُهُمَا عَنِ الذَّبِيحَةِ يَعْنِي ذَبِيحَةَ أَهْلِ الذِّمَّةِ فَقُلْتُ فِي نَفْسِي وَ اللَّهِ لَا أُبَرِّدُ لَكُمَا عَلَى ظَهْرِي لَا تَأْكُلْ
And from (the books) ‘Al-Risala’ and ‘Al-Tarablusiyaat’ – by the preceding chain, from Al-Husayn Bin Saeed, from Al-Qasim Bin Muhammad, from Muhammad Bin Yahya Al-Khas’amy,
‘From Abu Abdullah-asws having said: ‘Two men had come to me-asws. I-asws they were both from the mountains. One of them asked me-asws about the slaughter, meaning slaughter by the ‘Zimmy’ people. I-asws said; ‘By Allah-azwj! I-asws will not cool down for you both upon my-asws back (bear your burdens). Do not eat!’
قَالَ مُحَمَّدُ بْنُ يَحْيَى فَسَأَلْتُ أَنَا أَبَا عَبْدِ اللَّهِ ع- عَنْ ذَبِيحَةِ الْيَهُودِ وَ النَّصَارَى فَقَالَ لَا تَأْكُلْ.
Muhammad Bin Yahya said, ‘I asked Abu Abdullah-asws about slaughter by the Jews and the Christians. He-asws said: ‘Do not eat!’’[10]
تبيان هذا الخبر مروي في التهذيب عن الحسين بن سعيد بهذا السند و ليس فيه يعني ذبيحة أهل الذمة و هو المراد و كأنه من كلام المفيد و السيد رحمهما الله و فيه لأُبرد [لا بُرْد] لكما على ظهري و في بعض النسخ عن ظهري و هو من معضلات الأخبار
Exposition: This Hadeeth is reported in (the book) ‘Al-Tehzeeb’, from Al-Husayn Bin Saeed by this chain, and there isn’t in it, meaning slaughter by the Zimmy people, and it is the intended, and it is as if it is from the speech (words) of Al-Mufeed and the Seyyid, may Allah-azwj have Mercy on them both, and it is ‘I-asws will bear for you both upon my-asws back’. And in one of the copies, ‘From my-asws back’, and it is from the dilemma Hadeeth.
و يمكن أن يوجه بوجوه الأول و هو أظهرها أن يكون المعنى على نسخة المفيد لا أُثبت لكما على ظهري وزرا بأن أجيبكما موافقا لما سمعتم من فقهاء العامة لعدم الحاجة إلى التقية فالخطاب بقوله لا تأكل لأحدهما و هو السائل
And it is possible that his aspect is with the first aspect, and it is clearer that its meaning would be based upon the copy of Al-Mufeed, ‘I-asws will not affirm any burden for you both upon my‑asws back’, by answering you both in accordant to what you have heard from the jurists of the general Muslims due to having not need to the Taqiyya by his-asws words: ‘I-asws will not eat for you both’, and he is the questioner.
و على نسخة التهذيب أيضا يستقيم ذلك بأن يقرأ على صيغة الماضي بأن يكون بمعنى المضارع أو يكون المعنى ما ثبت لكما عليّ حقّ التقية حتى أجيبكما بما يوافق رأيكما.
And based upon the copy of ‘Al-Tehzeeb’ as well, that is straight that it can be read upon the past tense, by its meaning being in the present tense, or the meaning would be, ‘I-asws will not affirm for you both the right of Taqiyyah upon me-asws until I-asws shall answer you with what is in accordance with your opinions’’.
1 وَ يُؤَيِّدُهُ مَا رَوَاهُ فِي أَوَائِلِ رَوْضَةِ الْكَافِي أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَتَبَ إِلَى رَجُلٍ مِنْ أَصْحَابِهِ ذَهَبَ إِلَى مُعَاوِيَةَ فَإِنَّمَا أَنْتَ جَامِعٌ لِأَحَدِ رَجُلَيْنِ إِمَّا رَجُلٌ عَمِلَ فِيهِ بِطَاعَةِ اللَّهِ فَسَعِدَ بِمَا شَقِيتَ وَ إِمَّا رَجُلٌ عَمِلَ فِيهِ بِمَعْصِيَةِ اللَّهِ فَشَقِيَ بِمَا جَمَعْتَ لَهُ فَلَيْسَ مِنْ هَذَيْنِ أَحَدٌ أهل [بِأَهْلٍ] أَنْ تُؤْثِرَهُ عَلَى نَفْسِكَ وَ لَا تُبَرِّدَ لَهُ عَلَى ظَهْرِكَ.
And it is supported by what is reported at the beginning of (the book) ‘Rowzat Al-Kafi’ that Amir Al-Momineen-asws wrote to a man from his-asws companions: ‘Go to Muawiya, for rather you are a collection of two men. Either (you are) a man for whom a man has worked in obedience of Allah-azwj, so he is fortunate with what you are unfortunate, or you are a man for whom a man has worked in disobedience of Allah-azwj, so he is unfortunate with what you have collected for him. So, there isn’t anyone from these two more rightful to be preferred over yourself, and do not ‘Barada’ (carry a sin) for him upon your back’’.[11]
الثاني أن يكون برد بهذا المعنى أيضا و يكون المعنى ما ثبت لكما على ظهري حق الجواب بقولي لا تأكل فيكون لا تأكل فاعلا لقوله برد بتأويل أو المعنى أنه لما كان المقام موضع تقية لا يلزمني جوابكما فيكون لا تأكل خطابا لمحمد أو لأحدهما تبرعا بناء على أنهم مختارون في بعض الموارد في البيان و عدمه كما مرت الأخبار الكثيرة في تأويل قوله سبحانه هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ
The second is that this ‘Barada’ could be with this meaning as well, and the meaning would be, ‘I-asws will not affirm for you both upon my-asws back, right of the answer with my-asws words, do not eat’. So ‘do not eat’ would be a deed of his-asws word ‘Barada’ by interpretation, or the meaning, when it was the place of Taqiyyah, it does not necessitate me-asws to answer you both. So (the words) ‘do not eat’ could be a mistake of Muhammad (a narrator) or of one of them, disavowing, based upon they are with choice in one of the references in the explanation and lack of it, like what has passed in many Ahadeeth in the interpretation of Words of the Glorious: This is Our Gift, so either confer or withhold, without a Reckoning [38:39].
فيكون سؤال محمد ثانيا لمزيد الاطمئنان تأكيدا مع أنه على ما في التهذيب يحتمل أن يكون السؤال أولا عن ذبائح النصاب و المخالفين و يمكن توجيه نسخة المفيد على بعض الوجوه بتكلف كما لا يخفى على المتأمل.
So, Muhammad’s question is secondly for more reassurance, as an affirmation of what is in the politeness. It is possible that the question will be first about the sacrifices of the quorum and the violators, and the copy of the useful can be directed in some ways in an obtrusive manner, as it is not hidden from the contemplator.
الثالث ما ذكره بعض الأفاضل على نسخة التهذيب حيث قرأ لأبرد من الإبراد بمعنى التهني و إزالة التعب يعني لأتحمل لكما على ظهري المشقة و أرفعها عنكما فأفتيكما بمر الحق
The third is what one of the meritorious ones mentioned based upon a copy of (the book) ‘Al-Tehzeeb’ whereby he read (the word) ‘Al-Abrad’ from ‘Al-Ibrad’ in the meaning of congratulations and removal of the fatigue, meaning, ‘I-asws bear upon my-asws back for you both, the difficulty, and I-asws shall lift if away from you, so I-asws shall issue a verdict (Fatwa) with the bitter truth’.
مأخوذ من قولهم عيش بارد أي هنيء و في النهاية و في الحديث الصوم في الشتاء الغنيمة الباردة أي لا تعب فيه و لا مشقة و كل محبوب عندهم بارد.
It is taken from their word ‘Aysh Barid’ (cool life), meaning pleasurable. And in (the book) ‘Al-Nihaya’, and in the Hadeeth of fasting during the winter is a ‘cool bounty’, i.e., there is no fatigue in it nor any difficulty, and all, in their view, ‘cool’ is loved.
الرابع أن تكون على ما في التهذيب لا نافية للجنس و البرد بضم الباء اسما للثوب المخصوص أي لا برد و لا رداء منكما على عاتقي و على ظهري حتى يلزمني أن أقول ما يوافق رأيكما
The fourth is that it could be based upon what is in ‘Al-Tehzeeb’, not negating to the genus, and the (word) ‘Al-Bard’ is with the (letter) ‘Ba’, a name for the dressing the specific, i.e., ‘There is neither any cold nor any cloak from you both upon my-asws shoulder nor upon my-asws back until it would necessitate me-asws to say what is in accordance with your opinion’.
فيكون كلاما جاريا على المتعارف بين الناس أي إني لست من العلماء الذين يأخذون البرود و الأموال من الناس ليفتوهم على ما يوافق شهواتهم.
So it is current talk among people, meaning that ‘I-asws am not one of the scholars who take coolness and money from people in order to instruct them on what agrees with their desires’.
9- الطَّرَابُلُسِيَّاتُ، رَوَى أَبُو بَصِيرٍ وَ زُرَارَةُ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنْ ذَبِيحَةِ أَهْلِ الْكِتَابِ فَأَطْلَقَهَا.
(The book) ‘Al-Tarabulsiyat’ – It is reported by Abu Baseer and Zurara,
‘From Abu Abdullah-asws having been asked about slaughter by people of the Book, so he-asws He-asws freed it (allowed) it’’[12]
10 الْهِدَايَةُ، ذَبِيحَةُ الْيَهُودِ وَ النَّصْرَانِيِّ لَا تُؤْكَلُ إِلَّا إِذَا سَمِعُوهُمْ يَذْكُرُونَ اسْمَ اللَّهِ عَلَيْهَا.
(The book) ‘Al-Hidaya’ – ‘Slaughter by the Jew and the Christian cannot be eaten except when they are heard mentioning a Name of Allah-azwj upon it’’.[13]
تبيين قال الشيخ ره في التهذيب بعد إيراد بعض الأخبار الدالة على حلّ ذبائح أهل الكتاب فأول ما في هذه الأخبار أنها لا تقابل تلك لأنها أكثر و لا يجوز العدول عن الأكثر إلى الأقل لما قد بين في غير موضع و لأن من روى هذه الأخبار قد روى أحاديث الحظر التي قدمناها
Explanation: The Sheykh said in (the book) ‘Al-Tehzeeb’ after referring to one of the Ahadeeth evidencing upon the Permissibility of slaughter by people of the Book, ‘The first of what is in this Hadeeth is that it does not correspond to that one because these are more and it is not allowed to change from the more to the less, due to what has been explained in another place, and because the one who reported this Hadeeth has reported the Ahadeeth of the precautions which we have preceded with.
ثم لو سلمت من هذا كله لاحتملت وجهين. أحدهما أن الإباحة فيها إنما تضمنت حال الضرورة دون حال الاختيار و عند الضرورة تحل الميتة فكيف ذبيحة من خالف الإسلام.
Then if I were to be spared from all of this, I would carry on two aspects. One of these is that the legalisation in it rather includes the state of desperation besides the state of choice, and during the desperation the ‘dead’ is Permissible, so how about slaughter of the one who opposes Al-Islam’.
7 وَ الَّذِي يَدُلُّ عَلَى ذَلِكَ مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ حَمْزَةَ الْقُمِّيِّ عَنْ زَكَرِيَّا بْنِ آدَمَ قَالَ قَالَ أَبُو الْحَسَنِ ع إِنِّي أَنْهَاكَ عَنْ ذَبِيحَةِ كُلِّ مَنْ كَانَ عَلَى خِلَافِ مَا أَنْتَ عَلَيْهِ وَ أَصْحَابُكَ إِلَّا فِي وَقْتِ الضَّرُورَةِ إِلَيْهِ.
And that which evidence’s upon that is what is reported by Muhammad Bin Ahmad Bin Yahya, from Ahmad Bin Hamza Al-Qummy, from Zakariya Bin Adam who said,
‘From Abu Al-Hassan-asws: ‘I-asws forbid you from slaughter by everyone who was upon different from what you and your companions (Shias) are upon, except during a time of desperation to it’’.[14]
و الوجه الثاني أن تكون هذه الأخبار وردت للتقية لأن من خالفنا يجيز أكل ذبيحة من خالف الإسلام من أهل الذمة.
And the second aspect is that these Ahadeeth have been referred for the Taqiyyah, because the one who opposes us is allowed to eat slaughter of the one who opposes Al-Islam, from the Zimmy people.
6 وَ الَّذِي يَدُلُّ عَلَى ذَلِكَ مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ بَشِيرٍ عَنِ ابْنِ أَبِي عَقِيلَةَ الْحَسَنِ بْنِ أَيُّوبَ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ عَنْ بِشْرِ بْنِ أَبِي غَيْلَانَ الشَّيْبَانِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ ذَبَائِحِ الْيَهُودِ وَ النَّصَارَى وَ النُّصَّابِ قَالَ فَلَوَى شِدْقَهُ وَ قَالَ كُلْهَا إِلَى يَوْمٍ مَا.
And that which evidence’s upon that is what is reported by Muhammad Bin Ahmad Bin Yahya, from Sahl Bin Ziyad, from Ahmad Bin Bashir, from Ibn Abu Aqeela Al-Hassan Bin Ayoub, from Dawood Bin Kaseer Al-Raqy, from Bishr Bin Abu Gaylan Al-Shaybani who said,
‘I asked Abu Abdullah-asws about slaughters by the Jews and the Christians and the Nasibis. He (the narrator) said: ‘He-asws twisted his-asws mouth (grimaced) and said: ‘Eat it up to (another) day’’.[15]
انتهى.
End.
11- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، قَوْلُهُ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ قَالَ يَعْنِي الصَّادِقَ ع عَنَى بِطَعَامِهِمْ هَاهُنَا الْحُبُوبَ وَ الْفَاكِهَةَ غَيْرَ الذَّبَائِحِ الَّتِي يَذْبَحُونَهَا فَإِنَّهُمْ لَا يَذْكُرُونَ اسْمَ اللَّهِ خَالِصاً عَلَى ذَبَائِحِهِمْ
Tafseer Ali Bin Ibrahim –
‘His-azwj Words: and the food of those Given the Book is Permissible for you, [5:5]. He-asws said, meaning Al-Sadiq-asws: ‘The meaning of their food over here are the seeds and the fruits, apart from the slaughters which they are slaughtering, for they are not mentioning a Name of Allah-azwj upon their slaughters’.
ثُمَّ قَالَ وَ اللَّهِ مَا اسْتَحَلُّوا ذَبَائِحَكُمْ فَكَيْفَ تَسْتَحِلُّونَ ذَبَائِحَهُمْ.
Then he-asws said: ‘By Allah-azwj! They are not permitting your slaughters, so how are you permitting their slaughters?’’[16]
12- قُرْبُ الْإِسْنَادِ، عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ أَنَّ عَلِيّاً ع كَانَ يَقُولُ كُلُوا طَعَامَ الْمَجُوسِ كُلَّهُ مَا خَلَا ذَبَائِحَهُمْ فَإِنَّهَا لَا تَحِلُّ وَ إِنْ ذُكِرَ اسْمُ اللَّهِ عَلَيْهَا.
(The book) ‘Qurb Al-Asnaad’ – From Sa’ad Bin Tareyf, from Al-Husayn Bin Ulwan,
‘From Ja’far-asws, from his-asws father-asws: ‘Ali-asws had said: ‘Eat food of the Magians, all of it, apart from their slaughters, for it is not Permissible, and even if they were to mention a name of Allah-azwj upon it’’.[17]
13- وَ مِنْهُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ أَنَّ عَلِيّاً ع كَانَ يَأْمُرُ مُنَادِيَهُ بِالْكُوفَةِ أَيَّامَ الْأَضْحَى أَنْ لَا يَذْبَحَ نَسَائِكَكُمْ يَعْنِي نُسُكَكُمُ الْيَهُودُ وَ لَا النَّصَارَى وَ لَا يَذْبَحْهَا إِلَّا الْمُسْلِمُونَ.
And from him, by the previous chain,
‘Ali-asws had instructed his-asws caller at Al-Kufa in the days of Al-Azha, ‘Do not slaughter your rituals, meaning ritual of the Jews nor the Christians nor their slaughters except the Muslims!’’[18]
14- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ ذَبِيحَةِ الْيَهُودِ وَ النَّصَارَى هَلْ تَحِلُّ قَالَ كُلْ مَا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ
(The book) ‘Al-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 slaughter by the Jews and the Christians, ‘Is it Permissible?’ He-asws said: ‘Eat what a Name of Allah-azwj has been mentioned upon’.
وَ سَأَلْتُهُ عَنْ ذَبَائِحِ نَصَارَى الْعَرَبِ قَالَ لَيْسَ هُمْ بِأَهْلِ كِتَابٍ فَلَا تَحِلُّ ذَبَائِحُهُمْ.
And I asked him-asws about slaughters by the Arab Christians. He-asws said: ‘They aren’t people of the Book, so their slaughters are not Permissible’’.[19]
بَيَانٌ رَوَى الشَّيْخُ فِي التَّهْذِيبِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَأْكُلْ ذَبِيحَةَ نَصَارَى تَغْلِبَ فَإِنَّهُمْ مُشْرِكُو الْعَرَبِ.
Explanation – It is reported by the Sheykh in (the book) ‘Al-Tehzeeb’, from Abu Baseer, from Abu Abdullah-asws having said: ‘Do not eat slaughter by Christians of (clan of) Taglib, for they are Arab Polytheists’’.[20]
وَ رُوِيَ فِي الصَّحِيحِ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ ذَبَائِحِ نَصَارَى الْعَرَبِ هَلْ يُؤْكَلُ فَقَالَ كَانَ عَلِيٌّ ع يَنْهَاهُمْ عَنْ أَكْلِ ذَبَائِحِهِمْ وَ صَيْدِهِمْ.
And it is reported in ‘Al-Saheeh’ from Al-Halby who said, ‘I asked Abu Abdullah-asws about slaughters by Christian Arabs, ‘Can it be eaten? He-asws said: ‘Ali-asws had forbidden them from eating their slaughters and their hunted preys’’.[21]
و التخصيص بنصارى العرب إما لأنهم كانوا صابئين فهم ملاحدة النصارى قال البيضاوي في قوله تعالى وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ الآية هم اليهود و النصارى و استثنى علي ع نصارى بني تغلب و قال ليسوا على النصرانية و لم يأخذوا منها إلا شرب الخمر انتهى
And the particularising the Arab Christians is because they were Sabeans, so they were atheist Christians. Al-Bayzawi said regarding Words of the Exalted: and the food of those Given the Book [5:5] – Verse. They are the Jews and the Christians, and Ali-asws had excluded Christians of the clan of Taglib and said: ‘They aren’t upon the Christianity, and they are not taking from them except drinking the wine’ – end.
أو لأنهم كانوا لا يعملون بشرائط الذمة كما روي أن عمر ضاعف عليهم العشر و رفع عنهم الجزية أو لأنهم تنصّروا في الإسلام فهم مرتدون كما ذكره الشهيد الثاني ره
Or because they were not knowing the conditions of being the Zimmy like what is reported that Umar had doubled the tithe upon them and had lifted the tax from them, or because they had become Christians within Al-Islam, for they were renegades like what is mentioned by the second martyr.
و قال الشيخ في الخلاف إذا قلنا ذبائح أهل الكتاب و من خالف الإسلام لا تجوز فقد دخل في جملتهم ذبائح نصارى تغلب و وافقنا على نصارى تغلب الشافعي و قال أبو حنيفة يحلّ ذبائحهم دليلنا ما قدّمنا من الأدلّة و أيضا فقد قال بتحريم ذبائحهم عليّ ع و عمر و لا مخالف لهما و عن ابن عباس روايتان انتهى.
And the Sheykh said in ‘Al-Khilaf’, ‘When we say that slaughters by people of the Book and of the ones opposing Al-Islam is not allowed, so the slaughters by Christians of Taglib are included in their total, and Al-Shafie had paused upon Christians of Taglib, and Abu Haneefa said, ‘Their slaughters are Permissible’. Our evidence is what evidence we have already provided. And also, Ali-asws and Umar had spoken with Prohibition of their slaughters, and there is no opponent for them, and there are two reports from Ibn Abbas – end.
و الذي يظهر من كلام الشافعية في هذا الباب هو أنهم قالوا في الكتابية التي يجوز للمسلم نكاحها بزعمهم لا تخلو أن لا تكون من أولاد بني إسرائيل أو تكون منهم فإن لم تكن من بني إسرائيل و كانت من قوم يعلم دخولهم في ذلك الدين قبل تطرّق التحريف و النسخ إليه
And what is apparent from speech of Al-Shafiies regarding this subject. They said the females of people of the Book, the one whom it is allowed for the Muslim to marry her, by their claim, it is not vacant that she may not be from the children of the children of Israel or being from them. If she does not happen to be from the children of Israel, and she was from a people know of their entry into that religion before addressing the alterations and the Abrogation to it.
ففي جواز نكاحها قولان بينهم و الأكثر على الجواز و إن كانت من قوم يعلم دخولهم في ذلك الدين بعد التحريف و قبل النسخ فإن تمسكوا بالحق و تجنّبوا المحرّف فكما لو دخلوا فيه قبل التحريف و إن دخلوا في المحرّف ففيه قولان و الأشهر عندهم المنع لكنهم يقرّون على الجزية.
Regarding permissibility of marrying her, there are two words, and the majority are upon the allowing it, and even if she was from a people their entry into that religion is known after the alteration and before the Abrogation. If they were to adhere with the truth and shun the prohibitions, it would be as if they had entered into it before the alteration. And if they had entered in the altered, there are two words regarding it, and the most well-known with them is the refusal, but they would be accepting upon the paying of the taxes.
و إن كانت من قوم يعلم دخولهم في ذلك بعد التحريف و النسخ فلا تنكح فالمتهوّدون و المتنصّرون بعد بعثة نبينا ص لا يناكحون و في المتهوّدين بعد بعثة عيسى ع المشهور بينهم أنهم لا ينكح منهم و لا يقرّون على الجزية أيضا.
And if she was from a people their entry into that after the alteration and the Abrogation, she cannot be married, for they were professing Oneness and being Christian after the Sending of our Prophet-saww, they cannot be married. And regarding the Unitarians after Sending of Isa-asws, the well-known between them is, they were not marrying from them and were not accepting upon the taxes as well.
و إن كانت من قوم لا يعلم أنهم دخلوا في هذا الدين قبل التحريف أو بعده أو قبل النسخ أو بعده فيؤخذ نكاحها بالأغلظ و يجوز تقريرهم بالجزية تغليبا للحقن
And if she was from a people, it is unknown whether they entered into this religion before the alteration or after it, or before the Abrogation or after it, so marrying her would be taken with harshness, and it is allowed their acceptance with the taxes, in preference to the saving (of blood).
قالوا و به حكمت الصحابة في نصارى العرب و هم بهرا و تنوخ و تغلب
They said, ‘And by it was the ruling by the companions, regarding the Arab Christians, and they were (clans of) Bahra, and Tanoukh, and Taglib’.
و إن كانت إسرائيلية فالذي أطلقوه جواز نكاحها من غير نظر إلى آبائها أنهم متى دخلوا في هذا الدين قبل التحريف أو بعده و أما إذا دخلوا فيه بعد النسخ و بعثة نبينا محمد ص فلا تفارق فيه الإسرائيلية غيرها.
And if she was an Israelite, so that which they freed was allowance of marrying her from without looking at her forefathers when they had entered into this religion before the alteration or after it. And as for when they had entered into it after the Abrogation and Sending of our Prophet-saww Muhammad-saww, so you cannot separate in it the Israelite women and others.
هذا ما ذكره الشافعية في ذلك و إنما أوردته هنا شرحا لكلام الشيخ رحمه الله و توضيحا لما ورد في الأخبار من نصارى العرب و تغلب و ليظهر لك سبب تخصيص الحكم بهم و هو إما الوجوه التي ذكروها أو موافقتهم في ذلك تقية فتدبر.
This is what the Shafiies mentioned regarding that, and rather I have referred it over here as a commentary on the speech of the Sheykh, may Allah-azwj have Mercy on him and as a clarification of what has been referred in the Ahadeeth from the Arab Christian, and (clan of) Taglib, and to reveal to you the cause of particularising the ruling with them, and it is either the aspect which they have mentioned or in accordance with them in that as Taqiyya (dissimulation), so ponder’.
15- الْمَحَاسِنُ، عَنْ أَبِيهِ وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ قَالَ الْحُبُوبُ وَ الْبُقُولُ.
(The book) ‘Al-Mahasin’ – from his father and someone else from Muhammad Bin Sinan, from Abu Al-Jaroud who said,
‘I asked Abu Ja’far-asws about Words of Allah-azwj: and the food of those Given the Book is Permissible for you, [5:5]. He-asws said: ‘The seeds (cereals) and the vegetables’’.[22]
16- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مَرْوَانَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ طَعَامِ أَهْلِ الْكِتَابِ مَا يَحِلُّ مِنْهُ قَالَ الْحُبُوبُ.
And from him, from his father, from Muhammad Bin Sinan, from Marwan, from Sama’at who said,
‘I asked Abu Abdullah-asws about food of people of the Book, ‘What is Permissible from it?’ He‑asws said: ‘The seeds (cereals)’’.[23]
17 الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَ عَبْدِ اللَّهِ بْنِ طَلْحَةَ قَالا قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ لَا تَأْكُلْ مِنْ ذَبِيحَةِ الْيَهُودِيِّ وَ لَا تَأْكُلْ فِي آنِيَتِهِمْ.
(The book) ‘Al-Mahasin’ – from his father, from Muhammad Bin Sinan, from Ismail Bin Jabir and Abdullah Bin Talha both said,
‘Abu Abdullah-asws said; ‘Do not eat from slaughters by the Jews nor eat in their utensils’’.[24]
18- الْعَيَّاشِيُّ، عَنْ قُتَيْبَةَ الْأَعْشَى قَالَ: سَأَلَ الْحَسَنُ بْنُ الْمُنْذِرِ أَبَا عَبْدِ اللَّهِ ع- أَنَّ الرَّجُلَ يَبْعَثُ فِي غَنَمِهِ رَجُلًا أَمِيناً يَكُونُ فِيهَا نَصْرَانِيّاً أَوْ يَهُودِيّاً فَتَقَعُ الْعَارِضَةُ فَيَذْبَحُهَا وَ يَبِيعُهَا
Al-Ayyashi, from Quteyba Al-A’sha who said,
‘Al-Hassan Bin Al-Munzir asked Abu Abdullah-asws, ‘The man sends in his flock a trustworthy man happening to be a Christian or a Jew. One of them falls, so he slaughters it and sells it’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَأْكُلْهَا وَ لَا تُدْخِلْهَا فِي مَالِكَ فَإِنَّمَا هُوَ الِاسْمُ وَ لَا يُؤْمَنُ عَلَيْهِ إِلَّا الْمُسْلِمُ
Abu Abdullah-asws said: ‘Do not eat it nor enter it into your possession, for rather it is the Name (of Allah-azwj, and no one can be believed upon it except the Muslim’.
فَقَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ع وَ أَنَا أَسْمَعُ فَأَيْنَ قَوْلُ اللَّهِ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ
A man said to Abu Abdullah-asws and I was listening, ‘So where are the Words of Allah-azwj: and the food of those Given the Book is Permissible for you, [5:5]?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع كَانَ أَبِي يَقُولُ إِنَّمَا ذَلِكَ الْحُبُوبُ وَ أَشْبَاهُهُ.
Abu Abdullah-asws said: ‘My-asws father-asws had said: ‘But rather that is the seeds (cereals) and it’s like’’.[25]
19 وَ مِنْهُ، عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ وَ طَعامُكُمْ حِلٌّ لَهُمْ قَالَ الْعَدَسُ وَ الْحُبُوبُ وَ أَشْبَاهُ ذَلِكَ يَعْنِي مِنْ أَهْلِ الْكِتَابِ.
And from him, from Hisham Bin Salim,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Blessed and Exalted: Today the good things are Permissible for you, and the food of those Given the Book is Permissible for you, and your food is Permissible for them; [5:5]. He-asws said: ‘The lentils, and the seeds, and the likes of that, meaning from people of the Book’’.[26]
20 وَ مِنْهُ، عَنْ عُمَرَ بْنِ حَنْظَلَةَ فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ أَمَّا الْمَجُوسُ فَلَا فَلَيْسُوا مِنْ أَهْلِ الْكِتَابِ وَ أَمَّا الْيَهُودُ وَ النَّصَارَى فَلَا بَأْسَ إِذَا سَمَّوْا.
And from him, from Umar Bin Hanzala –
‘Regarding Words of Allah-azwj Blessed and Exalted: So eat from whatever Allah’s Name is mentioned upon [6:118]. As for the Magians, so no. They aren’t from people of the Book, and as for the Jews and the Christians, so there is no problem when they name (Allah-azwj)’’.[27]
21- وَ مِنْهُ، عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ ذَبِيحَةِ الْمَرْأَةِ وَ الْغُلَامِ هَلْ يُؤْكَلُ
And from him, from Ibn Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about 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 بِأَكْلِهِ إِذَا لَمْ تَتَّهِمْهُ.
He-asws said: ‘Yes, when the woman was a Muslim and she mentioned a Name of Allah-azwj, her slaughter is Permissible; and when the boy was strong enough upon the slaughter and he mentions a Name of Allah-azwj, his slaughter is Permissible; and if the man was a Muslim and he forgets to name (Allah-azwj), there is no problem with eating it when he was not accused (of being deliberate)’’.[28]
6 وَ رَوَى الصَّدُوقُ فِي الْفَقِيهِ بِإِسْنَادِهِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنِ الرَّجُلِ يَذْبَحُ فَيَنْسَى أَنْ يُسَمِّيَ أَ تُؤْكَلُ ذَبِيحَتُهُ
And it is reported by Al-Sadouq in (the book) ‘Al-Faqeeh’, by his chain from Al-Halby,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the man who slaughters, but he forgets to name (Allah-azwj), ‘Can his slaughter be eaten?’
قَالَ نَعَمْ إِنْ كَانَ لَا يُتَّهَمُ وَ يُحْسِنُ الذَّبْحَ قَبْلَ ذَلِكَ وَ لَمْ أَرَ فِي كَلَامِ الْأَصْحَابِ التَّقْيِيدَ بِعَدَمِ التُّهَمَةِ وَ الْأَحْوَطُ رِعَايَتُهُ.
He-asws said: ‘Yes, if he wasn’t accused (of being deliberate) and the slaughter was (carried out) well’. And I have not seen in the speech of the companions, the emphasis with restriction of accusation and being more careful of it’’.[29]
22- الْعَيَّاشِيُّ عَنْ حُمْرَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي ذَبِيحَةِ النَّاصِبِ وَ الْيَهُودِيِّ قَالَ لَا تَأْكُلْ ذَبِيحَتَهُ حَتَّى تَسْمَعَهُ يَذْكُرُ اسْمَ اللَّهِ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ- وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ.
Al-Ayyashi, from Humran who said,
‘I heard Abu Abdullah-asws saying regarding slaughter by the Nasibi (Hostile one) and the Jew. He-asws said: ‘Do not eat his slaughter until you hear him mentioning a Name of Allah-azwj! Have you not heard Words of Allah-azwj: And do not eat from what Allah’s Name has not been mentioned upon [6:121]?’’[30]
23- السَّرَائِرُ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَنْ سَمِعْتَهُ يُسَمِّي فَكُلْ ذَبِيحَتَهُ.
(The book) ‘Al-Saraair’ – from Muhammad Bin Abdullah Bin Hilal, from Abdullah Bin Bukeyr, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying: ‘One whom you hear naming (Allah-azwj) so eat his slaughter’’.[31]
24- الْكَشِّيُّ، عَنْ حَمْدَوَيْهِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا وَ قَالَ الْعُبَيْدِيُّ حَدَّثَنِي بِهِ أَيْضاً عَنِ ابْنِ أَبِي عُمَيْرٍ أَنَّ ابْنَ أَبِي يَعْفُورٍ وَ مُعَلَّى بْنَ خُنَيْسٍ كَانَا بِالنِّيلِ عَلَى عَهْدِ أَبِي عَبْدِ اللَّهِ ع فَاخْتَلَفَا فِي ذَبَائِحِ الْيَهُودِ فَأَكَلَ مُعَلًّى وَ لَمْ يَأْكُلِ ابْنُ أَبِي يَعْفُورٍ فَلَمَّا صَارَا إِلَى أَبِي عَبْدِ اللَّهِ ع أَخْبَرَاهُ فَرَضِيَ بِفِعْلِ ابْنِ أَبِي يَعْفُورٍ وَ خَطَّأَ الْمُعَلَّى فِي أَكْلِهِ إِيَّاهُ.
Al-Kashy, from Hamdawiya Bin Nuseyr, from Muhammad Bin Isa and Muhammad Bin Masoud, from Muhammad Bin Nuseyr, from Muhammad Bin Isa, from Saeed Bin Janah, from a number of our companions, and Al-Ubeydi said, ‘It is narrated to me as well from Ibn Abu Umeyr,
‘Ibn Abu Yafour and Moalla Bin Khuneys were at the river in the era of Abu Abdullah-asws. They differed regarding slaughters by the Jews. Moalla ate and Ibn Abu Yafour did not eat. When they came to Abu Abdulla-asws, they informed him-asws. He-asws was pleased with the deed of Ibn Abu Yafour and disapproved Al-Moalla in his having eaten it’’.[32]
بيان هذا بعكس ما رواه المفيد و السيدو أحدهما من اشتباه الرواة و في الكافي و التهذيب في الرواية المتقدمة ليس ذكر المعلى في آخر الخبر بل فيهما فقال أيكما الذي أبى فقال أنا قال أحسنت فلا ينافي هذه الرواية.
Explanation: This is opposite to what is reported by Al-Mufeed and the Seyyid (see Hadeeth reference no. 7 above), and one of them is a suspicion (error) of the narrator, and in ‘Al-Kafi’ and in ‘Al-Tehzeeb’, in the previous narrators, there isn’t any mention of Moalla at the end of the Hadeeth, but in them, he-asws said: ‘Which one you is the one who refused (to eat)?’ He said, ‘Me’. He-asws said: ‘You have done well’, so it does not negate this report.
25- الْكِفَايَةُ فِي النُّصُوصِ، لِعَلِيِّ بْنِ مُحَمَّدٍ الْخَزَّازِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنِ الْحِمْيَرِيِّ عَنْ عُمَرَ بْنِ عَلِيٍّ الْعَبْدِيِّ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنِ الصَّادِقِ ع قَالَ: يَا يُونُسُ مَنْ زَعَمَ أَنَّ لِلَّهِ وَجْهاً كَالْوُجُوهِ فَقَدْ أَشْرَكَ وَ مَنْ زَعَمَ أَنَّ لِلَّهِ جَوَارِحَ كَجَوَارِحِ الْمَخْلُوقِينَ فَهُوَ كَافِرٌ بِاللَّهِ فَلَا تَقْبَلُوا شَهَادَتَهُ وَ لَا تَأْكُلُوا ذَبِيحَتَهُ.
(The book) ‘Al-Kifayat Al-Nusous’ of Ali Bin Muhammad Al-Khazzaz, from Ali Bin Al-Husayn, from Haroun Bin Musa, from Muhammad Bin Hammam, from Al-Himeyri, from Umar Bin Ali Al-Abdy, from Dawood Al-Raqy, from Yunus Bin Zabyan,
‘From Al-Sadiq-asws having said: ‘O Yunus! One who alleges that Allah-azwj has a face like his own face, so he has associated (committed Shirk), and the one who alleges that there are limbs for Allah-azwj like limbs of the created beings, so he is a blasphemer (Kafir) with Allah-azwj. Neither accept his testimony nor eat his slaughter’’.[33]
26 الْخَرَائِجُ، عَنْ أَحْمَدَ بْنِ أَبِي رَوْحٍ قَالَ: خَرَجْتُ إِلَى بَغْدَادَ فِي مَالٍ لِأَبِي الْحَسَنِ الْخَضِرِ بْنِ مُحَمَّدٍ لِأُوصِلَهُ وَ أَمَرَنِي أَنْ أَدْفَعَهُ إِلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ فَأَبَى أَنْ يَأْخُذَ الْمَالَ وَ قَالَ صِرْ إِلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ أَحْمَدَ فَإِنَّهُ أَمَرَهُ بِأَنْ يَأْخُذَهُ وَ قَدْ خَرَجَ الَّذِي طَلَبْتَ
(The book) ‘Al-Kharaij’, from Ahmad Bin Abu Rawh who said,
‘I went out to Baghdad regarding some money of Abu Al-Hassan Al-Khizr Bin Muhammad in order to connect him, and he instructed me to hand it over to Abu Ja’far Muhammad Bin Usman Al-Amry. But he refused to take the money and said, ‘Go to Abu Ja’far Muhammad Bin Ahmad, for he has been instructed to take it, and the one whom you seek has gone out’.
فَجِئْتُ إِلَى أَبِي جَعْفَرٍ فَأَوْصَلْتُهُ إِلَيْهِ فَأَخْرَجَ إِلَيَّ رُقْعَةً فِيهَا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ سَاقَ الْكِتَابَ إِلَى أَنْ قَالَ وَ الْفِرَاءُ مَتَاعُ الْغَنَمِ مَا لَمْ يُذْبَحْ بأرمنية [بِإِرْمِينِيَةَ] تَذْبَحُهُ النَّصَارَى عَلَى الصَّلِيبِ فَجَائِزٌ لَكَ أَنْ تَلْبَسَهُ إِذَا ذَبَحَهُ أَخٌ لَكَ أَوْ مُخَالِفٌ تَثِقُ بِهِ.
I came to Abu Ja’far-asws and delivered to him. He brought out a note to me wherein was (written), ‘In the Name of Allah-azwj the Beneficent, the Merciful’ – and he continued the letter up to he-asws said: ‘And the furs are chattels of the sheep for as long as they were not slaughtered in Armenia. The Christians are slaughtering upon the cross. It is allowed for you to wear it when a brother of yours had slaughtered it, or an adversary you trust with’’.[34]
27- الْبَصَائِرُ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ شَرِيفٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ إِسْمَاعِيلَ بْنِ عَبَّادٍ عَنْ عَامِرِ بْنِ عَلِيٍّ الْجَامِعِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنَّا نَأْكُلُ ذَبَائِحَ أَهْلِ الْكِتَابِ وَ لَا نَدْرِي يُسَمُّونَ عَلَيْهَا أَمْ لَا
(The book) ‘Al-Basaair’ – From Al-Hassan Bin Muhammad, from his father Muhammad Bin Ali Bin Shareef, from Ali Bin Asbaat, from Ismail Bin Abbad, from Aamor Bin Ali Al-Jamie who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! We tend to eat the slaughters by people of the Book and we do not know whether they are naming (Allah-azwj) upon it or not!’
فَقَالَ إِذَا سَمِعْتُمْ قَدْ سَمَّوْا فَكُلُوا أَ تَدْرِي مَا يَقُولُونَ عَلَى ذَبَائِحِهِمْ فَقُلْتُ لَا
He-asws said: ‘When you hear them naming so eat! Do you know what they are saying upon their slaughters?’ I said, ‘No’.
فَقَرَأَ كَأَنَّهُ يُشْبِهُ بِيَهُودِيٍّ قَدْ هَذَّهَا ثُمَّ قَالَ بِهَذَا أُمِرُوا
He-asws recited and if he-asws was resembling a Jew, being quick in it (having understood it), then said, ‘They have been Commanded with this’.
فَقُلْتُ جُعِلْتُ فِدَاكَ إِنْ رَأَيْتَ أَنْ نَكْتُبَهَا
I said, ‘May I be sacrificed for you-asws! If you-asws see fit, we can write it’.
قَالَ اكْتُبْ نوح ايوا ادينوار يلهين مالحوا اشرسوا اورضوا بنوامو ستود عال اسحطوا.
He-asws said: ‘Write (Being in Hebrew) – ‘Nuh-as Aywa Adeynu Yalheen Malhou Ashrasou awrazou binawanu Satwad Aal As’hatou’’.[35]
بيان و أقول العبارة العبرانية هكذا وجدتها في نسخ البصائر و فيه تصحيفات كثيرة من الرواة لعدم معرفتهم بتلك اللغة و الذي سمعت من بعض المستبصرين العارف بلغتهم و كان من علمائهم أن الدعاء الذي يتلوه اليهود عند الذبح هكذا أوردناه مع شرحه.
Explanation: And I (Majlisi) am saying, the Hebrew writing, I found it being like this in a copy of Al-Basaair, and there are many errors in it from the reporters due to lack of their not knowing that language (Hebrew), and what which I heard from one of the insightful one knowing their language, and he was from their scholars is the supplication which the Jews tend to recite during the slaughter. Like this I am referring along with its commentary.
باروخ تباركت أتا أنت أدوناى الله ألوهنو إلهنا ملخ هاعولام ملك العالمين أشر الذي قدشانوا قدسنا بميصوتاو بأوامره وصيوانو و أمرنا عل على هشحيطا الذبح.
‘Baroukh’ = Blessed, ‘Ata’ = You’, ‘Adwany (adeynu) = Allah-azwj, ‘Al-Wahnou’ (yalheen) – Our God’, Malkh Haoulaham’ (malhou) – King of the worlds, ‘Ashr’ (ashrasou) = the One Who’, ‘Qadshanou’ = Sanctify us, ‘Bemeysawtawu’ = by His-azwj Command, ‘Waseywanu’ = And Commanded upon, ‘Hashhayta’ = slaughter’.
28- الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ رَخَّصَ فِي طَعَامِ أَهْلِ الْكِتَابِ وَ غَيْرِهِمْ مِنَ الْفِرَقِ إِذَا كَانَ الطَّعَامُ لَيْسَ فِيهِ ذَبِيحَةٌ.
(The book) ‘Al-Da’aim’,
‘From Ja’far-asws Bin Muhammad-asws having allowed regarding food of people of the Book and others from the sects when the food, there wasn’t any slaughtered (meat) in it’’.[36]
5 وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع أَنَّهُ قَالَ: إِذَا عُلِمَ ذَلِكَ لَمْ يُؤْكَلْ.
And from Abu Ja’far Muhammad Bin Ali-asws having said: ‘When that is known (slaughtered meat being in it), do not eat’’.[37]
29- الدَّعَائِمُ، عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ سُئِلَ عَنْ ذَبِيحَةِ الْيَهُودِيِّ وَ النَّصْرَانِيِّ وَ الْمَجُوسِيِّ وَ ذَبَائِحِ أَهْلِ الْخِلَافِ
(The book) ‘Al-Da’aim’ –
‘From Abu Ja’far-asws having been asked about slaughter by the Jews, and the Christians, and the Magians, and slaughters by the people of the opposition (non-Shias).
فَتَلَا قَوْلَ اللَّهِ عَزَّ وَ جَلَّ- فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَ قَالَ إِذَا سَمِعْتُمُوهُمْ يَذْكُرُونَ اسْمَ اللَّهِ عَلَيْهِ فَكُلُوهُ وَ مَا لَمْ يَذْكُرُوا اسْمَ اللَّهِ فَلَا تَأْكُلُوهُ
He-asws recited: So eat from whatever Allah’s Name is mentioned upon [6:118], and said, ‘When you hear them mentioning a Name of Allah-azwj upon it, so eat, and as long as they are not mentioning a Name of Allah-azwj, do not eat it.
وَ مَنْ كَانَ مُتَّهَماً بِتَرْكِ التَّسْمِيَةِ يَرَى اسْتِحْلَالَ ذَلِكَ لَمْ يَجِبْ أَكْلُ ذَبِيحَتِهِ إِلَّا أَنْ يُشَاهَدَ فِي حِينِ ذَبْحِهَا وَ يَذْبَحُهَا عَلَى السُّنَّةِ وَ يَذْكُرُ اسْمَ اللَّهِ عَلَيْهَا فَإِنْ ذَبَحَهَا بِحَيْثُ لَمْ تُشَاهَدْ لَمْ تُؤْكَلْ.
And the one who is being accused of neglecting the naming in order to show the Permissibility of that, it does not oblige eating his slaughter except it he it witnessed during the time of its slaughter, and he slaughters based upon the Sunnah and he mentioned a Name of Allah-azwj upon it. If he were to slaughter whereby, he is not witnessed, it cannot be eaten’’.[38]
5 وَ رُوِّينَا عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: ذَبِيحَةُ الْيَهُودِيِّ وَ النَّصَارَى وَ الْمَجُوسِيِّ وَ ذَبَائِحُ أَهْلِ الْخِلَافِ ذَبِيحَتُهُمْ حَرَامٌ.
And we are reporting from Abu Ja’far-asws having said: ‘A slaughter by the Jews, and the Christian, and the Magian, and slaughters by people of the opposition (non-Shias), their slaughters are Prohibited’’.[39]
و الرواية الأولى شاذة لم يعمل عليها. لم نجده في المصدر المطبوع
Note: And the report firstly is abnormal, it will not be acted upon. We did not find it in the Egyptian printed copy.
6 وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ سُئِلَ عَنِ اللَّحْمِ يُبْتَاعُ فِي الْأَسْوَاقِ وَ لَا يُدْرَى كَيْفَ ذَبَحَهُ الْقَصَّابُونَ فَلَمْ يَرَ بِهِ بَأْساً إِذَا لَمْ يَطَّلِعْ مِنْهُمْ عَلَى الذَّبْحِ بِخِلَافِ السُّنَّةِ.
And from Ja’far-asws Bin Muhammad-asws having been asked about the meat being sold in the markets and it is not known how the butchers had slaughtered it. He-asws did not see any problem when there is no notification from them upon the slaughter being opposite to the Sunnah.[40]
6 وَ عَنْهُ ع أَنَّهُ كَرِهَ ذَبَائِحَ نَصَارَى الْعَرَبِ.
And from him-asws having disliked the slaughters by the Arab Christians.[41]
وَ عَنْ عَلِيٍّ ع قَالَ: لَا يَذْبَحُ أُضْحِيَّةَ الْمُسْلِمِ إِلَّا مُسْلِمٌ وَ يَقُولُ عِنْدَ ذَبْحِهَا بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ- وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّماواتِ وَ الْأَرْضَ حَنِيفاً مُسْلِماً وَ ما أَنَا مِنَ الْمُشْرِكِينَ- إِنَّ صَلاتِي وَ نُسُكِي وَ مَحْيايَ وَ مَماتِي لِلَّهِ رَبِّ الْعالَمِينَ لا شَرِيكَ لَهُ وَ بِذلِكَ أُمِرْتُ وَ أَنَا مِنَ الْمُسْلِمِينَ.
And from Ali-asws having said: ‘An offering (sacrifice) by a Muslim will not be slaughtered except by a Muslim, and he should be saying during slaughtering it, ‘In the Name of Allah-azwj, and Allah-azwj is the Greatest: I turn my face towards the One Who Originated the skies and the earth, being upright, and I am not from the associators’ [6:79] Say: ‘Surely my Salat, and my sacrifice, and my life, and my death are for Allah Lord of the worlds [6:162] There is no associate for Him; and with that I am Commanded, and I am the first of submitters’ [6:163], and I am from the Muslims’’.[42]
باب 10 حكم الجنين
CHAPTER 10 – RULING ON THE FOETUS
1 قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّهُ قَالَ فِي الْجَنِينِ إِذَا أَشْعَرَ فَكُلْ وَ إِلَّا فَلَا تَأْكُلْ.
(The book) ‘Qurb Al Asnaad’ – From Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Ja’far-asws, from his-asws father-asws having said: ‘The foetus, when it has hair, so eat, or else do not eat’’.[43]
2- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ شَاةٍ يُسْتَخْرَجُ مِنْ بَطْنِهَا وَلَدٌ بَعْدَ مَوْتِهَا هَلْ يَصْلُحُ أَكْلُهُ قَالَ لَا بَأْسَ.
And from him, from Abdullah Bin Al-Hassan, from his grandfather,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, said, ‘I asked him-asws about a sheep, a baby comes out from its belly after its death, ‘Is it correct to eat it?’’ He-asws said: ‘There is no problem’’.[44]
3- الْعُيُونُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ ذَكَاةُ الْجَنِينِ ذَكَاةُ أُمِّهِ إِذَا أَشْعَرَ وَ أَوْبَرَ.
(The book) ‘Al-Uyoun’ – By the previous chain,
‘Among what Al-Reza-asws had written to Al-Mamoun (the caliph): ‘Purification of the foetus is purification of its mother when it has hair and fur’’.[45]
4- التَّفْسِيرُ، قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ تَعَالَى أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعامِ قَالَ الْجَنِينُ فِي بَطْنِ أُمِّهِ إِذَا أَوْبَرَ وَ أَشْعَرَ فَذَكَاتُهُ ذَكَاةُ أُمِّهِ فَذَلِكَ الَّذِي عَنَاهُ اللَّهُ.
The Tafseer (Al Qummi) –
Ali Bin Ibrahim said regarding Words of the Exalted: Permissible for you are beasts of the livestock [5:1]. He said, ‘The foetus in the belly of its mother when it has grown fur and hair, so its purification is purification of its mother. That is what Allah-azwj has Meant’’.[46] (An opinion)
5- الْعَيَّاشِيُّ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ: فِي قَوْلِ اللَّهِ أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعامِ قَالَ هُوَ الَّذِي فِي الْبَطْنِ تُذْبَحُ أُمُّهُ فَيَكُونُ فِي بَطْنِهَا.
Al Ayaashi – from Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imam-asws), he (the narrator) said, ‘Regarding Words of Allah‑azwj: Permissible for you are beasts of the livestock [5:1]. He-asws said: ‘It is which is in the belly of its mother having been slaughtered and it happened to be in its belly’’.[47]
6- وَ مِنْهُ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعامِ قَالَ هِيَ الْأَجِنَّةُ الَّتِي فِي بُطُونِ الْأَنْعَامِ وَ قَدْ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَأْمُرُ بِبَيْعِ الْأَجِنَّةِ.
And from him, from Zurara,
‘From Abu Ja’far-asws regarding His-azwj Words: Permissible for you are beasts of the livestock [5:1], he-asws said: ‘The foetuses which are in the bellies of the livestock, and Amir Al-Momineen-asws had instructed with selling the foetuses’’.[48]
7- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَزَنْطِيِّ قَالَ رَوَى بَعْضُ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ فِي قَوْلِ اللَّهِ أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعامِ قَالَ ع الْجَنِينُ فِي بَطْنِ أُمِّهِ إِذَا أَشْعَرَ وَ أَوْبَرَ فَذَكَاةُ أُمِّهِ ذَكَاتُهُ.
And from him, from Ahmad Bin Muhammad Al Bazanty who said,
‘One of our companions reported from Abu Abdullah-asws regarding Words of Allah-azwj: Permissible for you are beasts of the livestock [5:1], he-asws said: ‘The foetus in the belly of its mother when it has hair and fur, so its purification is purification of its mother’’.[49]
8 الْمُقْنِعُ، إِذَا ذَبَحْتَ ذَبِيحَةً فِي بَطْنِهَا وَلَدٌ فَإِنْ كَانَ تَامّاً فَكُلْ فَإِنَّ ذَكَاتَهُ ذَكَاةُ أُمِّهِ وَ إِنْ لَمْ يَكُنْ تَامّاً فَلَا تَأْكُلْهُ
(The book) ‘Al Muqni’e’ –
‘Whenever you slaughter an animal and there is a baby in its belly, if it was complete (with hair and fur), then eat, for its purification is purification of its mother; and if it does not happen to be complete, then don’t eat it’.
وَ رُوِيَ إِذَا أَشْعَرَ وَ أَوْبَرَ فَذَكَاتُهُ ذَكَاةُ أُمِّهِ.
And it is reported, ‘When it has hair and fur, so its purification is purification of its mother’’.[50]
14 وَ قَدْ رَوَى الْعَامَّةُ عَنِ النَّبِيِّ ص أَنَّهُ سُئِلَ إِنَّا نَذْبَحُ النَّاقَةَ وَ الْبَقَرَةَ وَ الشَّاةَ وَ فِي بَطْنِهَا الْجَنِينُ أَ نُلْقِيهِ أَمْ نَأْكُلُهُ فَقَالَ كُلُوهُ إِنْ شِئْتُمْ فَإِنَّ ذَكَاةَ الْجَنِينِ ذَكَاةُ أُمِّهِ.
And it has been reported by the general Muslims,
‘From the Prophet-saww having been asked, ‘We slaughter the she-camel, and the cow, and the sheep, and in its belly is the foetus, shall we throw it or eat it?’ He-saww said: ‘Eat it if you so desire to, for the purification of the foetus is purification of its mother’’.[51]
9- الدَّعَائِمُ، عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعامِ قَالَ الْجَنِينُ فِي بَطْنِ أُمِّهِ إِذَا أَشْعَرَ وَ أَوْبَرَ فَذَكَاتُهَا ذَكَاتُهُ وَ إِنْ لَمْ يُشْعِرْ وَ لَمْ يُوبِرْ فَلَا يُؤْكَلُ.
(The book) ‘Al-Da’aim’ –
‘From Abu Abdullah-asws having been asked about Words of Allah-azwj Mighty and Majestic: ‘Permissible for you are beasts of the livestock [5:1], he-asws said: ‘The foetus in the belly of its mother when it has hair and fur, so its purification is its (mother’s) purification, and if it had not grown hair and nor fur, then do not eat’’.[52]
باب 11 ما يحرم من الذبيحة و ما يكره
CHAPTER 11 – WHAT IS PROHIBIBTED FROM THE SLAUGHTER AND WHAT IS DISLIKED
1 الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الشَّاهِ عَنْ أَبِي حَامِدٍ عَنْ أَحْمَدَ بْنِ خَالِدٍ الْخَالِدِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ صَالِحٍ التَّمِيمِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ حَاتِمٍ الْقَطَّانِ عَنْ حَمَّادِ بْنِ عَمْرٍو عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ فِي وَصِيَّتِهِ لَهُ يَا عَلِيُّ حَرُمَ مِنَ الشَّاةِ سَبْعَةُ أَشْيَاءَ الدَّمُ وَ الْمَذَاكِيرُ وَ الْمَثَانَةُ وَ النُّخَاعُ وَ الْغُدَدُ وَ الطِّحَالُ وَ الْمَرَارَةُ.
(The book) ‘Al Khisaa’ – From Muhammad Bin Ali Bin Al Shah, from Abu Hamid, from Ahmad Bin Khalid Al Khalidy, from Muhammad Bin Ahmad Bin Salih Al Tameemi, from his father, from Muhammad Bin Hatim Al Qattan, from Hammad Bin Amro,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father, from his-asws grandfather-asws, from Ali-asws Bin Abu Talib-asws, from the Prophet-saww having said in a bequest of his-saww: ‘O Ali-asws! Prohibited from the sheep are seven things – the blood, and the penises (private parts), and the bladder, and the marrow, and the glands, and the spleen, and the gall bladder’’.[53]
2- الْخِصَالُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ هَارُونَ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ بِإِسْنَادِهِ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ مَرَّ بِالْقَصَّابِينَ فَنَهَاهُمْ عَنْ بَيْعِ سَبْعَةِ أَشْيَاءَ مِنَ الشَّاةِ نَهَاهُمْ عَنْ بَيْعِ الدَّمِ وَ الْغُدَدِ وَ آذَانِ الْفُؤَادِ وَ الطِّحَالِ وَ النُّخَاعِ وَ الْخُصَى وَ الْقَضِيبِ
(The book) ‘Al-Khisaal’ – From his father, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ashary, from Muhammad Bin Haroun, from Abu Yahya Al Wasity, by his chain,
‘Raising it to Amir Al-Momineen-asws, he-asws passed by the butchers, and he-asws forbade them from selling seven things from the sheep – from selling the blood, and the glands, and ears of the heart (breasts), and the spleen, and the marrow, and the testicles and the penis.
فَقَالَ لَهُ رَجُلٌ مِنَ الْقَصَّابِينَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا الْكَبِدُ وَ الطِّحَالُ إِلَّا سَوَاءٌ
A man from the butchers said to him-asws, ‘O Amir Al-Momineen-asws! The liver and the spleen aren’t they except the same?’
فَقَالَ لَهُ كَذَبْتَ يَا لُكَعُ ائْتِنِي بِتَوْرَيْنِ مِنْ مَاءٍ آتِكَ بِخِلَافِ مَا بَيْنَهُمَا فَأَتَى بِكَبِدٍ وَ طِحَالٍ وَ تَوْرَيْنِ مِنْ مَاءٍ
He-asws said to him: ‘You are lying, O depraved! Bring me-asws two container of water, I-asws shall give (show) you the difference between the two’. He came with a liver and a spleen and two containers of water.
فَقَالَ امْرُسْ كُلَّ وَاحِدٍ مِنْهُمَا فِي إِنَاءٍ عَلَى حِدَةٍ فَمُرِسَا جَمِيعاً كَمَا أَمَرَ بِهِ فَانْقَبَضَتِ الْكَبِدُ وَ لَمْ يَخْرُجْ مِنْهَا شَيْءٌ وَ لَمْ يَنْقَبِضِ الطِّحَالُ وَ خَرَجَ مَا فِيهِ كُلُّهُ وَ كَانَ دَماً كُلُّهُ وَ بَقِيَ جِلْدَةٌ وَ عُرُوقٌ فَقَالَ هَذَا خِلَافُ مَا بَيْنَهُمَا هَذَا لَحْمٌ وَ هَذَا دَمٌ.
He-asws said: ‘Immerse each one of them into a container upon a limit’. He immersed them both just as he had been instructed with. The liver contracted and nothing came out from it, and the spleen did not contract and all what was in it came out, and it was all blood, and it’s skin and veins remained. He-asws said: ‘This is the difference what is between the two. This is meat and this is blood’’.[54]
3 الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْهَاشِمِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص كَانَ يَكْرَهُ أَكْلَ خَمْسَةٍ الطِّحَالِ وَ الْقَضِيبِ وَ الْأُنْثَيَيْنِ وَ الْحَيَاءِ وَ آذَانِ الْقَلْبِ.
(The book) ‘Al-Khisaal’ – From Muhammad Bin Al-Hassan Bin Al-Waleed, from Ahmad Bin Idrees, from Muhammad Bin Ahmad Al Ashary, from Ahmad Bin Hilal, from Isa Bin Abdullah Al Hashimy, from his father, from his grandfather, from his forefathers,
‘From Ali-asws having said: ‘Rasool-Allah-saww used to dislike eating five – the spleen, and the penis, and the two testicles, and the shame (backside), and ears of the heart (breasts)’’.[55]
4- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يُؤْكَلُ مِنَ الشَّاةِ عَشَرَةُ أَشْيَاءَ الْفَرْثُ وَ الدَّمُ وَ الطِّحَالُ وَ النُّخَاعُ وَ الْغُدَدُ وَ الْقَضِيبُ وَ الْأُنْثَيَانِ وَ الرَّحِمُ وَ الْحَيَاءُ وَ الْأَوْدَاجُ أَوْ قَالَ الْعُرُوقُ.
And from him, from Ahmad Bin Muhammad Bin Yahya Al Attar, from his father, from Muhammad Bin Ahmad Al Ashary, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from one of our companions,
‘From Abu Abdullah-asws having said: ‘Ten things should not be eaten from the sheep – the dung, and the blood, and the spleen, and the marrow, and the glands, and the penis, and the testicles, and the womb, and the shame (backside), and the jugular veins’ – or he-asws said: ‘The veins’’.[56]
5- الْخِصَالُ، عَنْ سِتَّةٍ مِنْ مَشَايِخِهِ عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ عَنْ تَمِيمِ بْنِ بُهْلُولٍ عَنْ أَبِي مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: الطِّحَالُ حَرَامٌ لِأَنَّهُ دَمٌ.
(The book) ‘Al-Khisaal’ – from sick of his elders, from Ahmad Bin Yahya Bin Zakariya, from Bakr Bin Abdullah, from Tameem Bin Bahloul, from Abu Muawiya, from Al Amsh,
‘From Al-Sadiq-asws: ‘The spleen is Prohibited because it is blood’’.[57]
6- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تَأْكُلُوا الطِّحَالَ فَإِنَّهُ بَيْتُ الدَّمِ الْفَاسِدِ وَ اتَّقُوا الْغُدَدَ مِنَ اللَّحْمِ فَإِنَّهُ يُحَرِّكُ عِرْقَ الْجُذَامِ.
And from him, from his father, from Sa’ad, from Muhammad Bin Isa, from Al Qasim Bin Yahya, from his grandfather Al-Hassan Bin Rashid, from Abu Baseer and Muhammad Bin Muslim,
‘From Abu Abdullah-asws, from his-asws forefathers having said: ‘Amir Al-Momineen-asws said: ‘do not eat the spleen for it is a house of blood, and fear the glands from the meat, for it stirs the vein of leprosy’’.[58]
8- الْعُيُونُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ مُحَمَّدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ الرِّضَا ع فِيمَا كَتَبَ لِلْمَأْمُونِ يَحْرُمُ الطِّحَالُ فَإِنَّهُ دَمٌ.
(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 had written to Al-Mamoun (the caliph): ‘The spleen has been Prohibited because it is blood’’.[59]
8- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الشَّاهِ عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عَامِرٍ عَنْ أَبِيهِ وَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ الْخُوزِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَرْوَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْهَرَوِيِّ وَ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْأُشْنَانِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ الْفَرَّاءِ جَمِيعاً عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: كَانَ النَّبِيُّ ص لَا يَأْكُلُ الْكُلْيَتَيْنِ مِنْ غَيْرِ أَنْ يُحَرِّمَهُمَا لِقُرْبِهِمَا مِنَ الْبَوْلِ.
And from him, from Muhammad Bin Ali Bin Al Shah, from Abu Bakr Bin Abdullah, from Abdullah Bin Ahmad Bin Aamir, from his father, and from Ahmad Bin Ibrahim Al khowzy, from Ibrahim Bin Marwan, from Ja’far Bin Muhammad bin Ziyad, from Ahmad Bin Abdullah Al Harwy and from Al-Husayn Bin Muhammad Al Ashnany, from Ali Bin Muhammad Bin Mahrawiya, from Dawood Bin Suleyman Al Fara’a, altogether,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘The Prophet-saww was not eating the kidneys from without having prohibited them due to their proximity from the urine”.[60]
9 الْعِلَلُ، عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ زَكَرِيَّا عَنْ مُحَمَّدِ بْنِ صَدَقَةَ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ ع مِثْلَهُ.
(The book) ‘Al Ilal’ – From Ali Bin Hatim, from Al-Husayn Bin Ali Bin Zakariya, from Muhammad Bin Sadaqa,
‘From Musa-asws Bin Ja’far-asws, from his father-asws, from Muhammad Bin Ali-asws – similar to it’’.[61]
10 الْعُيُونُ وَ الْعِلَلُ، بِالْأَسَانِيدِ الْمُتَقَدِّمَةِ فِي عِلَلِ ابْنِ سِنَانٍ عَنِ الرِّضَا ع حَرَّمَ الطِّحَالَ لِمَا فِيهِ مِنَ الدَّمِ.
(The books) ‘Al-Uyoun’ and ‘Al Ilal’ – by the previous chains in ‘Al Ilal’, Ibn Sinan,
‘From Al-Reza-asws: ‘The spleen is Prohibited due to what is in it from the blood’’.[62]
11 الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا اشْتَرَى أَحَدُكُمُ اللَّحْمَ فَلْيُخْرِجْ مِنْهُ الْغُدَدَ فَإِنَّهُ يُحَرِّكُ عِرْقَ الْجُذَامِ.
(The book) ‘Al Ilal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad, from Muhammad Bin Al-Hassan Bin Shamoun, from Abdullah Al Asamma, from Misma Bin Abdul Malik,
From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Whenever one of you buy the meat, then let him extract the glands from it, for it stirs the vein of leprosy’’.[63]
12- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع كَيْفَ صَارَ الطِّحَالُ حَرَاماً وَ هُوَ مِنَ الذَّبِيحَةِ
And from him, from Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al-Husayn Al Asadabady, from Ahmad Bin Abu Abdullah Al Barqy, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Aban Bin Usman who said,
‘I said to Abu Abdullah-asws, ‘How did the spleen come to be Prohibited and it is from the slaughter?’
فَقَالَ إِنَّ إِبْرَاهِيمَ هَبَطَ عَلَيْهِ الْكَبْشُ مِنْ ثَبِيرٍ وَ هُوَ جَبَلٌ بِمَكَّةَ لِيَذْبَحَهُ أَتَاهُ إِبْلِيسُ فَقَالَ لَهُ أَعْطِنِي نَصِيبِي مِنْ هَذَا الْكَبْشِ
He-asws said: ‘Ibrahim-as, the ram was Sent down to him-as from Subeyr, and it is a mountain in Makkah, for him-as to slaughter it. Iblees-la came to him-as. He-la said to him-as, ‘Give me-la my-la share from this ram’.
قَالَ وَ أَيُّ نَصِيبٍ لَكَ وَ هُوَ قُرْبَانٌ لِرَبِّي وَ فِدَاءٌ لِابْنِي
He-as said: ‘And which share is there for you-la, and it is an offering to my-as Lord-azwj and a ransom of my-as son-as?’
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنَّ لَهُ فِيهِ نَصِيباً وَ هُوَ الطِّحَالُ لِأَنَّهُ مَجْمَعُ الدَّمِ وَ حُرِّمَ الْخُصْيَتَانِ لِأَنَّهُمَا مَوْضِعٌ لِلنِّكَاحِ وَ مَجْرًى لِلنُّطْفَةِ
Allah-azwj Mighty and Majestic Revealed to him-as: “For him-la there is a share in it, and it is the spleen, because it is a collection of blood, and the two testicles are Prohibited because they are a place of the sexual intercourse and a flow for the sperms!”
فَأَعْطَاهُ إِبْرَاهِيمُ الطِّحَالَ وَ الْأُنْثَيَيْنِ وَ هُمَا الْخُصْيَتَانِ
So Ibrahim-as gave him-la the spleen and the testicles, and these are two testicles’.
قَالَ قُلْتُ فَكَيْفَ حُرِّمَ النُّخَاعُ
He (the narrator) said, ‘I said, ‘How come the marrow is Prohibited?’
قَالَ لِأَنَّهُ مَوْضِعُ الْمَاءِ الدَّافِقِ مِنْ كُلِّ ذَكَرٍ وَ أُنْثَى وَ هُوَ الْمُخُّ الطَّوِيلُ الَّذِي يَكُونُ فِي فَقَارِ الظَّهْرِ
He-asws said: ‘Because it is a place of the gushing water from every male and female, and it is long brain which happens to be in the vertebrae of the back’.
قَالَ أَبَانٌ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع يُكْرَهُ مِنَ الذَّبِيحَةِ عَشَرَةُ أَشْيَاءَ مِنْهَا الطِّحَالُ وَ الْأُنْثَيَانِ وَ النُّخَاعُ وَ الدَّمُ وَ الْجِلْدُ وَ الْعَظْمُ وَ الْقَرْنُ وَ الظِّلْفُ وَ الْغُدَدُ وَ الْمَذَاكِيرُ
Aban (the narrator) said, ‘Then Abu Abdullah-asws said: ‘Ten things are disliked from the slaughter. From these is the spleen, and the testicles, and the marrow, and the blood, and the skin, and the bones, and the horn, and the hoof, and the glands, and the penises.
وَ أُطْلِقَ فِي الْمَيْتَةِ عَشَرَةُ أَشْيَاءَ الصُّوفُ وَ الشَّعْرُ وَ الرِّيشُ وَ الْبَيْضَةُ وَ النَّابُ وَ الْقَرْنُ وَ الظِّلْفُ وَ الْإِنْفَحَةُ وَ الْإِهَابُ وَ اللَّبَنُ وَ ذَلِكَ إِذَا كَانَ قَائِماً فِي الضَّرْعِ.
And ten things are released (allowed) regarding the dead (animal) – the wool, and the hair, and the feathers, and the eggs, and the tusk, and the horn, and the hoof, and the rennet, and the cuticle, and the milk and that is when it was staying in the udder’’.[64]
14- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْوَاسِطِيِّ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ أَوْ عَنْ دُرُسْتَ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ لِمَ كَانَ رَسُولُ اللَّهِ ص يُحِبُّ الذِّرَاعَ أَكْثَرَ مِنْ حُبِّهِ لِسَائِرِ أَعْضَاءِ الشَّاةِ
(The book) ‘Al Ilal’ – From Muhammad Bin Al-Hassan, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ahsary, from Ali Bin Al Rayyan, from Ubeydullah Bin Abdullah Al Wasity, from Wasil Bin Suleyman, from Dorost, raising it to,
‘Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Why was Rasool-Allah-saww loving the forearm more than he-saww loved rest of the parts of the sheep?’
قَالَ فَقَالَ لِأَنَّ آدَمَ قَرَّبَ قُرْبَاناً عَنِ الْأَنْبِيَاءِ مِنْ ذُرِّيَّتِهِ فَسَمَّى لِكُلِّ نَبِيٍّ عُضْواً وَ سَمَّى لِرَسُولِ اللَّهِ ص الذِّرَاعَ فَمِنْ ثَمَّ كَانَ يُحِبُّ الذِّرَاعَ وَ يَشْتَهِيهَا وَ يُحِبُّهَا وَ يُفَضِّلُهَا.
He (the narrator) said, ‘He-asws said: ‘Because Adam-as offered an offering on behalf of the Prophets-as from his-as offspring, and he-as named a part for every Prophet-as and named the forearm for Rasool-Allah-saww. So, from then, he-saww used to love the forearm and desired it and loved it and preferred it’’.[65]
14 وَ فِي حَدِيثٍ آخَرَ أَنَّ رَسُولَ اللَّهِ ص كَانَ يُحِبُّ الذِّرَاعَ لِقُرْبِهَا مِنَ الْمَرْعَى وَ بُعْدِهَا مِنَ الْمَبَالِ.
And in another Hadeeth: ‘Rasool-Allah-saww used to love the forearm due to its proximity from the pasturing and its remoteness from the urinations (and defecations)’’.[66]
15- الْبَصَائِرُ، عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يُحِبُّ الذِّرَاعَ وَ الْكَتِفَ وَ يَكْرَهُ الْوَرِكَ لِقُرْبِهَا مِنَ الْمَبَالِ.
(The book) ‘Al Basaair’ – From Ibrahim Bin Hashim, from Ja’far Bin Muhammad, from Al Qadah,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to love the forearm, and the shoulder, and dislike the hips due to their proximity from the urinations (and defecations)’’.[67]
16- الْمَحَاسِنُ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اتَّقُوا الْغُدَدَ مِنَ اللَّحْمِ فَلَرُبَّمَا حَرَّكَ عِرْقَ الْجُذَامِ.
(The book) ‘Al-Mahasin’ – From Yaqoub Bin Yazeed, from Al-Hassan Bin Ali Bin Fazzal, from Al Qasim Bin Muhammad, from Al A’la, from Muhammad Bin Muslim, from Misma’a,
‘From Abu Abdullah-asws having said: ‘Fear the glands from the meat, for sometimes it stirs the vein of leprosy’’.[68]
17- وَ مِنْهُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ع قَالَ: حُرِّمَ مِنَ الشَّاةِ سَبْعَةُ أَشْيَاءَ الدَّمُ وَ الْخُصْيَتَانِ وَ الْقَضِيبُ وَ الْمَثَانَةُ وَ الطِّحَالُ وَ الْغُدَدُ وَ الْمَرَارَةُ.
And from him, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed,
‘From Abu Al-Hassan-asws having said: ‘Seven things are Prohibited from the sheep – the blood, and the testicles, and the penis, and the bladder, and the glands, and the gall bladder’’.[69]
18 وَ مِنْهُ، عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: حُرِّمَ مِنَ الذَّبِيحَةِ سَبْعَةُ أَشْيَاءَ وَ أُحِلَّ مِنَ الْمَيْتَةِ اثْنَتَا عَشْرَةَ شَيْئاً
And from him, from Al Sayyari, from Muhammad Bin Jamhour Al Ammy, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Seven things (each) are Prohibited and Permissible, twelve things (in total).
فَأَمَّا مَا يُحَرَّمُ مِنَ الذَّبِيحَةِ فَالدَّمُ وَ الْفَرْثُ وَ الْغُدَدُ وَ الطِّحَالُ وَ الْقَضِيبُ وَ الْأُنْثَيَانِ وَ الرَّحِمُ
As for what is Prohibited from the slaughter – the blood, and the dung, and the glands, and the spleen, and the penis, and the testicles, and the womb.
وَ أَمَّا مَا يُحَلُّ مِنَ الْمَيْتَةِ فَالشَّعْرُ وَ الصُّوفُ وَ الْوَبَرُ وَ النَّابُ وَ الْقَرْنُ وَ الضِّرْسُ وَ الظِّلْفُ وَ الْبَيْضُ وَ الْإِنْفَحَةُ وَ الظُّفُرُ وَ الْمِخْلَبُ وَ الرِّيشُ.
And as for what is Permissible from the dead – the hair, and the wool, and the fur, and the tusk, and the horn, and the tooth, and the hoof, and the egg, and the rennet, and the nail, and the claw, and the feather’’.[70]
19 طِبُّ الْأَئِمَّةِ، عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْبُرْسِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْأَرْمَنِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ أَكْلَ الْغُدَدِ فَإِنَّهُ يُحَرِّكُ الْجُذَامَ وَ قَالَ عُوفِيَتِ الْيَهُودُ لِتَرْكِهِمْ أَكْلَ الْغُدَدِ.
(The book) ‘Tibb Al-Aimma’ – From Muhammad Bin Ja’far Al Bursy, from Muhammad Bin Yahya Al Armany, from Muhammad Sinan, from Al Mufazzal Bin Umar,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Beware of eating the glands for it stirs the leprosy’. And he-asws said: ‘The Jews became healthy due to their leaving eating the glands’’.[71]
20 الْهِدَايَةُ، لَا يُؤْكَلُ مِنَ الشَّاةِ عَشَرَةُ أَشْيَاءَ الْفَرْثُ وَ الدَّمُ وَ الطِّحَالُ وَ النُّخَاعُ وَ الْغُدَدُ وَ الْقَضِيبُ وَ الْأُنْثَيَانِ وَ الرَّحِمُ وَ الْحَيَاءُ وَ الْأَوْدَاجُ وَ رُوِيَ الْعُرُوقُ.
(The book) ‘Al Hidaya’ –
‘Ten things cannot be eaten from the sheep – the dung, and the blood, and the spleen, and the marrow, and the glands, and the penis, and the testicles, and the womb, and the shame (backside), and the jugular veins’. And it is reported, ‘The veins’’.[72]
21 الدَّعَائِمُ، عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ كَرِهَ أَكْلَ الْغُدَدِ وَ مُخَّ الصُّلْبِ وَ الطِّحَالَ وَ الْمَذَاكِيرَ وَ الْقَضِيبَ وَ الْحَيَاءَ وَ دَاخِلَ الْكُلَى.
(The book) ‘Al-Da’aim’ –
‘From Abu Abdullah-asws having dislike eating the glands, and the brain of the vertebra, and the spleen, and the penises, and the penis, and the shame (backside), and inside of the kidney’’.[73]
22 الْعِلَلُ، عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ بْنِ يَحْيَى الْأَزْرَقِ قَالَ: قُلْتُ لِأَبِي إِبْرَاهِيمَ ع الرَّجُلُ يُعْطِي الْأُضْحِيَّةَ مَنْ يَسْلَخُهَا بِجِلْدِهَا
(The book) ‘Al Ilal’ – From his father, and Muhammad Bin Al-Hassan, from Muhammad Bin Yahya, from Muhammad Bin Ahmad Bin Yahya, from Ali Bin Ismail, from Safwan Bin Yahya Al Azraq who said,
‘I said to Abu Ibrahim-asws (7th Imam-asws), ‘The man is given the slaughter by the one who had stripped off its skin’.
قَالَ لَا بَأْسَ بِهِ إِنَّمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ- فَكُلُوا مِنْها وَ أَطْعِمُوا وَ الْجِلْدُ لَا يُؤْكَلُ وَ لَا يُطْعَمُ.
He-asws said: ‘There is no problem with it. But rather, Allah-azwj Mighty and Majestic said: Therefore, eat from these and feed [22:28], and the skin can neither be eaten nor fed’’.[74]
23 غَيْبَةُ الشَّيْخِ، قَالَ رَوَى مُحَمَّدُ بْنُ عَلِيٍّ الشَّلْمَغَانِيُّ فِي كِتَابِ الْأَوْصِيَاءِ عَنْ حَمْزَةَ بْنِ نُصَيْرٍ خَادِمِ أَبِي الْحَسَنِ ع عَنْ أَبِيهِ قَالَ: لَمَّا وُلِدَ السَّيِّدُ ع يَعْنِي الْمَهْدِيَّ تَبَاشَرَ الدَّارُ بِذَلِكَ فَلَمَّا نَشَأَ خَرَجَ إِلَيَّ الْأَمْرُ أَنْ أَبْتَاعَ كُلَّ يَوْمٍ مَعَ اللَّحْمِ قَصَبَ مُخٍّ وَ قِيلَ إِنَّ هَذَا لِمَوْلَانَا الصَّغِيرِ ع.
(The book) ‘Ghayba’ of the Sheykh. He said, ‘It is reported by Muhammad Bin Ali Al Shalmagany in ‘Kitab Al awsiya’, from Hamza Bin Nuseyr,
‘A servant of Abu Al-Hassan-asws, from his father who said, ‘When the Master-asws was born, meaning Al Mahdi-ajfj, the house (hold) was joyful with that. When he-ajfj grew up, the matter emerged to me that I should buy every day with the meat, a portion of brain, and it was said, ‘This is for our young Master-ajfj’’.[75]
باب 12 حكم البيوض و خواصها
CHAPTER 12 – RULING ON THE EGGS AND THEIR PROPERTIES
1- قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: سُئِلَ عَنْ بَيْضِ طَيْرِ الْمَاءِ فَقَالَ مَا كَانَ مِنْ بَيْضِ طَيْرِ الْمَاءِ مِثْلَ بَيْضِ الدَّجَاجِ عَلَى خِلْقَتِهِ إِحْدَى رَأْسَيْهِ مُفَرْطَحٌ فَكُلْ وَ إِلَّا فَلَا.
(The book) ‘Qurb Al Asnad’ – From Haroun Bin Muslim, from Mas’ada Bin sadaqa,
‘From Ja’far-asws Bin Muhammad-asws, he (the narrator) said, ‘He-asws was asked about eggs of the water birds. He-asws said; ‘Whatever was from the eggs of the water birds like the eggs of the chicken upon its shape, one of its heads (ends) flattened (oblong in shape), then eat, or else, no’’.[76]
2 قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ بَيْضٍ أَصَابَهُ رَجُلٌ مِنْ أَجَمَةٍ لَا يَدْرِي بَيْضُ مَا هُوَ هَلْ يَصْلُحُ أَكْلُهُ فَقَالَ إِذَا اخْتَلَفَ رَأْسَاهُ فَلَا بَأْسَ وَ إِنْ كَانَ الرَّأْسَانِ سَوَاءً فَلَا يَحِلُّ أَكْلُهُ.
(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 an egg which a man had obtained from a bush. It is not known about the egg, what it is, ‘Is it correct to eat it?’ He-asws said: ‘When its heads (ends) differ (oblong in shape), there is no problem, and it the two heads (edges) were same (circular), it is not Permissible to eat it’’.[77]
3- 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 عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْبَيْضِ أَيُّ شَيْءٍ يَحْرُمُ مِنْهُ قَالَ كُلُّ مَا لَمْ تَعْرِفْ رَأْسَهُ مِنِ اسْتِهِ فَلَا تَأْكُلْهُ.
(The book) ‘Al-Khisaal’ – From Muhammad Bin Al-Hassan Bin Al-Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Al-Husayn bin Abu Al Khattab, from Al Hakam Bin Miskeen, from Abu Saeed Al Mukari, from Salama Al Jawary,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the egg, which things is Prohibited from it?’ He-asws said: ‘All what its top from its bottom cannot be recognised (circular), so do not eat it’’.[78]
4 وَ مِنْهُ، بِالسَّنَدِ الْمُتَقَدِّمِ مِرَاراً عَنِ الْأَعْمَشِ قَالَ قَالَ الصَّادِقُ ع يُؤْكَلُ مِنَ الْبَيْضِ مَا اخْتَلَفَ طَرَفَاهُ وَ لَا يُؤْكَلُ مَا اسْتَوَى طَرَفَاهُ.
And from him, by the previous chain repeated, from Al Amsh who said,
‘Al-Sadiq-asws said: ‘It can be eaten from the eggs what its two ends differ (oblong), and it cannot be eaten what its two ends are the same (circular)’’.[79]
5 وَ مِنْهُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ يَهْزِلْنَ إِدْمَانُ أَكْلِ الْبَيْضِ وَ السَّمَكِ وَ الطَّلْعِ الْخَبَرَ.
And from him, from his father, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ashary, from Musa Bin Umar, from Ibn abu Umeyr, from Muawiya bin Ammar,
‘From Abu Abdullah-asws having said: ‘Three make one slim – habitually eating the eggs, and the fish, and the pollen’ – the Hadeeth’’.[80]
6 تُحَفُ الْعُقُولِ، عَنِ الصَّادِقِ ع قَالَ: أَمَّا مَا يَجُوزُ أَكْلُهُ مِنَ الْبَيْضِ فَكُلُّ مَا اخْتَلَفَ طَرَفَاهُ فَحَلَالٌ أَكْلُهُ وَ مَا اسْتَوَى طَرَفَاهُ فَحَرَامٌ أَكْلُهُ.
(The book) ‘Tuhaf Al Uqool’ –
‘From Al-Sadiq-asws having said: ‘As for what is allowed to eat from the eggs, so all what its two ends differ (oblong) is Permissible to eat it, and whatever its two ends are the same (circular), it is Prohibited to eat it’’.[81]
7- الْبَصَائِرُ، وَ دَلَائِلُ الطَّبَرِيِّ عَنِ الْهَيْثَمِ النَّهْدِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ رَجُلٍ مِنْ أَهْلِ بَيْرَمَا قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَوَدَّعْتُهُ وَ خَرَجْتُ حَتَّى بَلَغْتُ الْأَعْوَصَ ثُمَّ ذَكَرْتُ حَاجَةً لِي فَرَجَعْتُ إِلَيْهِ وَ الْبَيْتُ غَاصٌّ بِأَهْلِهِ وَ كُنْتُ أَرَدْتُ أَنْ أَسْأَلَهُ عَنْ بُيُوضِ دُيُوكِ الْمَاءِ
(The books) ‘Al Basaair’, and ‘Dalaail’ of Al tabari, from Al Heysam Al Nahdy, from ismail Bin Mihran, from a man from the people of Bayrama who said,
‘I was in the presence of Abu Abdullah-asws. I bade him-asws farewell and went out until I reached Al-Awas. Then I remembered a need of mine, so I returned to him-asws and the house was filled with its people, and I had wanted to ask him-asws about the eggs of roosters of the water.
فَقَالَ لِي يابت يَعْنِي الْبَيْضَ وعاناميتا يَعْنِي دُيُوكَ الْمَاءِ بناحل يَعْنِي لَا تَأْكُلْ.
He-asws said to me: ‘Yabat – meaning the eggs, and Anameyta, meaning roosters of the water, Banahyl, meaning do not eat’’’.[82]
8- الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْأَصْبَغِ عَنْ عَلِيٍّ ع قَالَ: إِنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى اللَّهِ تَعَالَى قِلَّةَ النَّسْلِ فِي أُمَّتِهِ فَأَمَرَهُ أَنْ يَأْمُرَهُمْ بِأَكْلِ الْبَيْضِ فَفَعَلُوهُ فَكَثُرَ النَّسْلُ فِيهِمْ.
(The book) ‘Al-Mahasin’ – From Ali Bin Al Hakam, from his father, from Sa’ad, from Al Asbag,
‘From Ali-asws having said: ‘A Prophet-as from the Prophets-as complained to Allah-azwj the Exalted of scarcity of the offspring in his-as community, so He-azwj Commanded him-as to instruct them to eat the eggs. They did so and the offspring were a lot among them’’.[83]
9- وَ مِنْهُ، عَنْ أَبِي الْقَاسِمِ الْكُوفِيِّ وَ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: شَكَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ إِلَى رَبِّهِ قِلَّةَ الْوَلَدِ فَأَمَرَهُ بِأَكْلِ الْبَيْضِ.
And from him, from Abu Al Qasim Al Kufi, and yaqoub Bin Yazeed, from Al Qandy, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘A Prophet-as from the Prophets-as complained to his-as Lord-azwj of the scarcity of the children, so He-azwj Commanded him-as with eating the eggs’’.[84]
10- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنْ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى اللَّهِ قِلَّةَ النَّسْلِ فَقَالَ لَهُ كُلِ اللَّحْمَ بِالْبَيْضِ.
And from him, from Muhammad Bin Isa Al Yaqteeny, from Abdullah Al Dihqan, from Dorost, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws: ‘A Prophet-as from the Prophets-as complained to Allah-azwj of the lack of the offspring. He-azwj said to him-as: “Eat the meat with the eggs’’.[85]
11- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ أَبِي حَسَنَةَ الْجَمَّالِ قَالَ: شَكَوْتُ إِلَى أَبِي الْحَسَنِ ع قِلَّةَ الْوَلَدِ فَقَالَ اسْتَغْفِرِ اللَّهَ وَ كُلِ الْبَيْضَ بِالْبَصَلِ.
And from him, from his father, from Ahmad Bin Al Nazar, from Muhammad Bin Umar Bin Abu Hasana Al Jammal who said,
‘I complained to Abu Al-Hassan-asws of the lack of children. He-asws said: ‘Seek Forgiveness of Allah-azwj and eat the eggs with the onions’’.[86]
12- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ أَكْثِرُوا مِنَ الْبَيْضِ فَإِنَّهُ يَزِيدُ فِي الْوَلَدِ.
And from him, from Ali Bin Hassan, from Muhammad Bin Bakr who said,
‘I heard Abu Al-Hassan-asws saying: ‘Frequent from the eggs for it increases in the children’’.[87]
13- وَ مِنْهُ، عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ كَامِلٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْجُعْفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ عَدِمَ الْوَلَدَ فَلْيَأْكُلِ الْبَيْضَ وَ لْيُكْثِرْ مِنْهُ.
And from him, from Nuh Bin Shueyb, from Kamil, from Muhammad Bin Ibrahim Al Jufy,
‘From Abu Abdullah-asws having said: ‘One who has not children, let him eat the eggs and let him frequent from it’’.[88]
14- وَ مِنْهُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ يُونُسَ بْنِ مُرَازِمٍ قَالَ: ذُكِرَ عِنْدَ أَبِي عَبْدِ اللَّهِ ع الْبَيْضُ فَقَالَ أَمَا إِنَّهُ خَفِيفٌ يَذْهَبُ بِقَرَمِ اللَّحْمِ.
And from him, from Ja’far Bin Muhammad, from Yunus Bin Murazim who said,
‘The eggs were mentioned in the presence of Abu Abdullah-asws. He-asws said: ‘It is light and does away with nibbling the meat’’.[89]
15- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حُكَيْمٍ عَنْ مُرَازِمٍ مِثْلَهُ وَ زَادَ فِيهِ وَ لَيْسَتْ لَهُ غَائِلَةُ اللَّحْمِ.
And from him, from Muhammad Bin Ismail, from Ja’far Bin Muhammad Bin Hukeymn, from Murazim –
‘Similar to it and there is an addition in it, ‘And there isn’t expensiveness of the meat for it’’.[90]
16- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ جَدِّهِ وَ هُوَ عَنْ مُيَسِّرِ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مُحُّ الْبَيْضِ خَفِيفٌ وَ الْبَيَاضُ ثَقِيلٌ.
(The book) ‘Al-Mahasin’ – From Muhammad Bin Isa, from his father, from his grandfather, and it is from Muyassir Bin Abdul Aziz,
‘From Abu Abdullah-asws having said; ‘The (brain) yolk of the egg is light and the white (Albumen) is heavy’’.[91]
17- الْمَحَاسِنُ، عَنْ يُوسُفَ بْنِ السُّخْتِ الْبَصْرِيِّ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أُنَاساً يَزْعُمُونَ أَنَّ صُفْرَةَ الْبَيْضِ أَخَفُّ مِنَ الْبَيَاضِ فَقَالَ ع إِلَى مَا يَذْهَبُونَ فِي ذَلِكَ
(The book) ‘Al-Mahasin’ – From Yunus Bin Al Sukhti Al Basry, from Muhammad Bin Jamhour, from Humran Bin Ayn who said,
‘I said to Abu Abdullah-asws, ‘Some people are claiming that the yellow (yolk) of the egg is lighter than the white (albumen)’. He-asws said: ‘What are they going to regarding that?’
فَقُلْتُ يَزْعُمُونَ أَنَّ الرِّيشَ مِنَ الْبَيَاضِ وَ أَنَّ الْعَظْمَ وَ الْعَصَبَ مِنَ الصُّفْرَةِ
I said, ‘They are claiming that the feathers are from the white (albumen) and the bones and the nerves are from the yellow (yolk)’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَالرِّيشُ أَخَفُّهَا.
Abu Abdullah-asws said: ‘The feathers are their lightest’’.[92]
18 فِقْهُ الرِّضَا، قَالَ ع يُؤْكَلُ مِنَ الْبَيْضِ مَا اخْتَلَفَ طَرَفَاهُ.
(The book) Fiqh Al-Reza-asws: ‘It can be eaten from the eggs what its two sides differ (oblong)’’.[93]
19- الْخَرَائِجُ، رُوِيَ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع أُوَدِّعُهُ وَ كُنْتُ حَاجّاً فِي تِلْكَ السَّنَةِ فَخَرَجْتُ ثُمَّ ذَكَرْتُ شَيْئاً أَرَدْتُ أَنْ أَسْأَلَهُ عَنْهُ فَرَجَعْتُ إِلَيْهِ وَ مَنْزِلُهُ غَاصٌّ بِالنَّاسِ وَ كَانَ مَا أَسْأَلُهُ عَنْهُ بَيْضَ طَيْرِ الْمَاءِ فَقَالَ لِي مِنْ غَيْرِ سُؤَالٍ لَا تَأْكُلْ بَيْضَ طَيْرِ الْمَاءِ
(The book) ‘Al Kharaij’ – It is reported from Ismail Bin Mihran who said,
‘I was in the presence of Abu Abdullah-asws. I bade him-asws farewell, and I was a pilgrim in that year. I went out, then I remembered something I had wanted to ask him-asws about, so I returned to him-asws, and his-asws house was filled with the people, and what I had wanted to asked him-asws about was eggs of the water birds. He-asws said to me from without having been asked: ‘Do not eat eggs of the water birds’’.[94]
20- الْمَنَاقِبُ، سُئِلَ الْبَاقِرُ ع أَنَّهُ وُجِدَ فِي جَزِيرَةٍ بَيْضٌ كَثِيرٌ فَقَالَ كُلْ مَا اخْتَلَفَ طَرَفَاهُ وَ لَا تَأْكُلْ مَا اسْتَوَى طَرَفَاهُ.
(The book) ‘Al Manaqib’ –
‘Al-Baqir-asws was asked, ‘A lot of eggs are being found in an island’. He-asws said: ‘Eat what its two ends differ (oblong), and do not eat what its two ends are the same (circular)’’.[95]
21- الْمَكَارِمُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ قَالَ: شَكَوْتُ إِلَى الرِّضَا ع قِلَّةَ اسْتِمْرَائِي الطَّعَامَ قَالَ كُلْ مُحَّ الْبَيْضِ فَفَعَلْتُ فَانْتَفَعْتُ بِهِ.
(The book) ‘Al-Makarim’ – From Ali Bin Ahmad Bin Asheym who said,
‘I complained to Al-Reza-asws lack of my finding the food palatable. He-asws said: ‘Eat the brain (yolk) of the eggs’. I did so and benefitted with it’’.[96]
6 وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ عَدِمَ الْوَلَدَ فَلْيَأْكُلِ الْبَيْضَ وَ لْيُكْثِرْ مِنْهُ.
And from Abu Abdullah-asws having said: ‘One who has no children, so let him eat the eggs and let him frequent from it’’.[97]
1 وَ عَنْ عَلِيٍّ ع قَالَ: إِنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى اللَّهِ تَعَالَى قِلَّةَ النَّسْلِ فِي أُمَّتِهِ فَأَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَأْمُرَهُمْ أَنْ يَأْكُلُوا الْخُبْزَ بِالْبَيْضِ.
And from Ali-asws having said; ‘A Prophet-as from the Prophets-as complained to Allah-azwj the Exalted of the scarcity of offspring in his-as community, so Allah-azwj Mighty and Majestic Commanded him-as to eat the bread with the eggs’’.[98]
5 وَ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْبَيْضِ فِي الْآجَامِ فَقَالَ مَا اسْتَوَى طَرَفَاهُ فَلَا تَأْكُلْ وَ مَا اخْتَلَفَ طَرَفَاهُ فَكُلْ.
And from Zurara who said,
‘I asked Abu Ja’far-asws about the eggs in the bushes. He-asws said: ‘Whatever its two ends are the same (circular), do not eat, and whatever its two ends differ (oblong), eat’’.[99]
22 الْهِدَايَةُ، كُلْ مِنَ الْبَيْضِ مَا اخْتَلَفَ طَرَفَاهُ وَ لَا تَأْكُلْ مَا اسْتَوَى طَرَفَاهُ.
(The book) ‘Al Hidaya’ –
‘Eat from the eggs what its two ends differ, and do not eat from what its two ends are the same’’.[100]
23- الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: مَا كَانَ مِنَ الْبَيْضِ مُخْتَلِفَ الطَّرَفَيْنِ فَحَلَالٌ أَكْلُهُ وَ مَا اسْتَوَى طَرَفَاهُ فَهُوَ مِنْ بَيْضِ مَا لَا يُؤْكَلُ لَحْمُهُ.
(The book) ‘Al-Da’aim’ –
‘From Ja’far-asws Bin Muhammad-asws having said: ‘Whatever was from the eggs of different ends (oblong), it is Permissible to eat it, and whatever was equal of its two sides (circular), it is from the eggs what its meat cannot be eaten (predatorial birds)’’.[101]
باب 13 حكم ما لا تحله الحياة من الميتة و مما لا يؤكل لحمه
CHAPTER 13 – RULING OF WHAT IS NOT ALIVE FROM THE ‘DEAD’, AND WHAT ITS MEAT CANNOT BE EATEN FROM
1- الْخِصَالُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ أَحْمَدَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: عَشَرَةُ أَشْيَاءَ مِنَ الْمَيْتَةِ ذَكِيَّةٌ الْعَظْمُ وَ الشَّعْرُ وَ الصُّوفُ وَ الرِّيشُ وَ الْقَرْنُ وَ الْحَافِرُ وَ الْبَيْضُ وَ الْإِنْفَحَةُ وَ اللَّبَنُ وَ السِّنُ.
(The book) ‘Al-Khisal’ – From Ali Bin Ahmad Bin Abdullah Bin Ahmad Bin Abu AbdullahAl Barqy, from his father, from his grandfather Ahmad, from his father, from Ibn Abu Umeyr, raising it to,
‘Abu Abdullah-asws having said: ‘Ten things from the dead are pure – the bone, and the hair, and the wool, and the feather, and the horn, and the hoof, and the egg, and the rennet, and the milk, and the tooth (can be used in making medicine etc.)’’.[102]
2- قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِ أَنَّ دِبَاغَةَ الصُّوفِ وَ الشَّعْرِ غَسْلُهُ بِالْمَاءِ وَ أَيُّ شَيْءٍ يَكُونُ أَطْهَرَ مِنَ الْمَاءِ.
(The book) ‘Qurb Al Asnaad’ – From Haroun Bin Muslim, from Mas’ada Bin sadaqa,
‘From Al-Sadiq-asws, from his-asws father-asws, from Jabir Bin Abdullah Al-Ansari, ‘Tanning of the wool and the hair, wash it with the water, and which thing can happen to be more cleansing than the water?’’[103]
3- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً سُئِلَ عَنْ شَاةٍ مَاتَتْ فَحُلِبَ مِنْهَا لَبَنٌ فَقَالَ عَلِيٌّ ع إِنَّ ذَلِكَ الْحَرَامُ مَحْضاً.
(The book) ‘Qurb Al Asnad’ – From Al Sindy Bin Muhammad, from Abu Al Bakhtary,
‘From Ja’far-asws, from his-asws father-asws: ‘Ali-asws was asked about a sheep which had died, and the milk was milked from it. Ali-asws said: ‘That is purely Prohibited’’. [104]
4- وَ مِنْهُ، عَنِ السِّنْدِيِّ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: لَا بَأْسَ بِمَا يُنْتَفُ مِنَ الطَّيْرِ وَ الدَّجَاجِ يُنْتَفَعُ بِهِ لِلْعَجِينِ وَ أَذْنَابِ الطَّوَاوِيسِ وَ أَعْرَافِ الْخَيْلِ وَ أَذْنَابِهَا.
And from him, from Al Sindy, from Abu Al Bakhtari,
‘From Ja’far-asws, from his-asws father-asws having said: ‘There is no problem with what is plucked from the bird and the chicken benefitting by it for the kneading, and the tails of the peacocks, and the manes of the horses and their tails’’.[105]
5- وَ مِنْهُ، بِالسَّنَدِ الْمُتَقَدِّمِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ أَنَّ عَلِيّاً ع قَالَ: غَسْلُ صُوفِ الْمَيِّتِ ذَكَاتُهُ.
And from him, by the previous chain,
‘From Ja’far-asws, from his-asws father-asws: ‘Ali-asws said: ‘Washing the wool of the dead (ship) is its purification’’.[106]
6- الْمَحَاسِنُ، عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أُحِلَّ مِنَ الْمَيْتَةِ اثْنَتَا عَشْرَةَ شَيْئاً الشَّعْرُ وَ الصُّوفُ وَ الْوَبَرُ وَ النَّابُ وَ الْقَرْنُ وَ الضِّرْسُ وَ الظِّلْفُ وَ الْبَيْضُ وَ الْإِنْفَحَةُ وَ الظُّفُرُ وَ الْمِخْلَبُ وَ الرِّيشُ.
(The book) ‘Al-Mahasin’ – from Al Sayyari, from Muhammad Bin Jamhour Al Amma, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Twelve things are Permissible from the dead – the hair, and the wool, and the fur, and the tusk, and the horn, and the tooth, and the hoof, and the egg, and the rennet, and the nail, and the claw, and the feather’’.[107]
7- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُهُ عَنِ الثَّنِيَّةِ تَنْفَصِمُ وَ تَسْقُطُ أَ يَصْلُحُ أَنْ يُجْعَلَ مَكَانَهَا سِنُّ شَاةٍ فَقَالَ إِنْ شَاءَ فَلْيَضَعْ مَكَانَهَا سِنّاً بَعْدَ أَنْ تَكُونَ ذَكِيَّةً.
(The book) ‘Al-Mahasin’ – From his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘I asked him-asws about the teeth which break and fall off, ‘Is it correct to make a tooth of a sheep to be in its place?’ He-asws said: ‘If he so desires, let him place a tooth (of a sheep) to be in its place after it has been purified’’.[108]
8- الْمَنَاقِبُ، الْعَيَّاشِيُّ عَنْ عَمَّارٍ الدُّهْنِيِّ عَنْ أَبِي الصَّهْبَاءِ قَالَ: قَامَ ابْنُ الْكَوَّاءِ إِلَى عَلِيٍّ ع وَ هُوَ عَلَى الْمِنْبَرِ وَ قَالَ إِنِّي وَطِئْتُ دَجَاجَةً مَيْتَةً فَخَرَجَتْ مِنْهَا بَيْضَةٌ فآكُلُهَا قَالَ لَا
(The book) ‘Al Manaqib’ – Al-Ayyashi, from Ammar Al Duhny, from Abu Al Sahba’a who said,
‘Ibn Al-Kawa stood up to Ali-asws while he-asws was upon the pulpit, and said, ‘I trampled a dead chicken and an egg came out from it, can I eat it?’ He-asws said: ‘No’.
قَالَ فَإِنِ اسْتَحْضَنْتُهَا فَخَرَجَ مِنْهَا فَرْخٌ آكُلُهُ قَالَ نَعَمْ
He said, ‘Supposing I were to squeeze it and a chick comes out from it, can I eat it?’ He-asws said: ‘Yes’.
قَالَ فَكَيْفَ قَالَ لِأَنَّهُ حَيٌّ خَرَجَ مِنَ الْمَيِّتِ وَ تِلْكَ مَيْتَةٌ خَرَجَتْ مِنْ مَيْتَةٍ.
He said, ‘How come?’ He-asws said: ‘Because it is a living being coming out from the dead, that one was dead coming out from a dead’’.[109]
9- الْمَكَارِمُ، عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْعَاجِ قَالَ لَا بَأْسَ بِهِ وَ إِنَّ لِي مِنْهُ لَمُشْطاً.
(The book) ‘Al Mukarim’ – from Abdullah Bin Suleyman who said,
‘I asked Abu Ja’far-asws about the ivory. He-asws said: ‘There is no problem with it, and there is a comb for me-asws, from it’’.[110]
6 وَ عَنِ الْقَاسِمِ بْنِ الْوَلِيدِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ عِظَامِ الْفِيلِ مَدَاهِنُ وَ أَمْشَاطٌ قَالَ لَا بَأْسَ.
And from Al Qasim Bin Al-Waleed who said,
‘I asked Abu Abdullah-asws about the elephant bone lubricants or combs. He-asws said: ‘There is no problem’’.[111]
10 مِنْ طِبِّ الْأَئِمَّةِ، رُوِيَ عَنْ أَبِي الْحَسَنِ الْعَسْكَرِيِّ ع أَنَّهُ قَالَ: التَّسْرِيحُ بِمُشْطِ الْعَاجِ يُنْبِتُ الشَّعْرَ فِي الرَّأْسِ الْخَبَرَ.
From (the book) ‘Tibb Al-Aimma-asws’ – It is reported from Abu Al-Hassan Al-Askari-asws having said: ‘Combing with the ivory comb builds the hair in the head’ – the Hadeeth’’.[112]
10- الْمَكَارِمُ، عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَنْفَصِمُ سِنُّهُ أَ يَصْلُحُ لَهُ أَنْ يَشُدَّهَا بِذَهَبٍ وَ إِنْ سَقَطَتْ أَ يَصْلُحُ أَنْ يَجْعَلَ مَكَانَهَا سِنَ شَاةٍ قَالَ نَعَمْ إِنْ شَاءَ لَيَشُدُّهَا بَعْدَ أَنْ تَكُونَ ذَكِيَّةً.
(The book) ‘Al Mukarim’ – from Abdullah Bin Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the man whose tooth broke, ‘Is it correct for him to strengthen it with gold, and if it were to fall off, is it correct for him to make a tooth of a sheep to be in its place?’ He-asws said: ‘Yes, if he so desires, let him strengthen it after it happens to be purified’’.[113]
وَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَهُ أَبِي وَ أَنَا حَاضِرٌ عَنِ الرَّجُلِ يَسْقُطُ سِنُّهُ فَيَأْخُذُ مِنْ أَسْنَانِ مَيِّتٍ فَيَجْعَلُهُ مَكَانَهُ قَالَ لَا بَأْسَ.
And from Zurara,
‘From Abu Abdullah-asws, he (the narrator) said, ‘My father asked him-asws while I was present about the man whose tooth fell off, so he took from the teeth of a dead (animal) and made it to be in its place. He-asws said: ‘There is no problem’’.[114]
وَ عَنْ قُتَيْبَةَ بْنِ مُحَمَّدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نَلْبَسُ هَذَا الْخَزَّ وَ سَدَاهُ إِبْرِيسَمٌ قَالَ وَ مَا بَأْسٌ بِإِبْرِيسَمٍ إِذَا كَانَ مَعَهُ غَيْرُهُ قَدْ أُصِيبَ الْحُسَيْنُ ع وَ عَلَيْهِ جُبَّةُ خَزٍّ وَ سَدَاهُ إِبْرِيسَمٌ
And from Quteyba Bin Muhammad who said,
‘I said to Abu Abdullah-asws, ‘We tend to wear this fabric (Al-Khazz) and its lining is silk’. He-asws said: ‘And there is no problem with silk when something else was with it. Al-Husayn-asws was hurt (struck in Karbala) and upon him-asws was a coat of Khazz and its lining was silk’’.
قُلْتُ أَنَا أَلْبَسُ هَذِهِ الطَّيْلَسَانَةَ الْبَرْبَرِيَّةَ وَ صُوفُهَا مَيِّتٌ قَالَ لَيْسَ فِي الصُّوفِ رُوحٌ أَ لَا تَرَى أَنَّهُ يُجَزُّ وَ يُبَاعُ وَ هُوَ حَيٌ.
I said, ‘I am wearing this Berber pallium and its wool is dead’. He-asws said: ‘There is no soul in wool. Don’t you see that it is cut and sold, and it is alive?’’[115]
11- الْهِدَايَةُ، عَشَرَةُ أَشْيَاءَ مِنَ الْمَيْتَةِ ذَكِيَّةٌ الْعَظْمُ وَ الشَّعْرُ وَ الصُّوفُ وَ الرِّيشُ وَ الْقَرْنُ وَ الْحَافِرُ وَ الْبَيْضُ وَ الْإِنْفَحَةُ وَ اللَّبَنُ وَ السِّنُ.
(The book) ‘Al Hidaya’ –
‘Ten things from the dead (animal) are pure – the bone, and the hair, and the woold, and the feather, and the horn, and the hoof, and the egg, and the rennet, and the milk, and the tooth’’.[116]
12 نَوَادِرُ الرَّاوَنْدِيِّ، عَنْ عَبْدِ الْوَاحِدِ بْنِ إِسْمَاعِيلَ الرُّويَانِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ التَّمِيمِيِّ عَنْ سَهْلِ بْنِ أَحْمَدَ الدِّيبَاجِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ الْكُوفِيِّ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع مَا لَا نَفْسَ لَهُ سَائِلَةً إِذَا مَاتَ فِي الْإِدَامِ فَلَا بَأْسَ بِأَكْلِهِ
(The book) ‘Nawadir’ of Al-Rawandy – from Abdul Wahid Bin Ismail Al Rowbany, from Muhammad Bin Al-Hassan Al Tameemi, from Sahl Bin Ahmad Al Dibajy, from Muhammad in Muhammad Bin Al Ashas Al Kufi, from Musa Bin Ismail, from his father,
‘From his grandfather-asws Musa Bin Ja’far-asws, from his-asws father-asws having said: ‘Ali-asws said: ‘What does not have any breath flowing for it when it dies in the sauce, there is no problem with eating it’.
وَ سُئِلَ ع عَنِ الزَّيْتِ يَقَعُ فِيهِ شَيْءٌ لَهُ دَمٌ فَيَمُوتُ فَقَالَ يَبِيعُهُ لِمَنْ يَعْمَلُهُ صَابُوناً.
And he-asws was asked about the oil, something having blood for it falls into it, and it dies. He‑asws said: ‘It should be sold to the one who would make it as soap’’.[117]
13- الدَّعَائِمُ، عَنْ عَلِيٍّ ع أَنَّهُ رَخَّصَ فِي الْإِدَامِ وَ الطَّعَامِ يَمُوتُ فِيهِ حِشَاشُ الْأَرْضِ وَ الذُّبَابُ وَ مَا لَا دَمَ لَهُ وَ قَالَ لَا يُنَجِّسُ ذَلِكَ شَيْئاً وَ لَا يُحَرِّمُهُ فَإِنْ مَاتَ فِيهِ مَا لَهُ دَمٌ وَ كَانَ مَائِعاً فَسَدَ وَ إِنْ كَانَ جَامِداً فَسَدَ مِنْهُ مَا حَوْلَهُ وَ أُكِلَتْ بَقِيَّتُهُ.
(The book) ‘Al-Da’aim’ –
‘From Ali-asws, he-asws allowed in the sauce and the food, insects of the earth and the flies dying in it and what there is no blood for it, and he-asws said: ‘That does not make anything unclean nor does it make it Prohibited, but if what has blood for it were to die in it, and it was water, it would be spoilt, and if it was frozen, it would spoil from it what is around it, and its remainder can be consumed’’.[118]
7 لِصَحِيحَةِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ فَأْرَةِ الْمِسْكِ تَكُونُ مَعَ الرَّجُلِ وَ هُوَ يُصَلِّي وَ هِيَ مَعَهُ فِي جَيْبِهِ أَوْ ثِيَابِهِ فَقَالَ لَا بَأْسَ بِذَلِكَ.
(The book) ‘Tehzeeb’ –
‘Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about a Muskrat mouse which happens to be with the man while he is praying Salat, and it is with him in his pocket or his clothes. He-asws said: ‘There is no problem with it’’.[119]
11 لَكِنْ رَوَى الشَّيْخُ فِي الصَّحِيحِ أَيْضاً عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ قَالَ: كَتَبْتُ إِلَيْهِ يَعْنِي أَبَا مُحَمَّدٍ ع هَلْ يَجُوزُ لِلرَّجُلِ أَنْ يُصَلِّيَ وَ مَعَهُ فَأْرَةُ مِسْكٍ قَالَ لَا بَأْسَ بِذَلِكَ إِذَا كَانَ ذَكِيّاً.
It is reported by the Sheykh in ‘Al Saheeh’ (Tehzeeb) as well,
‘From Abdullah son of Ja’far-asws who said, ‘I wrote to him-asws, meaning Abu Muhammad-asws, ‘Is it allowed for the man that he-asws prays Salat and there is a Musktrat mouse with him?’ He-asws said: ‘There is no problem with that when it was clean’’.[120]
باب 14 فضل اللحم و الشحم و ذم من ترك اللحم أربعين يوما و أنواع اللحم
CHAPTER 14 – MERIT OF THE MEAT, AND THE FAT, AND CONDEMNATION OF THE ONE WHO NEGLECTS (EATING) THE MEAT FOR FORTY DAYS, AND VARIETY OF THE MEAT
1- قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ طَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع عَلَيْكُمْ بِاللَّحْمِ فَإِنَّ اللَّحْمَ مِنَ اللَّحْمِ وَ اللَّحْمُ يُنْبِتُ اللَّحْمَ
(The book) ‘Qurb Al Asnad’ – From Al-Hassan Bin Tareyf, from Al-Husayn Bin Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Ali-asws said: ‘Upon you all is with (eating) the meat, for the meat is from the meat, and the meat builds the meat!’
وَ قَالَ مَنْ تَرَكَ اللَّحْمَ أَرْبَعِينَ صَبَاحاً سَاءَ خُلُقُهُ وَ إِيَّاكُمْ وَ أَكْلَ السَّمَكِ فَإِنَّ السَّمَكَ يَسُلُّ الْجِسْمَ.
And he-asws said: ‘One who neglects (eating) the meat for forty days, his manners would worsen; and beware of eating the fish, for the fish slims the body’’.[121]
وَ بِالْإِسْنَادِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَيِّدُ طَعَامِ الدُّنْيَا وَ الْآخِرَةِ اللَّحْمُ وَ سَيِّدُ شَرَابِ الدُّنْيَا وَ الْآخِرَةِ الْمَاءُ.
And by the chain from Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Chief of the foods of the world and the Hereafter is the meat, and chief of the drinks of the world and the Hereafter is the water’’.[122]
وَ بِالْإِسْنَادِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع أَنَّ عَلِيّاً كَانَ يُؤْتَى بِغَلَّةِ مَالِهِ مِنْ يَنْبُعَ فَيُصْنَعُ لَهُ مِنْهَا الطَّعَامُ يُثْرَدُ لَهُ الْخُبْزُ وَ الزَّيْتُ وَ تَمْرُ الْعَجْوَةِ فَيُجْعَلُ لَهُ مِنْهُ ثَرِيداً فَيَأْكُلُهُ وَ يُطْعِمُ النَّاسَ الْخُبْزَ وَ اللَّحْمَ وَ رُبَّمَا أَكَلَ اللَّحْمَ.
And by the chain from Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws: ‘Ali-asws was brought the yield (of crops) of his-asws wealth from Yanbu, and food was made from it for him-asws, porridge of bread and oil and Al-Ajwa dates. A porridge was made for him-asws from it. He-asws ate it and fed the people, bread, and meat, and sometimes he-asws would eat the meat’’.[123]
2- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا ضَعُفَ الْمُسْلِمُ فَلْيَأْكُلِ اللَّحْمَ وَ اللَّبَنَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الْقُوَّةَ فِيهِمَا
(The book) ‘Al-Khisal’ – From his father, from Sa’ad, from 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: ‘When the Muslim is weak, so let him eat the meat and the milk, for Allah-azwj Mighty and Majestic has Made the strength to be in these two’.
وَ قَالَ ع لُحُومُ الْبَقَرِ دَاءٌ وَ أَلْبَانُهَا دَوَاءٌ وَ أَسْمَانُهَا شِفَاءٌ-
And he-asws said: ‘Meats of the cows is an illness, and their milks are a cure, and their butters are a healing’’.
وَ قَالَ ع أَقِلُّوا مِنْ لَحْمِ الْحِيتَانِ فَإِنَّهَا تُذِيبُ الْبَدَنَ وَ تُكْثِرُ الْبَلْغَمَ وَ تُغَلِّظُ النَّفْسَ.
And he-asws said: ‘Reduce from the meat of the fish for these melt the body and increase the phlegm and thicken the breathing’’. [124]
3 الْعُيُونُ، عَنْ أَحْمَدَ بْنِ زِيَادٍ الْهَمَدَانِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ مُوسَى الرِّضَا عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِمُ السَّلَامُ أَنَّهُ قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَيُبْغِضُ الْبَيْتَ اللَّحِمَ وَ اللَّحِمَ السَّمِينَ
(The book) ‘Al-Uyoun’ – From Ahmad Bin Ziyad Al Hamdany, from Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Al-Husayn Bin Khalid,
‘From Ali Bin Musa Al-Reza-asws, from his-asws father-asws Musa Bin Ja’far-asws, from his-asws father‑asws Ja’far Bin Muhammad-asws, may the greetings be upon them-asws, he-asws said: ‘Allah‑azwj Blessed and Exalted Hates the house of meat and the fat meat’.
فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ يَا ابْنَ رَسُولِ اللَّهِ إِنَّا لَنُحِبُّ اللَّحْمَ وَ لَا تَخْلُو بُيُوتُنَا مِنْهُ فَكَيْفَ ذَلِكَ
One of his-asws companions said to him-asws, ‘O son-asws of Rasool-Allah-saww! We love the meat, and our houses are not empty from it, so how is that?’
فَقَالَ لَيْسَتْ حَيْثُ تَذْهَبُ إِنَّمَا الْبَيْتُ اللَّحِمُ الْبَيْتُ الَّذِي يُؤْكَلُ فِيهِ لُحُومُ النَّاسِ بِالْغِيبَةِ وَ أَمَّا اللَّحِمُ السَّمِينُ فَهُوَ الْمُتَجَبِّرُ الْمُتَكَبِّرُ الْمُخْتَالُ فِي مِشْيَتِهِ.
He-asws said: ‘It isn’t where you are going (with it). But rather, the house of meat is the house in which the meats of the people are being eaten by the backbiting; and as for the fat meat, it is the tyrannous, the arrogant, the one snobbish in his walk’’.[125]
4- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الشَّاهِ عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الطَّائِيِّ عَنْ أَبِيهِ وَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ الْخُوزِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَرْوَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْهَرَوِيِّ وَ عَنِ الْحُسَيْنِ الْأُشْنَانِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ كُلِّهِمْ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَيِّدُ طَعَامِ الدُّنْيَا وَ الْآخِرَةِ اللَّحْمُ وَ سَيِّدُ شَرَابِ الدُّنْيَا وَ الْآخِرَةِ الْمَاءُ وَ أَنَا سَيِّدُ وُلْدِ آدَمَ وَ لَا فَخْرَ.
(The book) ‘Al-Uyoun’ – From Muhammad Bin Ali Bin Al Shah, from Abu Bakr Bin Abdullah, from Abdullah Bin Ahmad Al Taie, from his father, and from Ahmad Bin Ibrahim Al Khowzy, from Ibrahim Bin Marwan, from Ja’far Bin Muhammad Bin Ziyad, from Ahmad Bin Abdullah Al Harwy, and from Al-Husayn Al Ashnsy, from Ali Bin Muhammad Bin Mahrawiya, from Dawood Bin Suleyman, all of them,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Chief of the foods of the world and the Hereafter is the meat, and chief of the drinks of the world and the Hereafter is the water, and I-saww am chief of the children of Adam-as, and there is no pride’’.[126]
5 الْعُيُونُ، بِالْأَسَانِيدِ الْمُتَقَدِّمَةِ قَالَ قَالَ رَسُولُ اللَّهِ ص سَيِّدُ طَعَامِ الدُّنْيَا وَ الْآخِرَةِ اللَّحْمُ ثُمَّ الْأَرُزُّ.
(The book) ‘Al-Uyoun’ – By the previous chains, said,
‘Rasool-Allah-saww said: ‘Chief of the foods of the world and the Hereafter is the meat, then the rice’’.[127]
6- الْعُيُونُ، بِالْأَسَانِيدِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: عَلَيْكُمْ بِاللَّحْمِ فَإِنَّهُ يُنْبِتُ اللَّحْمَ وَ مَنْ تَرَكَ اللَّحْمَ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ.
(The book) ‘Al-Uyoun’ – By the chains,
‘From Amir Al-Momineen-asws having said: ‘Upon you all is with (eating) the meat, for it builds the meat, and the one who neglects (eating) the meat for forty days, his manners would worsen’’.[128]
8- الْعُيُونُ، بِالْأَسَانِيدِ عَنْ عَلِيٍّ ع قَالَ: ذُكِرَ عِنْدَ النَّبِيِّ ص اللَّحْمُ وَ الشَّحْمُ فَقَالَ لَيْسَ مِنْهُمَا بَضْعَةٌ تَقَعُ فِي الْمَعِدَةِ إِلَّا أَنْبَتَتْ مَكَانَهَا شِفَاءً وَ أَخْرَجَتْ مِنْ مَكَانِهَا دَاءً.
(The book) ‘Al-Uyoun’ – By the chains,
‘From Ali-asws having said: ‘The meat and the fat were mentioned in the presence of the Prophet-saww. He-asws said: ‘There isn’t any part from it falling into the stomach except it grows the healing in its place and expels an illness from its place’’.[129]
8 الْخِصَالُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ يُسْمِنَّ وَ ثَلَاثَةٌ يَهْزِلْنَ فَأَمَّا الَّتِي يُسْمِنَّ فَإِدْمَانُ الْحَمَّامِ وَ شَمُّ الرَّائِحَةِ الطَّيِّبَةِ وَ لُبْسُ الثِّيَابِ اللَّيِّنَةِ وَ أَمَّا الَّتِي يَهْزِلْنَ فَإِدْمَانُ أَكْلِ الْبَيْضِ وَ السَّمَكِ وَ الطَّلْعِ.
(The book) ‘Al-Khisal’ – From his father, from Muhammad Bin Yahya Al Attar, from Muhammad in Ahmad Al Ashary, from Musa Bin Umra, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws having said: ‘Three (things) fatten and three (things make one) slimmer. As for that which fattens, it is habitually eating the meat, and smelling aroma of the perfume, and wearing the soft clothes; and as for that which makes slimmer is eating the eggs, and the fish and the pollen’’.[130]
9- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ اللَّحْمِ وَ السَّمْنِ يُخْلَطَانِ جَمِيعاً قَالَ كُلْ وَ أَطْعِمْنِي.
(The book) ‘Al-Mahasin’ – From Muhammad Bin Ali, from Ibn Sinan, from Abu Al Jaroud who said,
‘I asked Abu Abdullah-asws about the meat and the butter mixed together. He-asws said: ‘Eat and feed me-asws’’.[131]
10- وَ مِنْهُ، عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ شَرِيكٍ الْعَامِرِيِّ عَنْ بِشْرِ بْنِ غَالِبٍ قَالَ: خَرَجْنَا مَعَ عَلِيِّ بْنِ الْحُسَيْنِ إِلَى الْمَدِينَةِ وَ مَعَهُ شَاةٌ قَدْ طُبِخَتْ أَعْضَاءً فَجَعَلَ يُنَاوِلُ الْقَوْمَ عُضْواً عُضْواً.
And from him, from his father, from the one who mentioned it, from Ayoub Bin Al Hurr, from Shareek Al Aamiry, from Bishr Bin Ghalib who said,
‘We went out with Ali-asws Bin Al-Husayn-asws to Al-Medina and with him-asws were pieces of sheep which had been cooked. The people went on to take piece by piece’’.[132]
6 11 وَ مِنْهُ، عَنْ أَبِي يُوسُفَ عَنْ إِسْمَاعِيلَ الْمَدَائِنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ بَكْرٍ قَالَ: أَمَرَ أَبُو عَبْدِ اللَّهِ ع بِلَحْمٍ فَبُرِّدَ لَهُ ثُمَّ أُتِيَ بِهِ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنِي أَشْتَهِيهِ ثُمَّ قَالَ النِّعْمَةُ فِي الْعَافِيَةِ أَفْضَلُ مِنَ النِّعْمَةِ عَلَى الْقُدْرَةِ.
And from him, from Abu Yusuf, from Ismail Al Madainy, from Abdullah Bin Bakr who said,
‘Abu Abdullah-asws instructed with the meat so it was stuffed (cooked) for him-asws, then he-asws was brought it. He-asws said: ‘The Praise is for Allah-azwj Who Made me-asws to desire it’. Then he-asws said: ‘The bounty during the well-being is better than the bounty upon the strength’’.[133]
12- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اللَّحْمُ سَيِّدُ الطَّعَامِ فِي الدُّنْيَا وَ الْآخِرَةِ.
And from him, from Muhammad Bin Ali, from isa Bin Abdullah Al Alawy, from his father, from his grandfather,
‘From Ali-asws having said: ‘Rasool-Allah-saww: ‘The meat is chief of the foods in the world and the Hereafter’’.[134]
13- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ الرَّيَّانِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَيِّدُ إِدَامِ الْجَنَّةِ اللَّحْمُ.
And from him, from Ali Bin Al Rayyan, raising it to,
‘Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Chief of the sauces of the Paradise is the meat’’.[135]
14- وَ مِنْهُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ مِسْكِينٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَأْكُلُ اللَّحْمَ.
And from him, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Miskeen,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to eat the meat’’.[136]
15 وَ مِنْهُ، عَنِ الْيَقْطِينِيِّ عَنْ أَبِي عَبْدِ اللَّهِ مُحَمَّدٍ الْأَنْصَارِيِّ قَالَ وَ كَانَ خَيْراً عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ سَيِّدِ الْإِدَامِ فِي الدُّنْيَا وَ الْآخِرَةِ فَقَالَ اللَّحْمُ أَ مَا تَسْمَعُ قَوْلَ اللَّهِ تَبَارَكَ وَ تَعَالَى- وَ لَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ.
And from him, from Al Yaqteeny, from Abu Abdullah Muhammad Al Ansari who said, and he was good, from Abdullah bin Sinan who said,
‘I asked Abu Abdullah-asws about chief of the sauces in the world and the Hereafter. He-asws said: ‘The meat. Have you not heard Words of Allah-azwj Blessed and Exalted: And meat from whatever bird they desire [56:21]’’.[137]
16- الْمَحَاسِنُ، عَنِ النَّيْسَابُورِيِّ عَنْ بَعْضِ أَصْحَابِهِ عَمَّنْ رَوَاهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَيِّدُ الطَّعَامِ اللَّحْمُ.
(The book) ‘Al-Mahasin’ – From Al Neshapuri, from one of his companions, from the one who reported it,
‘From Abu Ja’far-asws having said: ‘Chief of the foods is the meat’’.[138]
17- وَ مِنْهُ، عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْبَيْتُ اللَّحِمُ يُكْرَهُ قَالَ وَ لِمَ قُلْتُ بَلَغَنَا عَنْكُمْ قَالَ لَا بَأْسَ بِهِ.
And from him, from Ibn Mahboub, from Hammad Bin Usman who said,
‘I said to Abu Abdullah-asws, ‘The house of meat is disliked’. He-asws said: ‘And why?’ I said, ‘It has reached so from you-asws’. He-asws said: ‘There is no problem with it’’.[139]
18 وَ مِنْهُ، عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادٍ اللَّحَّامِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنِ الْبَيْتِ اللَّحِمِ تَكْرَهُونَهُ قَالَ وَ لِمَ قُلْتُ بَلَغَنِي عَنْكُمْ وَ أَنَا مَعَ قَوْمٍ فِي الدَّارِ وَ إِخْوَانٍ لِي أَمْرُنَا وَاحِدٌ فَقَالَ لَا بَأْسَ بِإِدْمَانِهِ.
And from him, from Ibn Fazzal, from Hammad the butcher, said,
‘I asked Abu Abdullah-asws about the house of meat, it is disliked’. He-asws said: ‘And why?’ I said, ‘It has reached me from you-asws, I am with a people in the house, and brothers of mine, our affair is one’. He-asws said: ‘There is no problem with being habitual with it’’.[140]
19- وَ مِنْهُ، عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مِسْمَعٍ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مَنْ قِبَلَنَا يَرْوُونَ أَنَّ اللَّهَ يُبْغِضُ الْبَيْتَ اللَّحِمَ قَالَ صَدَقُوا وَ لَيْسَ حَيْثُ ذَهَبُوا إِنَّ اللَّهَ يُبْغِضُ الْبَيْتَ الَّذِي يُؤْكَلُ فِيهِ لُحُومُ النَّاسِ.
And from him, from Usman Bin Isa, from Misma Al Basry,
‘From Abu Abdullah-asws, he (the narrator) said, ‘The ones before us are reporting that Allah‑azwj Hates the house of meat’. He-asws said: ‘The speak the truth, and it isn’t where they are going (with it). Allah-azwj Hates the house in which the meats of the people are consumed (backbiting)’’.[141]
20- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُرْوَةَ بْنِ مُوسَى عَنْ أُدَيْمٍ بَيَّاعِ الْهَرَوِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع بَلَغَنَا أَنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ إِنَّ اللَّهَ يُبْغِضُ الْبَيْتَ اللَّحِمَ
And from him, from Ali Bin Al Hakam, from Urwah Bin Musa, from Udeym Baya Al Harwy who said,
‘I said to Abu Abdullah-asws, ‘It has reached us that Rasool-Allah-saww had said, ‘Allah-azwj Hates the house of the meat’’.
قَالَ إِنَّمَا ذَاكَ الْبَيْتُ الَّذِي يُؤْكَلُ فِيهِ لُحُومُ النَّاسِ وَ قَدْ كَانَ رَسُولُ اللَّهِ ص لَحِماً يُحِبُّ اللَّحْمَ وَ قَدْ جَاءَتِ امْرَأَةٌ إِلَى رَسُولِ اللَّهِ ص تَسْأَلُهُ عَنْ شَيْءٍ وَ عَائِشَةُ عِنْدَهُ فَلَمَّا انْصَرَفَتْ وَ كَانَتْ قَصِيرَةً قَالَتْ عَائِشَةُ بِيَدِهَا تَحْكِي قِصَرَهَا
He-asws said: ‘But rather that is the house in which meats of the people are being consumed (by backbiting), and Rasool-Allah-saww was a meat-eater. He-saww loved the meat, and a woman had come to Rasool-Allah-saww asking him-saww about something, and Ayesha was in his-saww presence. When she left, and she was short (in size), Ayesha said with her hand (gesture) about her being short.
فَقَالَ لَهَا رَسُولُ اللَّهِ ص تَخَلَّلِي قَالَتْ يَا رَسُولَ اللَّهِ وَ هَلْ أَكَلْتُ شَيْئاً قَالَ ص تَخَلَّلِي فَفَعَلَتْ فَأَلْقَتْ مُضْغَةً عَنْ فِيهَا.
Rasool-Allah-saww said to her: ‘Leave me-saww alone!’ She said, ‘O Rasool-Allah-saww! And have I eaten something (abhorrent)?’ He-saww said: ‘Leave me-saww alone!’ She did so and threw out a morsel from her mouth’’.[142]
بيان كأنه بإعجازه ص حدثت مضغة اللحم بين أسنانها لتعلم أن الغيبة بمنزلة أكل لحوم الناس.
Explanation: It is as if by his-saww miracle a morsel came into being between her teeth in order to teach that the backbiting is at the status of eating meat of the people.
21- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ زَكَرِيَّا بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نَرْوِي عِنْدَنَا عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ إِنَّ اللَّهَ يُبْغِضُ الْبَيْتَ اللَّحِمَ فَقَالَ كَذَبُوا إِنَّمَا قَالَ رَسُولُ اللَّهِ ص الْبَيْتُ اللَّحِمُ الَّذِينَ يَغْتَابُونَ فِيهِ النَّاسَ وَ يَأْكُلُونَ لُحُومَهُمْ وَ قَدْ كَانَ أَبِي لَحِماً وَ لَقَدْ مَاتَ يَوْمَ مَاتَ وَ فِي كُمِّ أُمِّ وَلَدِهِ ثَلَاثُونَ دِرْهَماً لِلَّحْمِ.
(The book) ‘Al-Mahasin’ – From Muhammad Bin Ali, from Al-Hassan Bin Ali Bin Yusuf, from Zakariya Bin Muhammad Al Azdy, from Abdul A’ala, slave of the family of Saam who said,
‘I said to Abu Abdullah-asws, ‘It is being reported with us, from Rasool-Allah-saww having said: ‘Allah-azwj Hates the house of meat’. He-asws said: ‘They are lying! But rather, Rasool-Allah-saww said: ‘The house of meat, the ones who are backbiting the people in it and they are eating their meats’, and my-asws father-asws was a meat-eater, and he-asws passed away the day he passed away and in the sleeve of a mother of his-asws children, there were thirty Dirham (set aside for buying) the meat’’.[143]
22- الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص لَحِماً يُحِبُّ اللَّحْمَ.
(The book) ‘Al-Mahasin’ – From Ali Bin Al Hakam, from Al-Husayn Bin Abu Al a’ala,
‘From Abu Abdullah-asws having: ‘Rasool-Allah-saww was a meat-eater. He-saww loved the meat’’.[144]
23- وَ مِنْهُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّا مَعْشَرَ قُرَيْشٍ قَوْمٌ لَحِمُونَ.
And from him, from Ja’far Bin Muhammad, from Ibn Al Qaddah,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘We, community of Qureysh, are a meat-eating people’’.[145]
24- وَ مِنْهُ، عَنْ بَعْضِ مَنْ رَوَاهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص اللَّحْمُ حَمْضُ الْعَرَبِ.
And from him, from one of the ones who reported it, said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘The meat is a desire of the Arabs’’.[146]
25- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ عِيصٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَظَرَ رَسُولُ اللَّهِ ص إِلَى لَحْمِ بَرِيرَةَ فَقَالَ مَا يَمْنَعُكُمْ مِنْ هَذَا اللَّحْمِ أَنْ تَصْنَعُوهُ وَ قَدْ كَانَ رَسُولُ اللَّهِ لَحِماً.
(The book) ‘Al-Mahasin’ – From Safwan, from Ays,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww to wild meat. He-saww said: ‘What prevents you from this meat, to making (cooking) it?’ And Rasool-Allah-saww had been a meat-eater’’.[147]
26- وَ مِنْهُ، عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا تَرَكَ أَبِي إِلَّا سَبْعُونَ دِرْهَماً حَبَسَهَا لِلَّحْمِ إِنَّهُ كَانَ لَا يَصْبِرُ عَنِ اللَّحْمِ.
And from him, from his father, from Ibn Al Mugheira, from Hammad Bin Usman, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘My-asws father-asws did not leave except seventy Dirhams for (buying) the meat. He-asws was so that he-asws could not be patient upon the meat’’.[148]
27- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنِ الْحَسَنِ بْنِ هَارُونَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَرَكَ أَبُو جَعْفَرٍ ع ثَلَاثِينَ دِرْهَماً لِلَّحْمِ وَ كَانَ رَجُلًا لَحِماً.
And from him, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Al-Hassan Bin Haroun,
‘From Abu Abdullah-asws having said: ‘Abu Ja’far-asws left thirty Dirhams for (buying) the meat, and he-asws was a meat-eating man’’.[149]
وَ مِنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: تَغَدَّيْتُ مَعَ أَبِي جَعْفَرٍ ع خَمْسَةَ عَشَرَ يَوْماً بِلَحْمٍ.
And from him, from Ali Bin Al Hakam, from Ibn Bukeyr, from Zurara who said,
‘I had lunch with Abu Ja’far-asws for fifteen days with the meat’’.[150]
28- وَ مِنْهُ، عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ: تَغَدَّيْتُ مَعَ أَبِي جَعْفَرٍ ع فِي شَعْبَانَ خَمْسَةَ عَشَرَ يَوْماً كُلَّ يَوْمٍ بِلَحْمٍ مَا رَأَيْتُهُ صَامَ مِنْهَا يَوْماً وَاحِداً.
And from him, from Ibn Mahboub, from Ali Bin Riab, from Zurarah who said,
‘I had lunch with Abu Ja’far-asws in (month of) Shaban for fifteen days, eating meat each day. I did not see him-asws fasting (abstaining) from it for even one day’’.[151]
29- الْمَحَاسِنُ، عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لُحُومُ الْبَقَرِ دَاءٌ.
(The book) ‘Al-Mahasin’ – from one of his companions, from Abdullah Bin Abdul Rahman Al Asamma, from Shueyb, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Meats of the cows is an illness’’.[152]
30- وَ مِنْهُ، عَنْ أَبِي أَيُّوبَ الْمَدَائِنِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ أَوْ غَيْرِهِ عَنِ اللَّفَّافِيِ أَنَّ أَبَا الْحَسَنِ ع كَانَ يُبْعَثُ إِلَيْهِ وَ هُوَ بِمَكَّةَ يُشْتَرَى لَهُ لَحْمُ الْبَقَرِ فَيُقَدِّدُهُ.
And from him, from Abu Ayoub Al Madainy, from Ibn Abu Umeyr or someone else, from Al Lafafy,
‘Abu Al-Hassan-asws had sent a message to him while he was in Makkah to buy cow meat for him, so he had cut it lengthwise in long slits (cured meat/Jerk)’’.[153]
6 وَ رَوَى الْكُلَيْنِيُ مَرْفُوعاً إِلَى أَبِي عَبْدِ اللَّهِ قَالَ: قُلْتُ اللَّحْمُ يُقَدَّدُ وَ يُذَرُّ عَلَيْهِ الْمِلْحُ وَ يُجَفَّفُ فِي الظِّلِّ فَقَالَ لَا بَأْسَ بِأَكْلِهِ فَإِنَّ الْمِلْحَ قَدْ غَيَّرَهُ.
It is reported by Al Kulayni, raising it to,
‘Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘The meat sliced lengthwise, and the salt sprinkled upon it and is dried in the shade (cured meat/Jerk)’. He-asws said: ‘There is no problem with eating it, for the salt has changed it’’.[154]
31 الْمَحَاسِنُ، عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ الصَّمَدِ عَنْ عَطِيَّةَ أَخِي أَبِي الْعِرَامِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ أَصْحَابَ الْمُغِيرَةِ يَنْهَوْنَنِي عَنْ أَكْلِ الْقَدِيدِ الَّذِي لَمْ تَمَسَّهُ النَّارُ قَالَ لَا بَأْسَ بِأَكْلِهِ.
(The book) ‘Al-Mahasin’ – From Ibn Fazzal, from Abdul Samad, from Atiya, brother of Abu al Iram who said,
‘I said to Abu Ja’far-asws, ‘The companions of Al-Mugheirra are forbidding me from eating the cured meat/Jerk which the fire has not touched it. He-asws said: ‘There is no problem with eating it’’.[155]
32- وَ مِنْهُ، عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع شَيْئَانِ صَالِحَانِ لَمْ يَدْخُلَا جَوْفاً قَطُّ فَاسِداً إِلَّا أَصْلَحَاهُ وَ شَيْئَانِ فَاسِدَانِ لَمْ يَدْخُلَا جَوْفاً قَطُّ صَالِحاً إِلَّا أَفْسَدَاهُ فَالصَّالِحَانِ الرُّمَّانُ وَ الْمَاءُ الْفَاتِرُ وَ الْفَاسِدَانِ الْجُبُنُّ وَ الْقَدِيدُ الْغَابُ.
And from him, from one of our companions, raising it, said,
‘Abu Abdullah-asws said: ‘Two things are correctors. They will not enter inside any spoilt at all except they would correct it. And two things are spoilers. They will not enter inside any correct at all except they would spoil it. The two correctors are the pomegranate and the lukewarm water; and the spoilers are the cheese and the stinking cured meat (gone bad)’’.[156]
33- الْمَحَاسِنُ، رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ يَهْدِمْنَ الْبَدَنَ وَ رُبَّمَا قَتَلْنَ أَكْلُ الْقَدِيدِ وَ دُخُولُ الْحَمَّامِ عَلَى الْبِطْنَةِ وَ نِكَاحُ الْعَجَائِزِ
(The book) ‘Al-Mahasin’ –
‘It is reported from Abu Abdullah-asws having said: ‘Three demolish the body and perhaps kill it – Eating the cured meat/Jerk, and entering the bathhouse upon the filled belly, and having sex with the old women’.
وَ زَادَ فِيهِ أَبُو إِسْحَاقَ النَّهَاوَنْدِيُّ وَ غِشْيَانُ النِّسَاءِ عَلَى الِامْتِلَاءِ.
And Abu Is’haq Al-Nahawandy increased in it: ‘And having sex with the woman upon the filled belly’’.[157]
34- الْمَحَاسِنُ، عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثٌ لَا يُؤْكَلْنَ وَ يُسْمِنَّ وَ ثَلَاثٌ يُؤْكَلْنَ وَ يَهْزِلْنَ وَ اثْنَانِ يَنْفَعَانِ مِنْ كُلِّ شَيْءٍ لَا يَضُرَّانِ مِنْ شَيْءٍ وَ اثْنَانِ يَضُرَّانِ مِنْ كُلِّ شَيْءٍ وَ لَا يَنْفَعَانِ مِنْ شَيْءٍ
(The book) ‘Al-Mahasin’ – From one of his companions, raising it, said,
‘Abu Abdullah-asws said: ‘Three are not eaten and (yet) they fatten, and three are eaten and they make one slim, and two benefit from all things nor harming from anything, and two harm from all things and do not benefit from anything.
فَاللَّوَاتِي لَا يُؤْكَلْنَ وَ يُسْمِنَّ اسْتِشْعَارُ الْكَتَّانِ وَ الطِّيبُ وَ النُّورَةُ وَ اللَّوَاتِي يُؤْكَلْنَ وَ يَهْزِلْنَ اللَّحْمُ الْيَابِسُ وَ الْجُبُنُّ وَ الطَّلْعُ وَ فِي حَدِيثٍ آخَرَ وَ الْجَوْزُ وَ فِي حَدِيثٍ آخَرَ الْكُسْبُ
Those which are not eaten and (still) fatten – feeling the linen, and the perfume, and the Noura (waxing); and those which are eaten and make you slim – the dry meat, and the cheese, and the pollen’. And in another Hadeeth, ‘The walnuts’, and in another Hadeeth, ‘The oilcake’.
قَالَ قُلْتُ فَمَا اللَّذَانِ يَنْفَعَانِ مِنْ كُلِّ شَيْءٍ وَ لَا يَضُرَّانِ مِنْ شَيْءٍ
He (the narrator) said, ‘I said, ‘So what are those two which benefit from all things and do not harm from anything?’
قَالَ السُّكَّرُ وَ الرُّمَّانُ وَ اللَّذَانِ يَضُرَّانِ مِنْ كُلِّ شَيْءٍ وَ لَا يَنْفَعَانِ مِنْ شَيْءٍ فَاللَّحْمُ الْيَابِسُ وَ الْجُبُنُّ
He-asws said: ‘The sugar, and the pomegranate. And those which harm from all things and do not benefit from anything, the dry meat, and the cheese’’.
قُلْتُ جُعِلْتُ فِدَاكَ قُلْتَ ثَمَّ يَهْزِلْنَ وَ قُلْتَ هَاهُنَا يَضُرَّانِ
I said, ‘May I be sacrificed for you-asws! You-asws said they make you slim and over here you-asws said, they are harmful’.
فَقَالَ أَ مَا عَلِمْتَ أَنَّ الْهُزَالَ مِنَ الْمَضَرَّةِ.
He-asws said: ‘Don’t you know that the slim is from the harmful?’’[158]
35 مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ وَالِدِهِ عَنْ هِلَالِ بْنِ مُحَمَّدٍ الْحَفَّارِ عَنْ إِسْمَاعِيلَ بْنِ عَلِيٍّ الدِّعْبِلِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّهُ قَالَ: شَيْئَانِ مَا دَخَلَا جَوْفاً قَطُّ إِلَّا أَفْسَدَاهُ وَ شَيْئَانِ مَا دَخَلَا جَوْفاً قَطُّ إِلَّا أَصْلَحَاهُ
(The book) ‘Majalis’ of Ibn Al Sheykh – from his father, from Hilal Bin Muhammad Al Haffar, from Ismail Bin Ali Al Deobaly, from his father,
‘From Al-Reza-asws, from his-asws forefathers, from Ali-asws Bin Al-Husayn-asws having said: ‘Two things do not enter inside at all except they spoil it, and two things did not enter inside at all except they correct it.
فَأَمَّا اللَّذَانِ يُصْلِحَانِ جَوْفَ ابْنِ آدَمَ فَالرُّمَّانُ وَ الْمَاءُ الْفَاتِرُ وَ أَمَّا اللَّذَانِ يُفْسِدَانِ فَالْجُبُنُّ وَ الْقَدِيدُ.
As for those who correct inside of the son of Adam – the pomegranate and the lukewarm water; and as for those two spoiling – the cheese and the cured meat/Jerk’’.[159]
36- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ الْقَدَّاحِ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَتَى عَلَيْهِ أَرْبَعُونَ يَوْماً وَ لَمْ يَأْكُلِ اللَّحْمَ فَلْيَسْتَقْرِضْ عَلَى اللَّهِ وَ لْيَأْكُلْهُ.
(The book) ‘Al-Mahasin’ – From Muhammad Bin Ali, from Ibn Al Qaddah, from Al Hakam Bin Ayman, from Abu Usama,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one upon whom forty days come up and he has not eaten the meat, let him borrow (money relying) upon Allah-azwj and let him eat it’’.[160]
37- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اللَّحْمُ مِنَ اللَّحْمِ مَنْ تَرَكَهُ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ كُلُوهُ فَإِنَّهُ يَزِيدُ فِي السَّمْعِ وَ الْبَصَرِ.
(The book) ‘Al-Mahasin’ – From his father, from Ibn Al Mugheira, from Giyas Bin Ibrahim,
‘From Abu Abdullah-asws having said: ‘The meat is from the meat. One who neglects if for forty days, his manners would worsen. Eat it, for it increases in the hearing and the sight’’.[161]
38- وَ مِنْهُ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ اللَّحْمُ يُنْبِتُ اللَّحْمَ وَ مَنْ أَدْخَلَ جَوْفَهُ لُقْمَةَ شَحْمٍ أَخْرَجَتْ مِثْلَهَا دَاءً.
‘And from him, from Ali Bin Hassan, from Musa Bin Bakr who said,
‘I heard Abu Al-Hassan-asws saying: ‘The meat builds the meat, and the one in whose inside a morsel of fat enters, it throws out an illness similar to it’’.[162]
39- وَ مِنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَزَنْطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَكَلَ لُقْمَةَ شَحْمٍ أَخْرَجَتْ مِثْلَهَا مِنَ الدَّاءِ.
And from him, from Ahmad Bin Muhammad Al Bazanty, from Hammad Bin Usman, from Muhammad Bin Sowqah,
‘From Abu Abdullah-asws having said: ‘One who eats a morsel of fat, an illness similar to it is expelled’’.[163]
40- وَ مِنْهُ عَنْ بَعْضِ أَصْحَابِنَا بَلَغَ بِهِ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ الشَّحْمَةُ الَّتِي تُخْرِجُ مِثْلَهَا مِنَ الدَّاءِ أَيُّ شَحْمَةٍ
And from him, from one of our companions, Zurarah delivered it saying,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! The fat which expels the like of it from the illness, which fat is it?’
قَالَ هِيَ شَحْمَةُ الْبَقَرِ وَ مَا سَأَلَنِي يَا زُرَارَةُ عَنْهَا أَحَدٌ قَبْلَكَ.
He-asws said: ‘The cow fat, and O Zurarah, no one has asked about it before you’’.[164]
14 قَالَ وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ فِي قَوْلِ النَّبِيِّ ص مَنْ أَكَلَ لُقْمَةً مِنَ الشَّحْمِ أَنْزَلَتْ مِنَ الدَّاءِ مِثْلَهَا فَقَالَ ذَاكَ شَحْمُ الْبَقَرِ.
He said, ‘And it is reported from Abu Abdullah-asws regarding words of the Prophet-saww: ‘One who eats a morsel of fat, would be removed from the illness, similar to it’. He-asws said: ‘That is the fat of a cow’’.[165]
41- الْمَحَاسِنُ، عَنْ أَبِي الْقَاسِمِ وَ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زِيَادِ بْنِ هَارُونَ الْعَبْدِيِّ عَنِ ابْنِ سِنَانٍ وَ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اللَّحْمُ يُنْبِتُ اللَّحْمَ وَ مَنْ تَرَكَ اللَّحْمَ أَرْبَعِينَ صَبَاحاً سَاءَ خُلُقُهُ.
(The book) ‘Al-Mahasin’ – From Abu Al Qasim and Yaqoub Bin Yazeed, from Ziyad Bin Haroun Al Abdy, from Ibn Sinan and Abu Al Bakhtari,
‘From Abu Abdullah-asws having said: ‘The meat builds the meat, and the one who neglects (eating) the meat for forty morning, his manners would worsen’’.[166]
42- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: اللَّحْمُ يُنْبِتُ اللَّحْمَ وَ مَنْ تَرَكَهُ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ وَ مَنْ سَاءَ خُلُقُهُ فَأَذِّنُوا فِي أُذُنِهِ.
(The book) ‘Al-Mahasin’ – From h is father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,
‘The meat builds the meat, and the one who neglects (eating) it for forty days, his manners would worsen, and the one whose manners worsens, then proclaim Azaan in his ear’’.[167]
43- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ بَقَّاحٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ ع قَالَ رَسُولُ اللَّهِ ص عَلَيْكُمْ بِاللَّحْمِ فَإِنَّ اللَّحْمَ يُنْمِي اللَّحْمَ وَ مَنْ مَضَى بِهِ أَرْبَعُونَ صَبَاحاً لَمْ يَأْكُلِ اللَّحْمَ سَاءَ خُلُقُهُ وَ مَنْ سَاءَ خُلُقُهُ فَأَطْعِمُوهُ اللَّحْمَ وَ مَنْ أَكَلَ شَحْمَةً أَنْزَلَتْ مِثْلَهَا مِنَ الدَّاءِ.
And from him, from Muhammad Bin Ali, from Ibn Baqah, from Al Hakam Bin Ayman, from Abu Usama,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Upon you all is with (eating) the meat, for the meat builds the meat, and the one for whom forty mornings pass by not eating the meat, his manners would worsen, so feed him the meat, and the one who eats fat, it would remove from the illness similar to it’’[168]
44- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبَانٍ عَنِ الْوَاسِطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِكُلِّ شَيْءٍ قَرَماً وَ إِنَّ قَرَمَ الرَّجُلِ اللَّحْمُ فَمَنْ تَرَكَهُ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ وَ مَنْ سَاءَ خُلُقُهُ فَأَذِّنُوا فِي أُذُنِهِ الْيُمْنَى.
And from him, from Muhammad Bin nali, from Ahmad in Muhammad, from Aban, from Al Wasity,
‘From Abu Abdullah-asws having said: ‘For all things there is an honour and honour of the man is the meat. The one who neglects it for forty days, his manners would worsen, so proclaim Azaan in his right ear’’.[169]
45- وَ مِنْهُ، عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي حَفْصٍ الْأَبَّارِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: كُلُوا اللَّحْمَ فَإِنَّ اللَّحْمَ مِنَ اللَّحْمِ وَ اللَّحْمُ يُنْبِتُ اللَّحْمَ وَ مَنْ لَمْ يَأْكُلِ اللَّحْمَ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ وَ إِذَا سَاءَ خُلُقُ أَحَدِكُمْ مِنْ إِنْسَانٍ أَوْ دَابَّةٍ فَأَذِّنُوا فِي أُذُنِهِ الْأَذَانَ كُلَّهُ.
And from him, from his father, from the one who mentioned it, from Abu Hafs Al Abbar,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Eat the meat, for the meat is from the meat, and the meat builds the meat, and the one who does not eat the meat for forty days his manners would worsen, and when the manners of one of you worsens, from the humans or animals, they proclaim in his ear the Azaan, all of it’’.[170]
وَ رَوَى بَعْضُهُمْ أَيُّمَا أَهْلِ بَيْتٍ لَمْ يَأْكُلُوا اللَّحْمَ أَرْبَعِينَ لَيْلَةً سَاءَتْ أَخْلَاقُهُمْ.
And in a report of one of them-asws: ‘But rather, the people of a household not eating the meat for forty night, their manners would worsen’’.[171]
46- وَ مِنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع إِنَّ النَّاسَ يَقُولُونَ مَنْ لَمْ يَأْكُلِ اللَّحْمَ ثَلَاثَةَ أَيَّامٍ سَاءَ خُلُقُهُ فَقَالَ كَذَبُوا وَ لَكِنْ مَنْ لَا يَأْكُلُ اللَّحْمَ أَرْبَعِينَ يَوْماً تَغَيَّرَ خُلُقُهُ وَ بَدَنُهُ وَ ذَلِكَ لِانْتِقَالِ النُّطْفَةِ فِي مِقْدَارِ أَرْبَعِينَ يَوْماً.
And from him, from Ahmad Bin Muhammad, from Al-Husayn Bin Khalid who said,
‘I said to Abu Al-Hassan-asws, ‘The people are saying that one who does not eat the meat for three days his manners would worsen’. He-asws said: ‘They are lying, but the one who does not eat the meat for forty days, his mannerisms would change, and that is due to the transfer of the seed in a measurement of forty days’’.[172]
بيان لانتقال النطفة هذا شاهد للأربعين فإن انتقال النطفة إلى العلقة يكون أربعين يوما و كذا المراتب بعدها فانتقال الإنسان من حال إلى حال يكون في أربعين يوما كما ورد أن شارب الخمر لا تقبل صلاته و توبته أربعين يوما.
Explanation of ‘Transfer of the seed’ – This is a witness for the forty, for the transfer of the seed to a clot happens in forty days, and like that is the sequence after it. So the human being transfers from a state to a state, happens in forty days like what has been referred that the wine drinker, his Salat, and his repentance will not be Accepted for forty days’’.
46- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ النَّضْرِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اللَّحْمُ بِاللَّبَنِ مَرَقُ الْأَنْبِيَاءِ.
(The book) ‘Al-Mahasin’ – From his father, from Ibn Abu Umeyr, and Al nazar, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘The meat with the milk is a broth of the Prophets-as’’.[173]
47- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ جَعْفَرِ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص شَكَا نَبِيٌّ قَبْلِي إِلَى اللَّهِ الضَّعْفَ فِي بَدَنِهِ فَأَوْحَى اللَّهُ إِلَيْهِ اطْبُخِ اللَّحْمَ وَ اللَّبَنَ فَإِنِّي قَدْ جَعَلْتُ الْبَرَكَةَ وَ الْقُوَّةَ فِيهِمَا.
And from him, from his father, from Haroun Bin Al Jahm, from Ja’far Bin Amro,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘A Prophet-as before me-saww had complained to Allah-azwj of the weakness in his body, so Allah‑azwj Revealed to him-as: “Cook the meat and the milk for I-azwj have Made the Blessings and the strength to be in these two!”’[174]
48- وَ مِنْهُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: شَكَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ إِلَى اللَّهِ الضَّعْفَ فَأَوْحَى اللَّهُ إِلَيْهِ كُلِ اللَّحْمَ بِاللَّبَنِ.
And from him, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, and someone else,
‘From Abu Abdullah-asws having said: ‘A Prophet-as from the Prophets-as complained to Allah‑azwj of the weakness, so Allah-azwj Revealed to him-as: “Eat the meat with the milk’’.[175]
49- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: شَكَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ إِلَى اللَّهِ الضَّعْفَ فَقَالَ لَهُ اطْبُخِ اللَّحْمَ بِاللَّبَنِ
And from him, from Muhammad Bin Isa Al Yaqteeny, from Ubeydullah Al Dihqan, from Dorost, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘A Prophet-as from the Prophets-as complained to Allah‑azwj of the weakness. He-azwj Said to him-as: “Cook the meat with the milk!”
وَ قَالَ إِنَّهُمَا يَشُدَّانِ الْجِسْمَ قُلْتُ هِيَ الْمَضِيرَةُ قَالَ لَا وَ لَكِنِ اللَّحْمُ بِاللَّبَنِ الْحَلِيبِ.
And he-asws said: ‘These two (items) strengthen the body’. I said, ‘Are these harmful?’ He-asws said: ‘No, but the meat with the condensed milk’’.[176]
50- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْأَصْبَغِ عَنْ عَلِيٍّ ع قَالَ: إِنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى اللَّهِ الضَّعْفَ فِي أُمَّتِهِ فَأَمَرَهُمْ أَنْ يَأْكُلُوا اللَّحْمَ بِاللَّبَنِ فَفَعَلُوا فَاسْتَبَانَتِ الْقُوَّةُ فِي أَنْفُسِهِمْ.
(The book) ‘Al-Mahasin’ – from his father, from Sa’ad, from Al Asbagh,
‘From Ali-asws having said: ‘A Prophet-as from the Prophets-as complained to Allah-azwj of the weakness among his-as community. He-azwj Commanded them to be eating the meat with the milk. They did so and the people found strength within themselves’’.[177]
51 الْمَحَاسِنُ، عَنْ بَعْضِ أَصْحَابِنَا قَالَ: كَتَبَ إِلَيْهِ رَجُلٌ يَشْكُو ضَعْفَهُ فَكَتَبَ كُلِ اللَّحْمَ بِاللَّبَنِ.
(The book) ‘Al-Mahasin’ – from one of our companions who said,
‘A man wrote to him-asws complaining of his weakness. He-asws wrote: ‘Eat the meat with the milk’’.[178]
52 وَ مِنْهُ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنِ ابْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا ضَعُفَ الْمُسْلِمُ فَلْيَأْكُلِ اللَّحْمَ بِاللَّبَنِ.
And from him, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Ibn Muslim,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘When the Muslim is weak, then let him weak the meat with the milk’’.[179]
53 وَ مِنْهُ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع إِنَّا أَهْلَ بَيْتٍ لَا يَأْكُلُونَ لَحْمَ الضَّأْنِ قَالَ وَ لِمَ
And from him, from Sa’ad Bin Sa’ad Al Ashari who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘We are a people of a household not eating the lamb meat?’ He-asws said: ‘And why?’
قُلْتُ يَقُولُونَ إِنَّهُ يُهَيِّجُ بِهِمُ الْمِرَّةَ الصَّفْرَاءَ وَ الصُّدَاعَ وَ الْأَوْجَاعَ فَقَالَ يَا سَعْدُ لَوْ عَلِمَ اللَّهُ شَيْئاً أَكْرَمَ مِنَ الضَّأْنِ لَفَدَى بِهِ إِسْمَاعِيلَ.
I said, ‘They are saying it stirs the yellow bile, and the headaches and the pains with them’. He-asws said: ‘O Sa’ad! If Allah-azwj had Known anything more honourable than the lamb, He-azwj would have Ransomed Ismail-as with it’’.[180]
54 الْمَحَاسِنُ، عَنْ بَعْضِ أَصْحَابِهِ عَمَّنْ ذَكَرَهُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَصَابَهُ ضَعْفٌ فِي قَلْبِهِ أَوْ بَدَنِهِ فَلْيَأْكُلْ لَحْمَ الضَّأْنِ بِاللَّبَنِ.
(The book) ‘Al-Mahasin’ – From one of his companions, from the one who mentioned it, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘One who is afflicted with weakness in his heart or his body, let him eat lamb meat with the milk’’.[181]
55 وَ مِنْهُ، عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اللَّحْمُ بِاللَّبَنِ مَرَقُ الْأَنْبِيَاءِ.
From him, from Abu Ayoub Al Madany, from Ubn Abu Umeyr, and Al Nazar Bin Suweyd, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘The meat with the milk is a broth of the Prophets-as’’.[182]
56 وَ مِنْهُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ زِيَادِ بْنِ أَبِي الْحَلَّالِ قَالَ: تَعَشَّيْتُ مَعَ أَبِي عَبْدِ اللَّهِ بِلَحْمٍ مُلَبَّنٍ فَقَالَ هَذَا مَرَقُ الْأَنْبِيَاءِ.
And from him, from his father, from Muhammad Bin Sinan, from Ziyad Bin Abu Al Hallal who said,
‘I had dinner with Abu Abdullah-asws with milky meat. He-asws said: ‘This is broth of the Prophet‑as’’.[183]
57 وَ مِنْهُ، عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ عَبْدِ الرَّحْمَنِ الْعَزْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ ع كَانَ عَلِيٌّ ع يَكْرَهُ إِدْمَانَ اللَّحْمِ وَ يَقُولُ إِنَّ لَهُ ضَرَاوَةً كَضَرَاوَةِ الْخَمْرِ.
And from him, from his father, from the one who narrated it, from Abdul Rahman Al Azramy,
‘From Abu Abdullah-asws having said: ‘Ali-asws used to dislike being habitual of the meat and he‑asws said: ‘There is ferocity (aggressiveness) like the ferocity of wine’’.[184]
تبيين قال في النهاية ضري بالشيء يضرى ضريا و ضراية فهو ضار إذا اعتاده
Exposition: He said in ‘Al Nihaya’, ‘Zary’ with the thing, ‘Yazry’, ‘Zarya’, and ‘Zaraya’, it is a harm with the thing when excessive.
و منه حديث عمر إن اللحم ضراوة كضراوة الخمر أي إن له عادة ينزع إليها كعادة الخمر
And from it is a narration of Umar, ‘The meat has ferocity like the ferocity of wine’, i.e., there if a habit-forming for it like habit of the wine’.
و قال الأزهري أراد أن له عادة طلابة لأكله كعادة الخمر مع شاربها و من اعتاد الخمر و شربها أسرف في النفقة و لم يتركها و كذلك من اعتاد اللحم لم يكد يصبر عنه فدخل في دأب المسرف في النفقة انتهى.
And Al-Azhary said, ‘The intent is that there is a habit seeking eating it like habit of the wine is with its drinker, and the one who is excessive of the wine and drinking it, would be extravagant in the spending and will not leave it, and like that is the one who is excessive of the meat. He will almost not be patient from it, so he would enter into a habit of extravagance in the spending’ – end.
و قال الكرماني أي عادة نزاعة إلى الخمر يفعل كفعلها.
And Al-Kirmany said, ‘I.e., A habit pulling to the wine, it works like its work’.
أقول كان هذه الأخبار محمولة على التقية لأنها موافقة لأخبار المخالفين و طريقة صوفيتهم
And I (Majlisi) am saying, ‘These Ahadeeth were carried upon the Taqiyya (dissimulation), because these are compatible to the Ahadeeth of the adversaries and the ways of their Sufis.
و قال الشهيد قدس سره في الدروس روي كراهة إدمان اللحم و أن له ضراوة كضراوة الخمر و كراهة تركه أربعين يوما و أنه يستحب في كل ثلاثة أيام و لو دام عليه أسبوعين و نحوها لعلة و في الصوم فلا بأس و يكره أكله في اليوم مرتين.
And the martyr, may Allah-azwj Sanctify his soul, said in ‘Al Durous’, ‘The abhorrence of being habitual of the meat has been reported and there is ferocity for it like the ferocity of wine, and it is dislike to neglect it for forty days, and it is recommended during every three days, and if one is constant upon it for two weeks and approximate to it for a reason, and during the fasting, there is no problem, and it is dislike to eat it twice during the day’.
58 الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ شِرَى اللَّحْمِ فَقَالَ فِي كُلِّ ثَلَاثٍ
(The book) ‘Al-Mahasin) – From his father, from Ibn Abu Umeyr, from Al Hakam Bin Miskeen, from Ammar Al Sabaty who said,
‘I asked Abu Abdullah-asws about buying the meat. He-asws said: ‘In every three (days)’.
قُلْتُ لَنَا أَضْيَافٌ وَ قَوْمٌ يَنْزِلُونَ بِنَا وَ لَيْسَ يَقَعُ مِنْهُمْ مَوْقِعَ اللَّحْمِ شَيْءٌ فَقَالَ فِي كُلِّ ثَلَاثٍ
I said, ‘There are guests for us and a people lodging with us, and there doesn’t occur from them any opportunity of the meat’. He-asws said: ‘In every three (days)’.
قُلْتُ لَا نَجِدُ شَيْئاً أَحْضَرَ مِنْهُ وَ لَوِ ائْتَدَمُوا بِغَيْرِهِ لَمْ يَعُدُّوهُ شَيْئاً فَقَالَ فِي كُلِّ ثَلَاثٍ.
I said, ‘We do not find anything fresher than it, and if they were to be given another sauce, they would not count it as anything’. He-asws said: ‘In every three (days)’’.[185]
59 وَ مِنْهُ، عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ زَكَرِيَّا بْنِ عِمْرَانَ أَبِي يَحْيَى عَنْ إِدْرِيسَ بْنِ عَبْدِ اللَّهِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَذُكِرَ اللَّحْمُ فَقَالَ كُلْ يَوْماً بِلَحْمٍ وَ يَوْماً بِلَبَنٍ وَ يَوْماً بِشَيْءٍ آخَرَ.
And from him, from his father, from Al Qasim Bin Muhammad, from Zakariya Bin Imran Abu Yahya, from Idrees Bin Abdullah who said,
‘I was in the presence of Abu Abdullah-asws, and the meat we mentioned. He-asws said: ‘Eat one day with meat, and one day with milk, and one day with another thing’’.[186]
60 وَ مِنْهُ، عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يُعْجِبُهُ الذِّرَاعُ.
And from him, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww used to love (eating) the forearm (of the sheep)’’.[187]
61 وَ مِنْهُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ قَالَ ع سَمَّتِ الْيَهُودِيَّةُ رَسُولَ اللَّهِ ص فِي ذِرَاعٍ وَ كَانَ النَّبِيُّ ص يُحِبُّ الذِّرَاعَ وَ الْكَتِفَ وَ يَكْرَهُ الْوَرِكَ لِقُرْبِهَا مِنَ الْمَبَالِ.
And from him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘A Jewess poisoned Rasool-Allah‑saww in a forearm (of a grilled sheep), and the Prophet-saww used to love the forearm (of the sheep) and the shoulder, and he-saww disliked the thighs due to their proximity from the urinations/defecations’’.[188]
62 وَ مِنْهُ، عَنْ عَلِيِّ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ رَفَعَهُ قَالَ: قِيلَ لِأَبِي عَبْدِ اللَّهِ ع لِمَ كَانَ رَسُولُ اللَّهِ ص يُحِبُّ الذِّرَاعَ أَكْثَرَ مِنْهُ لِحُبِّهِ لِأَعْضَاءِ الشَّاةِ
And from him, from Ali Bin Al Rayyan Bin Al Salt, raising it, said,
‘It was said to Abu Abdullah-asws, ‘Why did Rasool-Allah-saww love the forearm more than his-as love for (other) parts of the sheep?’
فَقَالَ إِنَّ آدَمَ قَرَّبَ قُرْبَاناً عَنِ الْأَنْبِيَاءِ مِنْ ذُرِّيَّتِهِ فَسَمَّى لِكُلِّ نَبِيٍّ مِنْ ذُرِّيَّتِهِ عُضْواً وَ سَمَّى لِرَسُولِ اللَّهِ الذِّرَاعَ فَمِنْ ثَمَّ كَانَ ص يُحِبُّهَا وَ يَشْتَهِيهَا وَ يُفَضِّلُهَا.
He-asws said: ‘Adam-as had offered an offering on behalf of the Prophets-as from his-as offspring. He-as named a part for every Prophet-as from his-as offspring and named the forearm for Rasool-Allah-saww. So, from then, he-saww used to love it, and desire it, and prefer it’’.[189]
63 وَ مِنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ أَكْلِ اللَّحْمِ النِّيِّ فَقَالَ هَذَا طَعَامُ السِّبَاعِ.
And from him, from Ali Bin Al Hakam, from Hisham Bin Salim,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about eating the raw meat. He-asws said: ‘This is food of the wild animals’’.[190]
64 الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع أَنَّ رَسُولَ اللَّهِ ص نَهَى أَنْ يُؤْكَلَ اللَّحْمُ غَرِيضاً وَ قَالَ إِنَّمَا يَأْكُلُهُ السِّبَاعُ
(The book) ‘Al-Mahasin’ – from his father, from Hammad Bin Isa, from Hareyz, from Zurara,
‘From Abu Ja’far-asws: ‘Rasool-Allah-saww prohibited from eating the raw meat, and said: ‘But rather, the wild animals eat it’.
قَالَ حَرِيزٌ حَتَّى تُغَيِّرَهُ الشَّمْسُ أَوِ النَّارُ.
Hareys (the narrator) said, ‘Until the sun or the fire changes it’’.[191]
65 الْمَحَاسِنُ، عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سِجَادَةَ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ الْوَلِيدِ التَّمِيمِيِّ الْبَصْرِيِّ عَنْ مُحَمَّدِ بْنِ الْفُرَاتِ الْأَزْدِيِّ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ ع قَالَ: نَهَى رَسُولُ اللَّهِ ص أَنْ يُقْطَعَ اللَّحْمُ عَلَى الْمَائِدَةِ بِالسِّكِّينِ.
(The book) ‘Al-Mahasin’ – from Ibn Abu Umeyr, from Sijadah, from Muhammad Bin Umar Bin Al-Waleed Al tameemi, from Muhammad Bin al Furaat Al Azdy,
‘From Zayd son of Ali (Bin Al-Husayn-asws), from his forefathers-asws having said: ‘Rasool-Allah-saww prohibited from cutting the meat upon the table with a knife’’.[192]
66 وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْهَيْثَمِ عَنْ أَبِيهِ قَالَ: صَنَعَ لَنَا أَبُو حَمْزَةَ طَعَاماً وَ نَحْنُ جَمَاعَةٌ فَلَمَّا حَضَرَ رَأَى رَجُلًا مِنَّا يَنْهَكُ الْعَظْمَ فَصَاحَ بِهِ وَ قَالَ لَا تَفْعَلْ فَإِنِّي سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ لَا تَنْهَكُوا الْعِظَامَ فَإِنَّ لِلْجِنِّ فِيهِ نَصِيباً فَإِنْ فَعَلْتُمْ ذَهَبَ مِنَ الْبَيْتِ مَا هُوَ خَيْرٌ مِنْ ذَلِكَ.
And from him, from Muhammad Bin Ali, from Muhammad Bin Al Heysam, from his father who said,
‘Abu Hamza made a meal for us, and we were a group. When it was presented, he saw a man from us sucking the bone (for its marrow). He shouted at him and said, ‘Do not do it, for I heard Ali-asws Bin Al-Husayn-asws saying: ‘Do not suck the bone, for there is a share for the Jinn in it. If you were to do so, getting out from the house would be better than that!’’[193]
67 وَ مِنْهُ، عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ قَالَ ع سَأَلْتُهُ عَنِ الْعَظْمِ أَنْهَكُهُ قَالَ نَعَمْ.
And from him, from Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the bone, ‘Can I suck it?’ He-asws said: ‘Yes’’.[194]
بيان التجويز لا ينافي الكراهة
Explanation – The allowing does not negate the abhorrence.
68 طِبُّ الْأَئِمَّةِ، عَنْ مُحَمَّدِ بْنِ الْمُنْذِرِ عَنْ عَلِيِّ ابْنِ أَخِي يَعْقُوبَ عَنْ دَاوُدَ عَنْ هَارُونَ بْنِ أَبِي الْجَهْمِ عَنْ إِسْمَاعِيلَ بْنِ مُسْلِمٍ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع أَنَّ رَجُلًا قَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ قَوْماً مِنْ عُلَمَاءِ الْعَامَّةِ يَرْوُونَ أَنَّ النَّبِيَّ ص قَالَ إِنَّ اللَّهَ يُبْغِضُ اللَّحَّامِينَ وَ يَمْقُتُ أَهْلَ الْبَيْتِ الَّذِي يُؤْكَلُ فِيهِ كُلَّ يَوْمٍ اللَّحْمُ
(The book) ‘Tibb Al-Aimma-asws’ – From Muhammad Bin Al Munzir, from Ali, son of a brother of Yaqoub Bin Dawood, from Haroun Bin Abu Al Jahm, from Ismail Bin Muslim Al-Sakuny,
‘From Abu Abdullah Al-Sadiq-asws, a man said to him-asws, ‘O son-asws of Rasool-Allah-saww! A group of the general Muslim (non-Shia) scholars are reporting that the Prophet-saww said: ‘Allah-azwj Hates the meat-eaters and Detests the people of a household eating meat every day’’.
فَقَالَ غَلِطُوا غَلَطاً بَيِّناً إِنَّمَا قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يُبْغِضُ أَهْلَ بَيْتٍ يَأْكُلُونَ فِي بُيُوتِهِمْ لُحُومَ النَّاسِ أَيْ يَغْتَابُونَهُمْ مَا لَهُمْ لَا يَرْحَمُهُمُ اللَّهُ عَمَدُوا إِلَى الْحَلَالِ فَحَرَّمُوهُ بِكَثْرَةِ رِوَايَاتِهِمْ.
He-asws said: ‘They are mistaken! It is a wrong explanation. But rather, Rasool-Allah-saww had said: ‘Allah-azwj Hates people of a household eating in their houses meats of the people’, i.e., backbiting them. What is the matter with them? May Allah-azwj have no Mercy on them! They are deliberating to the Permissible and are prohibiting it with the frequency of their reports’’.[195]
6 وَ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع أَنَّهُ قَالَ: اللَّحْمُ يُنْبِتُ اللَّحْمَ وَ يَزِيدُ فِي الْعَقْلِ وَ مَنْ تَرَكَهُ أَيَّاماً فَسَدَ عَقْلُهُ.
And from Abu Abdullah Ja’far-asws Bin Muhammad Al-Sadiq-asws having said: ‘The meat builds the meat and increases in the intellect, and the one who neglects it for days, his intellect would spoil’’.[196]
6 وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ ع مَنْ تَرَكَ اللَّحْمَ أَرْبَعِينَ صَبَاحاً سَاءَ خُلُقُهُ وَ فَسَدَ عَقْلُهُ وَ مَنْ سَاءَ خُلُقُهُ فَأَذِّنُوا فِي أُذُنِهِ بِالتَّثْوِيبِ.
And in another report from him-asws: ‘One who neglects the meat for forty morning, his manners would worsen, and his intellect would spoil, and the one whose manners get spoiled, then proclaim Azaan in his ear repeatedly’’.[197]
69 الْمَكَارِمُ، كَانَ النَّبِيُّ ص يَأْكُلُ اللَّحْمَ طَبِيخاً وَ بِالْخُبْزِ وَ يَأْكُلُهُ مَشْوِيّاً بِالْخُبْزِ وَ كَانَ يَأْكُلُ الْقَدِيدَ وَحْدَهُ وَ رُبَّمَا أَكَلَهُ بِالْخُبْزِ وَ كَانَ أَحَبَّ الطَّعَامِ إِلَيْهِ اللَّحْمُ
(The book) ‘Al-Makarim’ – The Prophet-saww ate the cooked meat, and with the bread, and he‑as ate it grilled with the bread, and he-saww ate the cured meat one its own, and sometimes he-saww ate it with the bread, and the most beloved of the foods to him-saww was the meat.
وَ يَقُولُ هُوَ يَزِيدُ فِي السَّمْعِ وَ الْبَصَرِ وَ كَانَ يَقُولُ ص اللَّحْمُ سَيِّدُ الطَّعَامِ فِي الدُّنْيَا وَ الْآخِرَةِ فَلَوْ سَأَلْتُ رَبِّي أَنْ يُطْعِمَنِيهِ كُلَّ يَوْمٍ لَفَعَلَ
And he-saww said: ‘It increases in the hearing and the sight’. And he-saww had said: ‘The meat is chief of the foods in the world and the Hereafter. If I-saww were to ask my-saww Lord-azwj to Feed it to me-saww every day, He-azwj would Do so’.
وَ كَانَ يَأْكُلُ الثَّرِيدَ بِالْقَرْعِ وَ اللَّحْمِ وَ كَانَ يُحِبُّ الْقَرْعَ وَ يَقُولُ إِنَّهَا شَجَرَةُ أَخِي يُونُسَ وَ كَانَ ص يُعْجِبُهُ الدُّبَّاءُ وَ يَلْتَقِطُهُ مِنَ الصَّحْفَةِ
And he-saww would eat the porridge with the pumpkin and the meat, and he-saww loved the pumpkin and he-saww said: ‘It is a tree of my-saww brother-as Yunus-as’; and he-saww used to love the pumpkin and would pick it up from the tray.
وَ كَانَ ص يَأْكُلُ الدَّجَاجَ وَ لَحْمَ الْوَحْشِ وَ لَحْمَ الطَّيْرِ الَّذِي يُصَادُ وَ كَانَ لَا يَبْتَاعُهُ وَ لَا يَصِيدُهُ وَ يُحِبُّ أَنْ يُصَادَ لَهُ وَ يُؤْتَى بِهِ مَصْنُوعاً فَيَأْكُلَهُ أَوْ غَيْرَ مَصْنُوعٍ فَيُصْنَعَ لَهُ فَيَأْكُلَهُ
And he-saww would eat the chicken and the wild meat, and the bird meat which had been hunted, he-saww would neither buy it nor hunt it, and he-saww loved it to be hunted for him-saww and brought to him-saww made (cooked) so he-saww would eat it, or uncooked, so it would be cooked for him-saww, so he-saww would eat it.
وَ كَانَ إِذَا أَكَلَ اللَّحْمَ يُطَأْطِئُ رَأْسَهُ إِلَيْهِ وَ يَرْفَعُهُ إِلَى فِيهِ ثُمَّ يَنْهَشُهُ انْتِهَاشاً وَ كَانَ يُحِبُّ مِنَ الشَّاةِ الذِّرَاعَ وَ الْكَتِفَ.
And whenever he-saww ate the meat, would lower his-saww head to it and raise it to his-saww mouth, then he-saww would rip it with a ripping; and he-saww loved from the sheep, the forearm, and the shoulder’’.[198]
وَ مِنْ كِتَابِ طِبِّ الْأَئِمَّةِ عَنْ عَلِيٍّ ع قَالَ: اللَّحْمُ سَيِّدُ الطَّعَامِ فِي الدُّنْيَا وَ الْآخِرَةِ.
And from the book ‘Tibb Al-Aimma-asws’ – From Ali-asws having said: ‘The meat is chief of the foods in the world and the Hereafter’’.[199]
عَنْ زُرَارَةَ قَالَ: تَغَدَّيْتُ مَعَ أَبِي جَعْفَرٍ ع أَرْبَعَةَ عَشَرَ يَوْماً بِلَحْمٍ فِي شَعْبَانَ.
From Zurara who said,
‘I had lunch with Abu Ja’far-asws for fourteen days with meat, during (month of) Shaban’’.[200]
عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص نَحْنُ مَعَاشِرَ الْأَنْبِيَاءِ لَحْمِيُّونَ.
From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘The Prophet‑saww said: ‘We-as, community of Prophets-as, are meat-eaters’’.[201]
عَنْ أُدَيْمٍ قَالَ: قُلْتُ لِلصَّادِقِ ع بَلَغَنِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ الْبَيْتَ اللَّحِمَ
From Udeym who said,
‘I said to Al-Sadiq-asws, ‘It has reached me that Allah-azwj Mighty and Majestic Hates the house of the meat’.
قَالَ ذَاكَ الْبَيْتُ الَّذِي يُؤْكَلُ فِيهِ لُحُومُ النَّاسِ وَ قَدْ كَانَ رَسُولُ اللَّهِ لَحْمِيّاً يُحِبُّ اللَّحْمَ وَ مَنْ تَرَكَ اللَّحْمَ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ وَ مَنْ سَاءَ خُلُقُهُ فَأَطْعِمُوهُ اللَّحْمَ وَ مَنْ أَكَلَ مِنْ شَحْمَةٍ أَخْرَجَتْ مِثْلَهَا مِنَ الدَّاءِ
He-asws said: ‘That is the house in which the meats of the people is eaten (backbiting being done), and Rasool-Allah-saww was a meat-eater, he-asws loved the meat, and the one who neglects the meat for forty days, his manners would worsen, and the one whose manners worsen, feed him the meat, and the one who eat fat, it would expel similar to it from the illness’.
وَ قَالَ ع أَطْيَبُ اللَّحْمِ لَحْمُ الظَّهْرِ.
And he-asws said: ‘And best meat is the meat of the back’’.[202]
عَنْ أَبِي الْحَسَنِ ع قَالَ: اللَّحْمُ يُنْبِتُ اللَّحْمَ وَ مَنْ أَدْخَلَ جَوْفَهُ لُقْمَةَ شَحْمٍ أَخْرَجَتْ مِثْلَهَا مِنَ الدَّاءِ.
From Abu Al-Hassan-asws having said: ‘The meat builds the meat, and the ones in whose inside a morsel of fat enters, it expels similar to it from the illness’’.[203]
عَنِ الصَّادِقِ ع قَالَ: فِي قَوْلِ النَّبِيِّ ص مَنْ أَكَلَ لُقْمَةَ شَحْمٍ أَنْزَلَتْ مِثْلَهَا مِنَ الدَّاءِ قَالَ ذَاكَ شَحْمَةُ الْبَقَرِ.
From Al-Sadiq-asws having said regarding words of the Prophet-saww: ‘One who eats a morsel of fat, it would remove similar to it from the illness, he-asws said: ‘That is cow fat’’.[204]
14 وَ عَنْهُ ع قَالَ: سَمَّتِ الْيَهُودِيَّةُ النَّبِيَّ ص فِي الذِّرَاعِ وَ كَانَ يُحِبُّ الذِّرَاعَ وَ يَكْرَهُ الْوَرِكَ.
And from him-asws having said: ‘A Jewess poisoned the Prophet-saww in the forearm (of a grilled sheep), and he-saww used to love the forearm and disliked the hips’’.[205]
6 عَنِ الصَّادِقِ ع قَالَ: إِنَّ النَّاسَ لَيَقُولُونَ مَنْ لَمْ يَأْكُلِ اللَّحْمَ ثَلَاثَةَ أَيَّامٍ سَاءَ خُلُقُهُ قَالَ كَذَبُوا مَنْ لَمْ يَأْكُلْ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ.
From Al-Sadiq-asws, he (the narrator) said, ‘The people are saying, ‘The who do does not eat the meat for three days, his manners would worsen’’. He-asws said: ‘They are lying! One who does not eat (meat) for forty days, his manners would worsen’’.[206]
6 وَ عَنْهُ ع قَالَ: لَحْمُ الْبَقَرِ دَاءٌ وَ أَسْمَانُهَا شِفَاءٌ وَ أَلْبَانُهَا دَوَاءٌ.
And from him-asws having said: ‘Meat of the cow is an illness, and its butter is a healing, and its milk is a cure (medicine)’’.[207]
6 عَنْهُ ع فِي مَرَقِ لَحْمِ الْبَقَرِ أَنَّهُ يَذْهَبُ بِالْبَيَاضِ.
From him-asws regarding cow meat broth, it does away the whiteness (vitiligo)’’.[208]
6 عَنْهُ ع وَ ذُكِرَ لَحْمُ الْبَقَرِ عِنْدَهُ قَالَ أَلْبَانُهَا دَوَاءٌ وَ شُحُومُهَا شِفَاءٌ وَ لُحُومُهَا دَاءٌ.
From him-asws, and the cow meat was mentioned in his-asws presence, he-asws said: ‘Its milk is a cure (medicine), and its fat is a healing, and its meat is an illness’’.[209]
5 عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ بَنِي إِسْرَائِيلَ شَكَوْا إِلَى مُوسَى ع مَا يَلْقَوْنَ مِنَ الْبَرَصِ وَ شَكَا ذَلِكَ إِلَى اللَّهِ فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ مُرْهُمْ فَلْيَأْكُلُوا لَحْمَ الْبَقَرِ بِالسِّلْقِ.
From Abu Ja’far-asws having said: ‘The children of Israel complained to Musa-as of what they were facing from the vitiligo, and he-as took that complaint to Allah-azwj. Allah-azwj Revealed to him-as: “Instruct them to eat the cow meat with the chard!”’[210]
14 مِنَ الْفِرْدَوْسِ عَنْ مُعَاذٍ عَنْ رَسُولِ اللَّهِ ص عَلَيْكُمْ بِأَكْلِ لُحُومِ الْإِبِلِ فَإِنَّهُ لَا يَأْكُلُ لُحُومَهَا إِلَّا كُلُّ مُؤْمِنٍ مُخَالِفٍ لِلْيَهُودِ أَعْدَاءِ اللَّهِ.
From (the book) ‘Al-Firdows’ – from Muaz’,
‘Upon you all is with eating meats of the camel for its meat will not be eaten except by every Momin, opponent of the Jews, enemies of Allah-azwj’’.[211]
17 عَنْ إِبْرَاهِيمَ السَّمَّانِ قَالَ: مِنْ تَمَامِ الْإِسْلَامِ حُبُّ لَحْمِ الْجَزُورِ.
From Ibrahim Al Samman who said,
‘From the completeness of Al Islam is love for the meat of a slaughter camel’’.[212]
14 عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: أَمَرَ رَسُولُ اللَّهِ ص الْأَغْنِيَاءَ بِاتِّخَاذِ الْغَنَمِ وَ الْفُقَرَاءَ بِاتِّخَاذِ الدَّجَاجِ.
From Jabir Bin Abdullah who said,
‘Rasool-Allah-saww instructed the rich with keeping the sheep and the poor with keeping the chicken’’.[213]
7 عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: أَطْعِمُوا الْمَحْمُومَ لَحْمَ الْقَبَجِ فَإِنَّهُ يُقَوِّي السَّاقَيْنِ وَ يَطْرُدُ الْحُمَّى طَرْداً.
From Abu Al-Hassan-asws the 1st having said: ‘Feed the feverish ones the partridge meat for it strengthens the legs and expels the fever with an expulsion’’.[214]
5 عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: تَغَدَّيْتُ مَعَ أَبِي جَعْفَرٍ ع فَأُتِيَ بِقَطًا فَقَالَ إِنَّهُ مُبَارَكٌ وَ كَانَ يُعْجِبُهُ وَ كَانَ يَقُولُ أَطْعِمُوا الْيَرَقَانَ يُشْوَى لَهُ.
From Ali Bin Mahziyar who said,
‘I had lunch with Abu Ja’far-asws and he-asws was brought grouse. He-asws said: ‘It is Blessed’, and he-asws used to love it, and he-asws said: ‘Feed the jaundiced one, grilling for him’’.[215]
7 عَنْ أَبِي الْحَسَنِ ع قَالَ: لَا أَرَى بِأَكْلِ لَحْمِ الْحُبَارَى بَأْساً لِأَنَّهُ جَيِّدٌ لِلْبَوَاسِيرِ وَ وَجَعِ الظَّهْرِ وَ هُوَ مِمَّا يُعِينُ عَلَى الْجِمَاعِ.
From Abu Al-Hassan-asws having said: ‘I-asws don’t see any problem with eating the meat of a bustard (bird), because it is good for the haemorrhoids and back pain, and it is from what assists upon the sexual intercourse’’.[216]
قَالَ رَسُولُ اللَّهِ ص مَنِ اشْتَكَى فُؤَادَهُ وَ كَثُرَ غَمُّهُ فَلْيَأْكُلِ الدُّرَّاجَ.
Rasool-Allah-saww said: ‘One who complains of his heart and his sorrows are a lot, let him eat the pheasant’’.[217]
عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا وَجَدَ أَحَدُكُمْ غَمّاً أَوْ كَرْباً لَا يَدْرِي مَا سَبَبُهُ فَلْيَأْكُلْ لَحْمَ الدُّرَّاجِ فَإِنَّهُ يُسَكِّنُ عَنْهُ إِنْ شَاءَ اللَّهُ تَعَالَى.
From Abu Abdullah-asws having said: ‘Whenever one of you feels sad or is worried, not knowing what its cause it, so let him eat the pheasant meat for it would settle from him if Allah-azwj the Exalted so Desires’’.[218]
14 عَنِ النَّبِيِّ ص قَالَ: مَنْ سَرَّهُ أَنْ يَقِلَّ غَيْظُهُ فَلْيَأْكُلْ لَحْمَ الدُّرَّاجِ.
From the Prophet-saww having said: ‘One whom it cheers to reduces his rage, so let him eat the pheasant meat’’.[219]
70 دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الرِّضَا ع اشْتَرِ لَنَا مِنَ اللَّحْمِ الْمَقَادِيمَ وَ لَا تَشْتَرِ الْمَآخِيرَ فَإِنَّ الْمَقَادِيمَ أَقْرَبُ مِنَ الْمَرْعَى وَ أَبْعَدُ مِنَ الْأَذَى.
(The book) ‘Da’waat’ of Al-Rawandy –
‘Al-Reza-asws said: ‘Buy for us-asws from the meat, the front parts and do not buy the hind parts, for the front parts are closer to the pasturing and distant from the harm’’.[220]
وَ قَالَ الصَّادِقُ ع إِذَا دَخَلَ اللَّحْمُ مَنْزِلَ رَسُولِ اللَّهِ ص قَالَ صَغِّرُوا الْقِطَعَ وَ كَثِّرُوا الْمَرَقَ فَاقْسِمُوا فِي الْجِيرَانِ فَإِنَّهُ أَسْرَعُ لِإِنْضَاجِهِ وَ أَعْظَمُ لِبَرَكَتِهِ.
And Al-Sadiq-asws said: ‘When the meat entered the house of Rasool-Allah-saww, he-saww said: ‘Small pieces and increase the broth and distribute it in the neighbourhood, for it is quicker to its cooking and mightier of its Blessings’’.[221]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَطْيَبُ اللَّحْمِ لَحْمُ فَرْخٍ قَدْ نَهَضَ أَوْ كَادَ أَنْ يَنْهَضَ
And Amir Al-Momineen-asws said: ‘The best meat is meat of a chick having got up (ready to fly), or almost getting up’.
قَالَ وَ ذُكِرَ عِنْدَ النَّبِيِّ ص اللَّحْمُ وَ الشَّحْمُ فَقَالَ لَيْسَ مِنْهُمَا بَضْعَةٌ تَقَعُ فِي الْمَعِدَةِ إِلَّا أَنْبَتَتْ مَكَانَهَا شِفَاءً وَ أَخْرَجَتْ مِنْ مَكَانِهَا دَاءً
He-asws said: ‘And the meat and fat were mentioned in the presence of the Prophet-saww. He‑saww said: ‘There isn’t any part from these falling into the stomach except a healing would grow in its place and an illness would be expelled from its place.
وَ رَأَى رَسُولُ اللَّهِ ص رَجُلًا سَمِيناً فَقَالَ مَا تَأْكُلُ فَقَالَ لَيْسَ بِأَرْضِي حَبٌّ وَ إِنَّمَا آكُلُ اللَّحْمَ وَ اللَّبَنَ فَقَالَ ص جَمَعْتَ بَيْنَ اللَّحْمَيْنِ.
And Rasool-Allah-saww saw a fat man. He-saww said: ‘What do you eat?’ He-asws said: ‘There aren’t any seeds in my land, and rather I eat the meat and the milk’. He-saww said: ‘You have gathered between the two meats’’.[222]
71 نَوَادِرُ الرَّاوَنْدِيِّ، عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص عَلَيْكُمْ بِاللَّحْمِ فَإِنَّهُ مَنْ تَرَكَ اللَّحْمَ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ وَ مَنْ سَاءَ خُلُقُهُ عَذَّبَ نَفْسَهُ وَ مَنْ عَذَّبَ نَفْسَهُ فَأَذِّنُوا فِي أُذُنِهِ.
(The book) ‘Nawadir’ of Al-Rawandy – From Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Musa Bin Ismail son of Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Upon you all is with (eating) the meat, for the one who neglects the meat for forty days, his manners would worsen, and the ones whose manners worsen has tormented himself, and the one who torments himself, proclaim Azaan in his ear’’.[223]
72 الشِّهَابُ، قَالَ ص سَيِّدُ إِدَامِكُمُ اللَّحْمُ.
(The book) ‘Al-Shihab’ –
He-asws said: ‘Chief of your sauces is the meat’’.[224]
73 الدَّعَائِمُ، عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: سَيِّدُ الطَّعَامِ فِي الدُّنْيَا وَ الْآخِرَةِ اللَّحْمُ وَ سَيِّدُ الشَّرَابِ فِي الدُّنْيَا وَ الْآخِرَةِ الْمَاءُ وَ عَلَيْكُمْ بِاللَّحْمِ فَإِنَّهُ يُنْبِتُ اللَّحْمَ وَ مَنْ تَرَكَ اللَّحْمَ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ.
(The book) ‘Al-Da’aim’ –
‘From Rasool-Allah-saww having said: ‘Chief of the foods in the world and the Hereafter is the meat, and chief of the drinks in the world and the Hereafter is the water, and upon you all is with (eating) the meat, for it will build the meat, and the one who neglects eating the meat for forty days, his manners would worsen’’.[225]
5 وَ قَالَ أَبُو جَعْفَرٍ ع أَكْلُ اللَّحْمِ يَزِيدُ فِي السَّمْعِ وَ الْبَصَرِ وَ الْقُوَّةِ.
And Abu Ja’far-asws said: ‘Eating the meat increases in the hearing, and the sight, and the strength’’.[226]
5 وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع شَكَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ الضَّعْفَ إِلَى رَبِّهِ فَأَوْحَى اللَّهُ إِلَيْهِ اطْبُخِ اللَّحْمَ بِاللَّبَنِ فَكُلْهُمَا فَإِنِّي جَعَلْتُ الْبَرَكَةَ فِيهِمَا فَفَعَلَ فَرَدَّ اللَّهُ إِلَيْهِ قُوَّتَهُ.
And Ja’far-asws Bin Muhammad-asws said: ‘A Prophet-as from the Prophets-as complained of the weakness, to his-as Lord-azwj, so Allah-azwj Revealed to him-as: “Cook the meat with the milk! Eat these two for I-azwj have Made the Blessings to be in them!” He-as did so and Allah-azwj Returned his-as strength to him-as’’.[227]
14 وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ كَانَ يُحِبُّ اللَّحْمَ وَ يَقُولُ إِنَّا مَعْشَرَ قُرَيْشٍ لَحْمِيُّونَ وَ كَانَتِ الذِّرَاعُ مِنَ اللَّحْمِ تُعْجِبُهُ وَ أُهْدِيَتْ إِلَيْهِ شَاةٌ فَأَهْوَى إِلَى الذِّرَاعِ فَنَادَتْهُ أَنِّي مَسْمُومَةٌ.
And from Rasool-Allah-saww – He-saww used to love (eating) the meat, and he-saww said: ‘We, community of Qureysh are meat-eaters’. And the forearm from the meat used to fascinate him-saww; and a sheep was gifted to him-saww, so he-saww gestured towards the forearm. It called out to him-saww, ‘I am poisoned!’’[228]
14 وَ قَالَ ص لَا يَأْكُلُ لَحْمَ الْجَزُورِ إِلَّا مُؤْمِنٌ.
And he-saww said: ‘No one will eat meat of the camel except a Momin’’.[229]
6 وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: اللَّحْمُ وَ اللَّبَنُ يُنْبِتَانِ اللَّحْمَ وَ يَشُدَّانِ الْعَظْمَ وَ اللَّحْمُ يَزِيدُ فِي السَّمْعِ وَ الْبَصَرِ وَ اللَّحْمُ بِالْبَيْضِ يَزِيدُ فِي الْبَاءَةِ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘The meat and the milk both build the meat and strengthen the bones, and the meat increases in the hearing and the sight, and the meat with the eggs increases in the virility’’.[230]
14، 6 وَ عَنْهُ ع أَنَّهُ سُئِلَ عَمَّا يَرْوِيهِ النَّاسُ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ إِنَّ اللَّهَ يُبْغِضُ أَهْلَ الْبَيْتِ اللَّحِمِينَ فَقَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع لَيْسَ هُوَ كَمَا يَظُنُّونَ مِنْ أَكْلِ اللَّحْمِ الْمُبَاحِ الَّذِي كَانَ رَسُولُ اللَّهِ ص يَأْكُلُهُ وَ يُحِبُّهُ إِنَّمَا ذَاكَ مِنَ اللَّحْمِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ- أَ يُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ يَعْنِي بِالْغِيبَةِ وَ الْوَقِيعَةِ فِيهِ.
And from him-asws having been asked about what the people are reporting from Rasool-Allah‑saww, that he-saww had said: ‘Allah-azwj hates people of the household who are meat-eaters. Ja’far-asws Bin Muhammad-asws said: ‘It isn’t like what they are thinking. From eating the meat is the legalise which Rasool-Allah-saww used to eat and loved it. But rather, that is from the meat which Allah-azwj Mighty and Majestic Said: Would one of you love to eat the flesh of his own dead brother? But you would abhor it. [49:12] – meaning the backbiting’’.[231]
14 وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: مَنْ أَكَلَ لُقْمَةً سَمِينَةً نَزَلَ مِثْلُهَا مِنَ الدَّاءِ مِنْ جَسَدِهِ وَ لَحْمُ الْبَقَرِ دَاءٌ وَ سَمْنُهَا شِفَاءٌ وَ لَبَنُهَا دَوَاءٌ.
And from Rasool-Allah-saww having said: ‘One who eats a morsel of fat would be removed from the illness of his body similar to it, and meat of the cow is an illness, and its fat is a healing, and its milk is a cure (medicine)’’.[232]
باب 15 الكباب و الشواء و الرءوس
CHAPTER 15 – THE KEBABS, AND THE GRILLS AND THE HEADS
الآيات
The Verses
هود فَما لَبِثَ أَنْ جاءَ بِعِجْلٍ حَنِيذٍ
(Surah) Hud-as: So it was not long before he came with a roasted calf [11:69].
تفسير
(Forbidden) Interpretation (opinionated)
قال الراغب حنيذ أي مشوي بين حجرين و إنما يفعل ذلك ليتصبب عنه اللزوجة و يومئ إلى رجحان الشواء لا سيما هذا النوع منه.
Al-Raghib said, ‘(The word) ‘Haneyz’, i.e., grilled between the two stones (used as a stove), and rather he (Ibrahim-as) did that in order to take the stickiness away from it’. And he indicated to the pre-ponderance of the grilling, especially this type from it.
1- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ وَ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ: قَالَ لِي أَبُو الْحَسَنِ الْأَوَّلُ ع مَا لِي أَرَاكَ مُصْفَرّاً فَقُلْتُ وَعْكٌ أَصَابَنِي فَقَالَ كُلِ اللَّحْمَ فَأَكَلْتُهُ
(The book) ‘Al-Mahasin’ – From his father, from Ibn Sinan, and Abdullah Bin Al Mugheira, from Musa Bin Bakr who said,
‘Abu Al-Hassan-asws the 1st said to me: ‘What is the matter I-asws see you pale?’ I said, ‘Weakness has afflicted me’. He-asws said: ‘Eat the meat’. I ate it.
ثُمَّ رَآنِي بَعْدَ جُمْعَةٍ وَ أَنَا عَلَى حَالِي مُصْفَرٌّ فَقَالَ أَ لَمْ آمُرْكَ بِأَكْلِ اللَّحْمِ قُلْتُ مَا أَكَلْتُ غَيْرَهُ مُنْذُ أَمَرْتَنِي بِهِ
Then he-asws saw me after a week and I was upon my pale state. He-asws said: ‘Did I-asws not instruct you with eating the meat?’ I said, ‘I have not eaten anything else since you-asws had instructed me with!’
قَالَ كَيْفَ أَكَلْتَهُ قُلْتُ طَبِيخاً قَالَ لَا كُلْهُ كَبَاباً فَأَكَلْتُ
He-asws said: ‘How did you eat it?’ I said, ‘Cooked’. He-asws said: ‘No, eat it as a Kebab’. I ate.
ثُمَّ أَرْسَلَ إِلَيَّ فَدَعَانِي بَعْدَ جُمْعَةٍ فَإِذَا الدَّمُ قَدْ عَادَ فِي وَجْهِي فَقَالَ نَعَمْ.
Then he-asws sent a message to me and called me after a week, and the blood had returned to my face. He-asws said: ‘Yes!’’[233]
2- الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ: اشْتَكَيْتُ شَكَاةً بِالْمَدِينَةِ فَأَتَيْتُ أَبَا الْحَسَنِ ع فَقَالَ لِي أَرَاكَ ضَعِيفاً قُلْتُ نَعَمْ قَالَ لِي كُلِ الْكَبَابَ فَأَكَلْتُهُ فَبَرَأْتُ.
(The book) ‘Al-Mahasin’ – From Ali Bin Hassan, from Musa Bin Bakr who said,
‘I had a health complaint in Al-Medina, so I came to Abu Al-Hassan-asws. He-asws said to me: ‘I‑asws see you pale!’ I said, ‘Yes’. He-asws said to me: ‘Eat the Kebab’. I ate it, and I recovered’’.[234]
3- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكَبَابُ يَذْهَبُ بِالْحُمَّى.
And from him, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Hammad Bin Usman, from Muhammad in Sowqat,
‘From Abu Abdullah-asws having said: ‘(Eating) the Kebab does away with the fever’’.[235]
4- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُوسَى بْنِ عُمَرَ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ أَبِي مَرْيَمَ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ قُدَّامَهُ شِوَاءٌ فَقَالَ لِي ادْنُ وَ كُلْ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا لِي ضَارٌّ
And from him, from Muhammad Bin Al-Hassan Al Saffar, from Musa Bin Umar, from Ja’far Bin Ibrahim Bin Mihzam, from Abu Maryam, from Al Asbagh Bin Nubata who said,
‘I entered to see Amir Al-Momineen-asws and there was grilled meat in front of him-asws. He-asws said to me: ‘Come near and eat!’ I said, ‘O Amir Al-Momineen-asws! This is harmful for me’.
فَقَالَ لِي ادْنُ أُعَلِّمْكَ كَلِمَاتٍ لَا يَضُرُّ مَعَهُنَّ شَيْءٌ مِمَّا تَخَافُ قُلْ بِسْمِ اللَّهِ خَيْرِ الْأَسْمَاءِ مِلْءَ الْأَرْضِ وَ السَّمَاءِ الرَّحْمَنِ الرَّحِيمِ لَا يَضُرُّ مَعَ اسْمِهِ دَاءٌ وَ تَغَدَّ مَعَنَا.
He-asws said to me: ‘Come near, I-asws shall teach you some phrases, nothing will harm with these from what you are fearing. Say, ‘In the Name of Allah-azwj, best of the Names filling the earth and the sky. The Beneficent, the Merciful. No illness harms with His-azwj Name’ and have lunch with us’’.[236]
5- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْوَاسِطِيِّ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ أَوْ عَنْ دُرُسْتَ قَالَ: ذَكَرْنَا الرُّءُوسَ عِنْدَ أَبِي عَبْدِ اللَّهِ ع أَوِ الرَّأْسَ مِنَ الشَّاةِ فَقَالَ الرَّأْسُ مَوْضِعُ الذَّكَاةِ وَ أَقْرَبُ مِنَ الْمَرْعَى وَ أَبْعَدُ مِنَ الْأَذَى.
And from him, from Ali Bin Al Rayyan Bin Al Salt, from Ubeydullah Bin Abdullah Al Wasity, from Wasil Bin Suleyman, or from Dorost who said,
‘We mentioned heads in the presence of Abu Abdullah-asws, or the head of the sheep. He-asws said: ‘The head is a place of the purification (slaughter) and is closest to the pasture and distant from the harm’’.[237]
6- الْمَكَارِمُ، عَنْ عَلِيِّ بْنِ سُلَيْمَانَ قَالَ: أَكَلْنَا عِنْدَ الرِّضَا ع رُءُوساً فَدَعَا بِالسَّوِيقِ فَقُلْتُ إِنِّي قَدِ امْتَلَأْتُ فَقَالَ إِنَّ قَلِيلَ السَّوِيقِ يَهْضِمُ الرُّءُوسَ وَ هُوَ دَوَاؤُهُ.
(The book) ‘Al Mukarim’ – From Ali Bin Suleyman who said,
‘We ate heads in the presence of Al-Reza-asws. He-asws called for Suweyq (flour porridge). I said, ‘I am full up’. He-asws said: ‘A little Suweyq digests the heads, and it its medicine’’.[238]
باب 16 الثريد و المرق و الشورباجات و ألوان الطعام
CHAPTER 16 – AL-SAREYD (PORRIDGE), AND THE BROTH, AND THE SOUPS AND VARITIES OF FOODS
1– الْعُيُونُ، بِالْأَسَانِيدِ الثَّلَاثَةِ الْمُتَقَدِّمَةِ فِي بَابِ فَضْلِ اللَّحْمِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا أَكَلْتُمُ الثَّرِيدَ فَكُلُوا مِنْ جَوَانِبِهِ فَإِنَّ الذِّرْوَةَ فِيهَا الْبَرَكَةُ.
(The book) ‘Al-Uyoun’ – By the three preceding chains in the chapter of merits of the meat,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww: ‘Whenever you eat ‘Al-Sareyd’ (porridge), then eat it from its sides, for the top layer, there are Blessings in it’’.[239]
2- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَنْبَسَةَ عَنْ دَارِمِ بْنِ قَبِيصَةَ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ النَّبِيُّ ص يَا عَلِيُّ إِذَا طَبَخْتَ شَيْئاً فَأَكْثِرِ الْمَرَقَةَ فَإِنَّهَا أَحَدُ اللَّحْمَيْنِ وَ اغْرِفْ لِلْجِيرَانِ فَإِنْ لَمْ يُصِيبُوا مِنَ اللَّحْمِ يُصِيبُوا مِنَ الْمَرَقِ.
(The book) ‘Al-Uyoun’ – from Muhammad Bin Ahmad Bin Al Husayn, from ali Bin Muhammad Bin Anbasa, from Darim Bin Qabeysa,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘O Ali-asws! Whenever you cook anything so increase the broth, for it is one of the two meats, and let the neighbours know. If they do not attain from the meat, they would attain from the broth’’.[240]
3- الْمَحَاسِنُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ: أَوَّلُ مَنْ ثَرَدَ الثَّرِيدَ إِبْرَاهِيمُ ع وَ أَوَّلُ مَنْ هَشَمَ الثَّرِيدَ هَاشِمٌ.
(The book) ‘Al-Mahasin’ – From Al-Nowfaly, from Al-Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘The first one fragment the porridge ‘Al-Sareyd’ was Ibrahim-as, and the first one to crush ‘Al-Sareyd’ was Hashim-as’’.
14 وَ فِي الْكَافِي رَوَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَوَّلُ مَنْ لَوَّنَ إِبْرَاهِيمُ ع إِلَى آخِرِ الْخَبَرِ.
And in (the book) ‘Al-Kafi’ – It is reported from Ali Bin Ibrahim, from his father, from Al-Nowfaly, from Al-Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The first one to colour (the broth) was Ibrahim-as’ – up to the end of the Hadeeth’’.[241]
4- الْمَحَاسِنُ، عَنْ بَعْضِ الرُّوَاةِ رَفَعَهُ قَالَ قَالَ النَّبِيُّ ص الثَّرِيدُ بَرَكَةٌ.
(The book) ‘Al-Mahasin’ – From one of the reporters raising it, said,
‘The Prophet-saww said: ‘The ‘Sareyd’ is a Blessing’’.[242]
5 وَ مِنْهُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: بُورِكَ لِأُمَّتِي فِي الثَّرْدِ وَ الثَّرِيدِ
And from him, from Ja’far Bin Muhammad, from Ibn Al Qadah,
‘From Abu Abdullah-asws, from his-asws father-asws that the Prophet-saww said: ‘There are Blessings for my-saww community in the porridge and Al-Sareyd’.
وَ قَالَ جَعْفَرٌ الثَّرْدُ مَا صَغُرَ وَ الثَّرِيدُ مَا كَبُرَ.
And Ja’far-asws said: ‘The porridge is what is small, and Al-Sareyd is what is big’’.[243]
بيان هذا الفرق لم أجده في كلام اللغويين.
Explanation – This differentiation, I did not find it in the speech of the linguists.
6- الْمَحَاسِنُ، عَنْ أَبِي الْقَاسِمِ عَنِ الْعَبْدِيِّ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الثَّرِيدُ طَعَامُ الْعَرَبِ.
(The book) ‘Al-Mahasin’ – From Abu Al Qasim, from Al Abdy, from Ibn Sinan, from Abu Al Bakhtari,
‘From Abu Abdullah-asws having said: ‘Al-Sareyd is food of the Arabs’’.[244]
و زاد فيه ابْنُ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: الْعَقَّارِجَاتُ تُعْظِمُ الْبَطْنَ وَ تُرْخِي الْأَلْيَتَيْنِ.
And there is an increase in it by Ibn Fazzar, from Muhammad Bin Abu Hama, from umar Bin Yazeed who said,
‘The medicinal herb enlarge the belly and relaxes the buttocks’’.[245]
7- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سَلَمَةَ بْنِ مُحْرِزٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع عَلَيْكَ بِالثَّرِيدِ فَإِنِّي لَمْ أَجِدْ شَيْئاً أَقْوَى لِي مِنْهُ.
(The book) ‘Al-Mahasin’ – From his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Salama Bin Muhriz who said,
‘Abu Abdullah-asws said to me: ‘Upon you is with (eating) Al-Sareyd, for I-asws have not found anything strengthening for me-asws than it’’.[246]
7 وَ مِنْهُ، عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي أُسَامَةَ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ هُوَ يَأْكُلُ سِكْبَاجاً بِلَحْمِ الْبَقَرِ.
And from him, from his father, from Safwan, from Muawiya Bin Wahab, from Abu Usama who said,
‘I entered to see Abu Abdullah-asws and he-asws was eating Sikbaj (Meat cooked in vinegar), with the cow meat (beef)’’.[247]
8- الْمَحَاسِنُ، عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَعَا بِالْمَائِدَةِ فَأُتِيَ بِثَرِيدٍ وَ دَعَا بِزَيْتٍ فَصَبَّهُ عَلَى اللَّحْمِ فَأَكَلْتُ مَعَهُ.
(The book) ‘Al-Mahasin’ – From Sa’dan Bin Muslim, from Ismail Bin Jabir who said,
‘I was in the presence of Abu Abdullah-asws. He-asws called for the meat and he-asws was brought Sareyd (porridge), and he-asws called for the oil and poured it upon the meat, and I ate with him-asws’’.[248]
9- وَ مِنْهُ، عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ أَبِيهِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَأُتِيَ بِلَوْزٍ فَقَالَ كُلْ مِنْ هَذَا فَأَمَّا أَنَا فَمَا شَيْءٌ أَحَبَّ إِلَيَّ مِنَ الثَّرِيدِ وَ لَوَدِدْتُ أَنَّ الْعَقَّارِجَاتِ حَرُمَتْ.
And from him, from Mansour Bin Al Abbas, from Suleyman Bin Rusheyd, from his father, from Al Mufazzal Bin Umar who said,
‘I was in the presence of Abu Abdullah-asws and he-asws was brought a variety. He-asws said: ‘Eat from this. As for me-asws, there is nothing more beloved to me-asws than Al-Sareyd, and I-asws would love it if the plain sauce (without sourness) had been prohibited’’.[249]
10- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: لَا تَأْكُلُوا مِنْ رَأْسِ الثَّرِيدِ وَ كُلُوا مِنْ جَوَانِبِهَا فَإِنَّ الْبَرَكَةَ فِي رَأْسِهَا.
(The book) ‘Al-Mahasin’ – From his father, from Muhammad Bin Yahya Al Khazz, from Giyas Bin Ibrahim,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘Do not eat from the top of Al-Sareyd, and eat from its sides, for the Blessings are in its top (layer)’’.[250]
11- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى قَالَ: أَكَلْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع فَدَعَا وَ أُتِيَ بِدَجَاجَةٍ مَحْشُوَّةٍ وَ بِخَبِيصٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ع هَذِهِ أُهْدِيَتْ لِفَاطِمَةَ ثُمَّ قَالَ يَا جَارِيَةُ ائْتِنَا بِطَعَامِنَا الْمَعْرُوفِ فَجَاءَتْ بِثَرِيدِ خَلٍّ وَ زَيْتٍ.
And from h im, from Muhammad Bin Ali, from Yunus Bin Yaqoub, from Abdul A’ala who said,
‘I ate with Abu Abdullah-asws. He-asws called (for the meal) and was brought grilled chicken with Khabeys (A sweet dish made of dates, cream, and flour). Abu Abdullah-asws: ‘This had been gifted to (Syeda) Fatima-asws’’. Then he-asws said: ‘O maid! Bring us-asws our-asws well-known meal’. She came with Sareyd, vinegar and oil’’.[251]
بيان كأن المراد بفاطمة زوجته ع و هي فاطمة بنت الحسين بن علي بن الحسين و كان اسم إحدى بناته ع أيضا فاطمة.
Explanation – It is as if the intent with ‘Fatima’ is his-asws wife, and she is Fatima daughter of Al-Husayn Bin Ali Bin Al-Husayn-asws, and the name of one of his-asws daughters was also ‘Fatima’.
12- الْمَحَاسِنُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَقُولُ لَا تَأْكُلُوا مِنْ رَأْسِ الثَّرِيدِ فَإِنَّ الْبَرَكَةَ تَأْتِي مِنْ رَأْسِ الثَّرِيدِ.
(The book) ‘Al-Mahasin’ – From Ja’far Bin Muhammad, from Ibn Al Qadah,
‘From Abu Abdullah-asws, from his-asws father-asws: ‘Ali-asws had said: ‘Do not eat from the top of Al-Sareyd, for the Blessings come from the top of Al-Sareyd’’.[252]
13- الْمَكَارِمُ، قَالَ الصَّادِقُ ع عَلَيْكُمْ بِالثَّرِيدِ فَإِنِّي لَمْ أَجِدْ شَيْئاً أَوْفَقَ مِنْهُ.
(The book) ‘Al Mukarim’ –
‘Upon you all is with (eating) Al-Sareyd, for I-asws have not found anything more compatible than it’’.[253]
14- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص اللَّهُمَّ بَارِكْ لِأُمَّتِي فِي الثَّرْدِ وَ الثَّرِيدِ.
(The book) ‘Al-Da’waat’ of Al-Rawandy –
‘The Prophet-saww said: ‘O Allah-azwj! Bless for my-saww community in ‘Al-Sard’ and ‘Al-Sareyd’’.[254]
6 وَ قَالَ الصَّادِقُ ع الثَّرِيدُ طَعَامُ الْعَرَبِ.
And Al Sadiq-asws: ‘Al-Sareyd is food of the Arabs’’.[255]
وَ قَالَ ع أَطْفِئُوا نَائِرَةَ الضَّغَائِنِ بِاللَّحْمِ وَ الثَّرِيدِ.
And he-asws said: ‘Extinguish the fires of the grudges with the meat and Al-Sareyd’’.[256]
15- الدَّعَائِمُ، عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: الثَّرِيدُ طَعَامُ الْعَرَبِ وَ أَوَّلُ مَنْ ثَرَدَ الثَّرِيدَ إِبْرَاهِيمُ ع وَ أَوَّلُ مَنْ هَشَمَهُ مِنَ الْعَرَبِ هَاشِمٌ.
(The book) ‘Al-Da’aim’ –
‘From Rasool-Allah-saww having said: ‘Al-Sareyd is food of the Arabs, and the first one to break the Sareyd was Ibrahim-asws, and the first one from the Arabs to crush it was Hashim-as’’.[257]
وَ عَنْ جَعْفَرٍ ع قَالَ: الثَّرِيدُ بَرَكَةٌ وَ طَعَامُ الْوَاحِدِ يَكْفِي الِاثْنَيْنِ يَعْنِي صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ يَقُوتُهُمْ لَا عَلَى الشِّبَعِ وَ الِاتِّسَاعِ.
And from Ja’far-asws having said: ‘Al-Sareyd is a Blessing, and the one food suffices the two (eaters)’. He-asws, may the Salawat of Allah-azwj be upon him-asws, it is their daily subsistence, not upon the satiation abundance’’.[258]
16- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ: كَانَ أَحَبَّ الطَّعَامِ إِلَى رَسُولِ اللَّهِ النَّارْبَاجَةُ.
(The book) ‘Da’waat’ of Al-Rawandy who said,
‘The most beloved of the foods to Rasool-Allah-saww was ‘Al Narbaja’ (pomegranate broth)’’.[259]
17- الْمَحَاسِنُ، عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي أَيَّ شَيْءٍ تُطْعِمُ عِيَالَكَ فِي الشِّتَاءِ قُلْتُ اللَّحْمَ فَإِذَا لَمْ يَكُنِ اللَّحْمُ فَالسَّمْنَ وَ الزَّيْتَ
(The book) ‘Al-Mahasin’ – From Yahya Bin Ibrahim Bin Abu Al-Bilad, from his father, from Al-Waleed Bin Sabeeh,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘Which thing do you feed your dependants in the winter?’ I said, ‘The meat, and when there does not happen to be the meat, then the butter and the oil’.
قَالَ فَمَا مَنَعَكَ مِنْ هَذَا الْكَرْكُورِ فَإِنَّهُ أَصْوَنُ شَيْءٍ فِي الْجَسَدِ يَعْنِي الْمُثَلَّثَةَ
He-asws said: ‘So what prevents you from this ‘Al-Karkar’, for it is the most fortifying of things in the body’- meaning the trio.
قَالَ أَخْبَرَنِي بَعْضُ أَصْحَابِنَا يَصِفُ الْمُثَلَّثَةَ قَالَ يُؤْخَذُ قَفِيزُ أَرُزٍّ وَ قَفِيزُ حِمَّصٍ وَ قَفِيزُ حِنْطَةٍ أَوْ بَاقِلَّى أَوْ غَيْرِهِ مِنَ الْحُبُوبِ ثُمَّ تُرَضُّ جَمِيعاً وَ تُطْبَخُ.
He (the narrator) said, ‘One of our companions informed me with the description of the trio. He said, ‘He said, ‘A measure of rice is taken, and a measure of chick peas, and a measure of broad beans or what or some other grain, then it is all placed together and cooked’’.[260]
18 الْمَحَاسِنُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: الْأَلْوَانُ تَعْظُمُ عَلَيْهِنَّ الْبَطْنُ وَ تَحْدُرُ الْأَلْيَتَيْنِ.
(The book) ‘Al-Mahasin’ – From Al-Nowfaly, from Al-Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘The variety (of foods) enlarges the belly and drops the buttocks’’.[261]
بيان: الألوان كان المعنى أكل ألوان الطعام يخدّرن الأليتين أي يضعفن و يفترن و يمكن أن يكون كناية عن الكسل.
Explanation – The variety would be of the meaning, eating the variety of the foods drops the buttocks, i.e., weakens, and lags, and it is possible that it would be a metaphor about the laziness.
19- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أُعْطِينَا مِنْ هَذِهِ الْأَطْعِمَةِ أَوْ مِنْ هَذِهِ الْأَلْوَانِ مَا لَمْ يُعْطَ رَسُولُ اللَّهِ ص.
(The book) ‘Al-Mahasin’ – From Muhammad Bin Ali, from Yunus Bin Yaqoub, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘We-asws have been given from these meals, or from these varieties what Rasool-Allah-saww had not been given’’.[262]
20- وَ مِنْهُ، عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: أَرْسَلْنَا إِلَى أَبِي عَبْدِ اللَّهِ ع بِقُدَيْرَةٍ فِيهَا نَارْبَاجٌ فَأَكَلَ مِنْهَا ثُمَّ قَالَ احْبِسُوا بَقِيَّتَهَا عَلَيَّ
And from him, from Yunus Bin Yaqoub who said,
‘We sent to Abu Abdullah-asws a pot wherein was ‘Narbaja’ (pomegranate broth). He-asws ate from it. Then he-asws said: ‘Withhold (save) the remainder for me-asws’.
قَالَ فَأُتِيَ بِهَا مَرَّتَيْنِ أَوْ ثَلَاثاً ثُمَّ إِنَّ الْغُلَامَ صَبَّ فِيهَا مَاءً وَ أَتَاهُ بِهَا فَقَالَ وَيْحَكَ أَفْسَدْتَهَا عَلَيَ.
He (the narrator) said, ‘He was brought it twice or thrice. Then the servant poured water in it and came to him-asws with it. He-asws said: ‘Woe be unto you! You have spoil it upon me-asws!’’[263]
21- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدَانَ عَنْ يُوسُفَ بْنِ يَعْقُوبَ قَالَ: إِنَّ أَحَبَّ الطَّعَامِ كَانَ إِلَى رَسُولِ اللَّهِ ص النَّارْبَاجَةُ.
And from him, from his father, from Sa’dan, from Yusuf Bin Yaqoub who said,
‘The most beloved of the foods to Rasool-Allah-saww was ‘Al-Narbajah’ (pomegranate broth)’’.[264]
22- وَ مِنْهُ، عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ رَجُلٍ عَنْ أَبِي بَصِيرٍ قَالَ: كَانَ أَبُو عَبْدِ اللَّهِ ع يُعْجِبُهُ الزَّبِيبَةُ.
And from him, from his father, from Al Nazar, from a man, from Abu Baseer who said,
‘It was so that Abu Abdullah-asws, the raisins fascinated him-asws’’.[265]
23 الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ أَنَّهُ قَالَ: كَانَ رَسُولُ اللَّهِ ص يُعْجِبُهُ الْعَسَلُ وَ تُعْجِبُهُ الزَّبِيبَةُ.
(The book) ‘Al-Da’aim’ –
‘From Ja’far-asws Bin Muhammad-asws having said: ‘Rasool-Allah-saww, the honey fascinated him‑saww and the raisins fascinated him-saww’’.[266]
6 وَ عَنْهُ ع أَنَّهُ كَانَ يَشْتَهِي مِنَ الْأَلْوَانِ النَّارْبَاجَةَ وَ الزَّبِيبَةَ وَ كَانَ يَقُولُ أُعْطِينَا مِنْ هَذِهِ الْأَطْعِمَةِ وَ الْأَلْوَانِ مَا لَمْ يُعْطَهُ رَسُولُ اللَّهِ.
And from him-asws, he-asws used to desire from the varieties (of foods), the Nabarja (pomegranate broth) and the raisins, and he-asws had said: ‘We-asws have been given from these foods and the varieties what Rasool-Allah-saww had not been given’’.[267]
باب 17 الهريسة و المثلثة و أشباهها
CHAPTER 17 – AL-HAREYS (MASHED GRAINS AND MEAT), AND AL-MASALSA (RICE, CHICKPEAS AND BROAD BEANS), AND ITS LIKE
1- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى اللَّهِ الضَّعْفَ وَ قِلَّةَ الْجِمَاعِ فَأَمَرَهُ بِأَكْلِ الْهَرِيسَةِ.
(The book) ‘Al-Mahasin’ – From Muhammad Bin Isa Al Yaqteeny, from Ubeydullah Bin Abdullah Al Dihaqan, from Dorost Bin Abu Mansour, from Abdullah Sin Sinan,
‘From Abu Abdullah-asws having said: ‘A Prophet-as from the Prophets-as complained to Allah‑azwj of the weakness and lack of virility. He-azwj Commanded him-as with eating Al-Hareysa (broth of mashed grains and meat)’’.[268]
14 قَالَ وَ فِي حَدِيثٍ آخَرَ رُفِعَ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص شَكَا إِلَى رَبِّهِ وَجَعَ ظَهْرِهِ فَأَمَرَهُ بِأَكْلِ الْحَبِّ بِاللَّحْمِ يَعْنِي الْهَرِيسَةَ.
He said, ‘And in another Hadeeth raising it to Abu Abdullah-asws; ‘Rasool-Allah-saww complained to his-saww Lord-azwj of his-saww back pain. He-azwj Commanded him-saww with eating the grains with the meat, meaning Al-Hareysa’’.[269]
2- وَ مِنْهُ، بِهَذَا الْإِسْنَادِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَتَانِي جَبْرَئِيلُ فَأَمَرَنِي بِأَكْلِ الْهَرِيسَةِ لِيَشْتَدَّ ظَهْرِي وَ أَقْوَى بِهَا عَلَى عِبَادَةِ رَبِّي.
And from him, by this chain from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww and instructed me-saww with eating Al-Hareysa in order to strengthen my-saww back and I-saww can be stronger with it upon worshipping my-saww Lord-azwj’’.[270]
3- وَ مِنْهُ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ بِسْطَامَ بْنِ مُرَّةَ الْفَارِسِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ الْفَارِسِيِّ عَنْ مُحَمَّدِ بْنِ مَعْرُوفٍ عَنْ صَالِحِ بْنِ رَزِينٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع عَلَيْكُمْ بِالْهَرِيسَةِ فَإِنَّهَا تُنَشِّطُ لِلْعِبَادَةِ أَرْبَعِينَ يَوْماً وَ هِيَ الْمَائِدَةُ الَّتِي أُنْزِلَتْ عَلَى رَسُولِ اللَّهِ ص.
And from him, from Moalla Bin Muhammad Al Basry, from Bistam Bin Murrah Al Farsy, from Abdul Rahman Bin Yazeed Al Farsy, from Muhammad Bin Marouf, from salih Bin Razeyn,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws: ‘Upon you all is with (eating) Al-Hareysa, for it will activate you for the worship for forty days, and it is the meal which had descended unto Rasool-Allah-saww’’.[271]
4- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مَنْصُورٍ الصَّيْقَلِ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَهْدَى إِلَى رَسُولِهِ ص هَرِيسَةً مِنْ هَرَائِسِ الْجَنَّةِ غُرِسَتْ فِي رِيَاضِ الْجَنَّةِ وَ فَرَكَهَا الْحُورُ الْعِينُ فَأَكَلَهَا رَسُولُ اللَّهِ فَزَادَ فِي قُوَّتِهِ بُضْعَ أَرْبَعِينَ رَجُلًا وَ ذَلِكَ شَيْءٌ أَرَادَ اللَّهُ أَنْ يَسُرَّ بِهِ نَبِيَّهُ ص.
And from him, from his father, from Muhammad Bin Sinan, from Mansour Al Seyqal, from his father, from Abu Baseer,
‘Abu Abdullahasws has said: ‘Allahazwj Blessed and High Gifted to Rasool-Allahsaww, a Hareys from the Hareys’s of the Paradise, planted in the Gardens of the Paradise, and peeled by the Maiden Houries. Rasool-Allahsaww ate it, and it increased hissaww strength to (the strength of) some forty men, and that is something which Allahazwj Intended Hisazwj Prophetsaww to be cheered with’’.[272]
5- الْمَحَاسِنُ، عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنِ ابْنِ الْمُغِيرَةِ عَنْ إِبْرَاهِيمَ بْنِ مُعْرِضٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ عُمَرَ دَخَلَ عَلَى حَفْصَةَ فَقَالَ كَيْفَ رَسُولُ اللَّهِ فِيمَا فِيهِ الرِّجَالُ فَقَالَتْ مَا هُوَ إِلَّا رَجُلٌ مِنَ الرِّجَالِ فَأَنِفَ اللَّهُ لِنَبِيِّهِ فَأَنْزَلَ صَحْفَةً فِيهَا هَرِيسَةٌ مِنْ سُنْبُلِ الْجَنَّةِ فَأَكَلَهَا فَزَادَ فِي بُضْعِهِ بُضْعَ أَرْبَعِينَ رَجُلًا.
(The book) ‘Al-Mahasin’ – From Muawiya Bin Hukeym, from Ibn Al Mugheira, from Ibrahim Bin Mu’riz,
‘From Abu Ja’far-asws having said: ‘Umar entered to see Hafsa, so he said, ‘How is Rasool-Allahsaww with regards to what is with the men?’ She said, ‘Hesaww is not, but a man from the men’. Allahazwj Sent down to Hisazwj Prophetsaww a bowl in which was Hareys (mashed grains and meat) from ‘Hareysah’ of the Paradise. Hesaww ate it, and there was an increase in himsaww (strength) of some forty men’’.[273]
6- الْعُيُونُ، بِالْأَسَانِيدِ الثَّلَاثَةِ الْمُتَقَدِّمَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ضَعُفْتُ عَنِ الصَّلَاةِ وَ الْجِمَاعِ فَنَزَلَتْ عَلَيَّ قِدْرٌ مِنَ السَّمَاءِ فَأَكَلْتُ فَزَادَ فِي قُوَّتِي قُوَّةَ أَرْبَعِينَ رَجُلًا فِي الْبَطْشِ وَ الْجِمَاعِ وَ هُوَ الْهَرِيسَةُ.
(The book) ‘Al-Uyoun’ – By the three previous chains,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘I-saww became too weak from the Salat and the virility, so a pot (of Hareysa) descended unto me‑saww from the sky. I-saww ate and there was an increase in my-saww strength of forty men in the prowess and the virility, and it is (a pot of) Al-Hareysa’’.[274]
7- الْمَكَارِمُ، كَانَ رَسُولُ اللَّهِ ص يَأْكُلُ الْعَصِيدَةَ مِنَ الشَّعِيرِ بِإِهَالَةِ الشَّحْمِ وَ كَانَ ص يَأْكُلُ الْهَرِيسَةَ أَكْثَرَ مَا يَأْكُلُ وَ يَتَسَحَّرُ بِهَا وَ كَانَ جَبْرَئِيلُ قَدْ جَاءَ بِهَا مِنَ الْجَنَّةِ لِيَتَسَحَّرَ بِهَا.
(The book) ‘Al Mukarim’ –
‘Rasool-Allah-saww used to eat with some fat, and he-saww used to eat Al-Hareysa as frequently as he-saww could and was enchanted by it, and Jibraeel-as had come with it from the Paradise for him-saww to be enchanted by it’’.[275]
8- الْمَكَارِمُ، قَالَ النَّبِيُّ ص لَوْ أَغْنَى عَنِ الْمَوْتِ شَيْءٌ لَأَغْنَتِ الْمُثَلَّثَةُ قِيلَ يَا رَسُولَ اللَّهِ وَ مَا الْمُثَلَّثَةُ قَالَ الْحَسْوُ بِاللَّبَنِ.
(The book) ‘Al Mukarim’ –
‘The Prophet-saww said: ‘If there was anything which could avail from the death, the trio (broth of rice, chickpeas, and broad beans)’. It was said, ‘O Rasool-Allah-saww! What is the trio?’ He-saww said: ‘Broth (of rice, chickpeas, broad beans) with milk’’.[276]
باب 18 السمن و أنواعه
CHAPTER 18 – THE GHEE AND ITS TYPES
1 الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ الْمُطَّلِبِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نِعْمَ الْإِدَامُ السَّمْنُ.
(The book) ‘Al-Mahasin’ – From his father, from Al Muttalib Bin Ziyad,
‘From Abu Abdullah-asws having said: ‘Best of the sauces is the ghee’’.[277]
2 وَ مِنْهُ، عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي حَفْصٍ الْأَبَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: السَّمْنُ مَا دَخَلَ جَوْفاً مِثْلُهُ وَ إِنِّي لَأَكْرَهُهُ لِلشَّيْخِ.
And from him, from his father, from the one who mentioned it, from Abu Hafs Al Abbas,
‘From Abu Abdullah-asws having said: ‘The ghee, nothing the likes of it enters inside, and I-asws dislike it for the elderly’’.[278]
3- وَ مِنْهُ، عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَكَلَّمَهُ شَيْخٌ مِنْ أَهْلِ الْعِرَاقِ فَقَالَ لَهُ مَا لِي أَرَى كَلَامَكَ مُتَغَيِّراً قَالَ سَقَطَتْ مَقَادِيمُ فَمِي فَنَقَصَ كَلَامِي
And from him, from Al Washa, from Hammad Bin Usman who said,
‘I was in the presence of Abu Abdullah-asws and an old man from the people of Al-Iraq spoke it. He-asws said to him: ‘What is the matter I-asws your speech to have changed?’ He said, ‘The front (teeth) of my mouth has fallen, and it breaks my speech’.[279]
3- وَ مِنْهُ، عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَكَلَّمَهُ شَيْخٌ مِنْ أَهْلِ الْعِرَاقِ فَقَالَ لَهُ مَا لِي أَرَى كَلَامَكَ مُتَغَيِّراً قَالَ سَقَطَتْ مَقَادِيمُ فَمِي فَنَقَصَ كَلَامِي
And from him, from Al Washa, from Hammad Bin Usman who said,
‘I was in the presence of Abu Abdullah-asws, and an old man from the people of Al Iraq spoke to him-asws. He-asws said to him: ‘What is the matter I-asws see your speech to have changed?’ He said, ‘The front (teeth) of my mouth have fallen off, so my speech is deficient’.
ثُمَّ قَالَ لَهُ عَلَيْكَ بِالثَّرِيدِ فَإِنَّهُ صَالِحٌ وَ اجْتَنِبِ السَّمْنَ فَإِنَّهُ لَا يُلَائِمُ الشَّيْخَ.
Then he-asws said to him: ‘Upon you is with (eating) Al-Sareyd for it is healthy and shun the ghee (butter) for it does not suit the old man’’.[280]
4 وَ مِنْهُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ: سُمُونُ الْبَقَرِ شِفَاءٌ.
And from him, from Al-Nowfaly, from Al-Sakuny,
‘From Abu Abdullah-asws, from his-asws father-asws, from his-asws father-asws from his-asws forefathers-asws having said: ‘Ghee (butter) of the cow is a healing’’.[281]
5- وَ مِنْهُ، عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي حَفْصٍ الْأَبَّارِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: سَمْنُ الْبَقَرِ دَوَاءٌ.
And from him, from his father, from the one who mentioned it, from Abu Hafs Al Abbar,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Ghee (butter) of the cow is a cure’’.[282]
6 دَعَوَاتُ الرَّاوَنْدِيِّ، عَنِ الرَّيَّانِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَتَّخِذُ لَكَ حَلْوَاءَ قَالَ مَا اتَّخَذْتُمْ لِي مِنْهُ فَاجْعَلُوهُ بِسَمْنٍ وَ قَالَ نِعْمَ الْإِدَامُ السَّمْنُ وَ إِنِّي لَأَكْرَهُهُ لِلشَّيْخِ وَ قَالَ هُوَ فِي الصَّيْفِ خَيْرٌ مِنْهُ فِي الشِّتَاءِ.
(The book) ‘Da’waat’ of Al-Rawandy – from Al Rayyan who said,
‘I said to Abu Abdullah-asws, ‘I shall take some sweets for you-asws’. He-asws said: ‘Whatever you take from it for me-asws, make it to be with the ghee (butter)’. And he-asws said: ‘Best of the sauces is the ghee, and I-asws dislike it for the old man’. And he-asws said: ‘It is better during the summer than in the winter’’.[283]
7- الدَّعَائِمُ، عَنْ رَسُولِ اللَّهِ ص قَالَ: لَحْمُ الْبَقَرِ دَاءٌ وَ سَمْنُهَا شِفَاءٌ وَ لَبَنُهَا دَوَاءٌ وَ مَا دَخَلَ الْجَوْفَ مِثْلُ السَّمْنِ.
(The book) ‘Al-Da’aim’ –
‘From Rasool-Allah-saww having said: ‘The cow meat (beef) is an illness, and its ghee is a healing, and its milk is a cure, and nothing enters the inside like the ghee does’’.[284]
8- الْمَكَارِمُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَحْمُ الْبَقَرِ دَاءٌ وَ أَسْمَانُهَا شِفَاءٌ وَ أَلْبَانُهَا دَوَاءٌ.
(The book) ‘Al-Mukarim’ –
‘From Abu Abdullah-asws having said: ‘The cow meat (beef) is an illness, and its fats are a healing, and its milks are a cure’’.[285]
باب 19 الألبان و بدو خلقها و فوائدها و أنواعها و أحكامها
CHAPTER 19 – THE MILKS, AND THE BEGINNING OF THEIR CREATION, AND ITS BENEFITS, AND ITS TYPES, AND ITS RULINGS
الآيات
The Verses –
النحل وَ إِنَّ لَكُمْ فِي الْأَنْعامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَ دَمٍ لَبَناً خالِصاً سائِغاً لِلشَّارِبِينَ
(Surah) Al Nahl – And surely there is a lesson for you in the cattle. We Quench you from what is in their bellies – from what is between dung and blood – pure milk, palatable for the drinkers [16:66].
المؤمنون وَ إِنَّ لَكُمْ فِي الْأَنْعامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِها
(Surah) Al Mominoun: And there is a lesson for you in the cattle. We Quench you from what is in their bellies, and for you there are many benefits, and from these you are eating [23:21].
تفسير
(Forbidden) Interpretation (opinionated)
قال الرازي الفرث سرجين الكرش و روى الكلبي عن أبي صالح عن ابن عباس أنه قال إذا استقر العلف في الكرش صار أسفله فرثا و أعلاه دما و أوسطه لبنا فيجري الدم في العروق و اللبن في الضرع و يبقى الفرث كما هو فذاك هو قوله تعالى مِنْ بَيْنِ فَرْثٍ وَ دَمٍ لَبَناً خالِصاً لا يشوبه الدم و لا الفرث.
Al Razy said, ‘The dung [16:66] is manure of the stomach’. And it is reported by Al Kalby from Abu Salih, from Ibn Abbas having said, ‘When the fodder settles in the stomach it’s bottom becomes dung and its top, blood, and its middle, milk. The blood flows in the veins, and the milk in the udders, and the dung remain like what it was, and that is the Word of the Exalted: from what is between dung and blood – pure milk, [16:66] – neither tainted by the blood nor the dung’.
و لقائل أن يقول الدم و اللبن لا يتوالدان في الكرش البتة و الدليل عليه الحس فإن هذه الحيوان تذبح ذبحا متواليا و ما رأى أحد في كرشها لا دما و لا لبنا و لو كان تولد الدم و اللبن في الكرش لوجب أن يشاهد ذلك في بعض الأحوال و الشيء الذي دلت المشاهدة على فساده لم يجز المصير إليه.
And for a speaker to be saying that the blood and the milk are not produced in the stomach anyway, and the evidence upon it is the sense, for this animal gets slaughtered consecutively, and no one has seen in its stomach, neither blood nor milk, and if the blood and the milk had been produced in the stomach, it would oblige that it would be witnessed in one of the states, and the thing, the witnessing evidence’s upon its spoiling, it is not allowed to resort to it.
بل الحق أن الحيوان إذا تناول الغذاء وصل ذلك العلف إلى معدته و إلى كرشه إن كان من الأنعام و غيرها فإن طبخ و حصل الهضم الأول فيه فما كان منه صافيا انجذب إلى الكبد و ما كان كثيفا نزل إلى الأمعاء ثم ذلك الذي يحصل منه في الكبد ينطبخ فيها و يصير دما و ذلك هو الهضم
But the truth is that the animal, when it takes the feed, that fodder arrives to its stomach and to its intestine, if it was from the cattle and others, so the churning and the digestion results. Firstly, whatever was clean from it, it pulled towards the liver, and whatever what its refuse, descents to the intestines. Then that which results from it in the liver, is churned in it and becomes blood, and it is the digestion.
الثاني و يكون ذلك الدم مخلوطا بالصفراء و السوداء و زيادة المائية أما الصفراء فتذهب إلى المرارة و السوداء إلى الطحال و المائية إلى الكلية و منها إلى المثانة و أما ذلك الدم فإنه يدخل في الأوردة و هي العروق النابتة من الكبد و هناك يحصل الهضم
The second, that that blood becomes mingled with the yellows and the blacks, and the increased water. As for the yellow, it goes to the gall bladder, and the black goes to the spleen, and the water to the kidneys, and from it to the bladder. And as for that blood, it enters into the veins, and these are the veins which sprout from the liver, and over there the digestion results.
الثالث و بين الكبد و بين الضرع عروق كثيرة فينصب الدم في تلك العروق إلى الضرع و الضرع لحم غددي رخو أبيض فيقلب الله الدم عند انصبابه إلى ذلك اللحم الغددي الرخو الأبيض من صورة الدم إلى صورة اللبن فهذا هو القول الصحيح في كيفية تولد اللبن.
The third – And between the liver and the udder there are many veins. The blood pours into those veins to the udder, and the udder is soft white glandular meat. Allah-azwj Transforms the blood during its pouring to that soft white glandular meat from an image of the blood to an image of the milk. So this, it is the correct word regarding the method of the production of milk.
فإن قيل فهذه المعاني حاصلة في الحيوان الذكر فلم لم يحصل منه اللبن قلنا الحكمة الإلهية اقتضت تدبير كل شيء على الوجه اللائق به الموافق لمصلحته
If it is said, ‘So this meaning results is the male animal, but the milk does not result from it’, we would say, ‘The Divine Wisdom Necessitates the management of all things based upon the appropriate aspect compatible with it for its interest.
فمزاج الذكر من كل حيوان أن يكون حارا يابسا و مزاج الأنثى يجب أن يكون باردا رطبا و الحكمة فيه أن الولد إنما يكون في داخل بدن الأنثى فوجب أن تكون الأنثى مختصة بمزيد الرطوبات لوجهين.
The temperament of the male from every animal is that he would be hot, dry, and the temperament of the female obliges that she would be cold, wet, and the wisdom in it is that the child rather happens to be in the interior of the body of the female, so it obliges that it should be the female would be specialised with increased wetness, for two aspects.
الأول أن الولد إنما يتولد من الرطوبات فوجب أن يحصل في بدن الأنثى رطوبات كثيرة ليصير مادة لتولد الولد.
The first is that the child rather is produced from the wetness, so it obliges that in in the body of a female a lot of wetness should result in order to the substance to become producing the child.
و الثاني أن الولد إذا كبر وجب أن يكون بدن الأم قابلا للتمدد حتى يتسع لذلك الولد فإذا كانت الرطوبات غالبة على بدن الأم كانت بنيتها قابلا للتمدد و يتسع للولد
And the second is that the child, when it grows, the body of the mother should be able to expand until it is capacious for that child. So when the wetness was dominant upon the body of the mother, its construction would be abled for the expansion and be capacious for the child.
فثبت بما ذكرناه أنه تعالى خص بدن الأنثى من كل حيوان بمزيد الرطوبات بهذه الحكمة.
Thus, it is proven with what we have mention that the Exalted Specialised the body of the female from every animal with increased wetness due to this Wisdom.
ثم إن تلك الرطوبات التي كانت تصير مادة لازدياد بدن الجنين حين كان في رحم الأم فعند انفصال الجنين تنصب إلى الثدي و الضرع و تصير مادة لغذاء ذلك الطفل الصغير.
Then, that wetness which had become a substance to increase the body of the foetus when it was in the womb of the mother, so during the separation of the foetus, pours into the breast and the udder, and the substance becomes a feed of that small child.
إذا عرفت هذا فنقول ظهر أن السبب الذي لأجله يتولد اللبن من الدم في حق الأنثى غير حاصل في حق الذكر فظهر الفرق.
When you understand this, then we say, ‘It is apparent that the cause due to which the milk is produced from the blood in the right of the female does not result in the right of the male. The difference is apparent’.
و إذا عرفت هذا فنقول المفسرون قالوا المراد من قوله مِنْ بَيْنِ فَرْثٍ وَ دَمٍ هو أن هذه الثلاثة تتولد في موضع واحد فالفرث يكون في أسفل الكرش و الدم يكون في أعلاه و اللبن يكون في الوسط و قد دللنا على أن هذا القول على خلاف الحس و التجربة.
And when you understand this, we says, ‘The interpreters said, ‘The intent from His-azwj Words: from what is between dung and blood [16:66], it is that these three are produced in one place. The dung happens to be in the bottom of the stomach, and the blood happens to be in its top, and the milk happen to be in the middle’, and we have evidenced upon that this word is upon opposite of the sense and the experience.
و أما نحن فنقول المراد به من الآية هو أن اللبن إنما يتولد من بعض أجزاء الدم و الدم إنما يتولد من الأجزاء اللطيفة التي في الفرث و هو الأشياء المأكولة الحاصلة في الكرش فهذا اللبن متولد من الأجزاء التي كانت حاصلة فيما بين الفرث أولا ثم كانت حاصلة فيما بين الدم ثانيا
And as for us, we said, ‘The intent from the Verse, it is that the milk is rather produced from one of the parts of the blood, and the blood is rather produced from subtle parts which are in the dung, and it is the edible things which result in the stomach. So this milk is produced from the parts which resulted in what is between the dung first, then it resulted in what is between the blood secondly.
و صفاه الله تعالى عن تلك الأجزاء الكثيفة الغليظة و خلق فيها الصفات التي باعتبارها صارت لبنا يكون موافقا لبدن الطفل فهذا ما حصلناه في هذه المقام.
And Allah-azwj the Exalted has Described about those thick coarse parts and Created qualities in these which, by its reliance, become milk to be compatible for the body of the child. So this is what we have obtained in this place.
ثم اعلم أن حدوث اللبن في الثدي و اتصافه بالصفات التي باعتبارها يكون موافقا لتغذية الصبي مشتمل على حكمة عجيبة و أسرار بديعة يشهد صريح العقل بأنها لا تحصل إلا بتدبير الفاعل الحكيم المدبر الرحيم
Then know that the occurrence of the milk in the breast and its acquiring its qualities by the reliance of which it becomes compatible to feed the child is inclusive upon wonderous wisdom and wonderful secrets as witnessed by the clear intellect, which cannot result except by managed of a Wise Doer, the Wise, the Manager, the Merciful.
و بيانه من وجوه الأول أنه تعالى خلق في أسفل المعدة منفذا يخرج منه ثفل الغذاء فإذا تناول الإنسان غذاء أو شربة رقيقة انطبق ذلك المنفذ انطباقا كليا لا يخرج منه شيء من ذلك المأكول و المشروب إلى أن يكمل انهضامه في المعدة و ينجذب ما صفي منه إلى الكبد و يبقى الثفل هناك
And its explanation from its first aspect is that the Exalted Created in the lower stomach, an outlet from which the feed comes out. So when the human being takes the feed or the thin drink, that outlet layers with a total layering, nothing comes out from it from that food and drink, until its digestion in the stomach is perfected, and what is clear from it is pulled towards the liver, and the pomace remains over there.
فحينئذ ينفتح ذلك المنفذ و ينزل منه ذلك الثفل و هذا من العجائب التي لا يمكن حصولها إلا بتدبير الفاعل الحكيم لأنه متى كانت الحاجة إلى خروج ذلك الجسم عن المعدة انفتح و يحصل الانطباق تارة و الانفتاح أخرى بحسب الحاجة و بقدر المنفعة و هذا مما لا يتأتى إلا بتقدير الفاعل الحكيم.
Then that outlet will open and that dregs will come out of it, and this is one of the wonders that can only be achieved by the management of the Wise Doer, because when there is a need for that body to leave the stomach, it is opened and the occlusion occurs sometimes and the opening occurs at other times according to the need and to the extent of the benefit, and this is something that does not happen except with the discretion of the Wise Doer.
الثاني أنه تعالى أودع في الكبد قوة تجذب الأجزاء اللطيفة الحاصلة في ذلك المأكول و المشروب و لا تجذب الأجزاء الكثيفة و خلق في الأمعاء قوة تجذب تلك الأجزاء الكثيفة التي هي الثفل و لا تجذب الأجزاء اللطيفة البتة و لو كان الأمر بالعكس لاختلت مصلحة البدن و لفسد نظام هذا التركيب
The second is that the Exalted has Deposited a power in the liver to attract the subtle parts resultant in that food and drink, and does not attract the thick parts, and has Created a force in the intestine which pull those thick parts which it’s the refuse and does not attract the subtle parts. And if the matter was opposite, it would mess up the interest of the body and spoil the system of this arrangement.
الثالث أنه تعالى أودع في الكبد قوة هاضمة طابخة حتى إن تلك الأجزاء اللطيفة لتنطبخ في الكبد و تنقلب دما ثم إنه تعالى أودع في المرارة قوة جاذبة للصفراء و في الطحال قوة جاذبة للسوداء و في الكلية قوة جاذبة لزيادة المائية حتى يبقى الدم الصافي الموافق لتغذية البدن و تخصيص كل واحد من هذه الأعضاء بتلك القوة الحاصلة لا يمكن إلا بتدبير الحكيم العليم.
The third, He-azwj the Exalted has Deposited in the liver, a digestive force churning until those subtle parts and churned in the liver and are transformed into blood. Then He-azwj the Exalted Deposit in the gall bladder a force pulling the yellow, and in the spleen a force pulling the black, and in the kidney a force pulling the increased water until the pure blood remains compatible for feeding the body, and the specifying each one of these parts with these resultant forces cannot be possible except by a management of the Wise, the Knower.
الرابع أن في الوقت الذي يكون الجنين في رحم الأم ينصب من ذلك نصيب وافر إليه حتى يصير مادة لنمو أعضاء ذلك الولد و ازدياده
The fourth is that during the time which the foetus happens to be in the womb of the mother, a plentiful share from that portion pours to it until it becomes a substance for the growth of the body parts of that child, and its increase.
فإذا انفصل الجنين عن الرحم ينصب ذلك النصيب إلى جانب الثدي ليتولد منه اللبن الذي يكون غذاء له فإذا كبر لا ينصب ذلك النصيب لا إلى الرحم و لا إلى الثدي بل ينصب إلى جميع بدن المغتذي فانصباب ذلك الدم في كل وقت إلى عضو آخر انصبابا موافقا للمصلحة و الحكمة لا يتأتى إلا بتدبير الفاعل المختار الحكيم.
When the foetus separates from the womb, a share from that portion pours to a side of the breast for the milk to be produced from it, which happens to be a feed for it. When it is older, that share does not pour, neither to the womb nor to the breast, but it pours to entirety of the body as a feed. The pouting of that blood during all times to other parts with a pouring is compatible for the interests, and (this) Wisdom cannot come except by management of the Choosing Doer, the Wise.
الخامس أن عند تولد اللبن في الضرع أحدث تعالى في حلمة الثدي ثقبا صغيرة و مساما ضيقة و جعلها بحيث إذا اتصل المصّ و الحلب بتلك الحلمة انفصل اللبن عنها في تلك المسام الضيقة و لما كانت تلك المسام ضيقة جدا فحينئذ لا يخرج منها إلا ما كان في غاية الصفاء و اللطافة
The fifth is that during the production of the milk in the udder, the exalted Creates in the nipple of the breast, a small hole and narrow pores, and Makes it so whereby when the sucking and the milks connect with that nipple, the milk separates from it into those narrow pores, and since those pores are very narrow, at that time nothing would come out from it except what would be at the peak of clearness and subtleness.
و أما الأجزاء الكثيفة فإنها لا يمكنها الخروج من تلك المنافذ الضيقة فيبقى في الداخل فما الحكمة في إحداث تلك الثقب الصغيرة و المنافذ الضيقة في رأس حلمة الثدي إلا أن تكون كالمصفاة فكل ما كان لطيفا خرج و كل ما كان كثيفا احتبس في الداخل و لم يخرج فبهذا الطريق يصير ذلك اللبن خالصا موافقا لبدن الصبي سائِغاً لِلشَّارِبِينَ
And as for the thick parts, it is not possible for these to come out from that narrow outlet, so it remains in the inside. So what is the wisdom in the occurrence of that small hole and the narrow outlets in the top of the nipple of the breast except that it would be like the filter? So all what was thin comes out, and all what would be thick is withheld in the inside and does not come out. In this way, that milk becomes pure, compatible to the body of the child, palatable for the drinkers [16:66].
السادس أنه تعالى ألهم ذلك الصبي إلى المص فإن الأم كلما ألقمت حلمة الثدي في فم الصبي فذلك الصبي في الحال يأخذ في المص و لو لا أن الفاعل المختار الرحيم ألهم ذلك الطفل الصغير ذلك العمل المخصوص لم يحصل بتخليق ذلك اللبن في ذلك الثدي فائدة.
The sixth is that He-azwj the Exalted Inspires that child to suck, for every time the mother places the nipple of the breast in the mouth of the child, so that child immediately takes to sucking, and had it not been for the Choosing Doer, the Merciful Inspiring that small child of doing that specific deed, no benefit would have resulted with the creation of that milk in that breast.
السابع أنا بينا أنه تعالى إنما خلق اللبن من فضلة الدم و إنما خلق الدم من الغذاء الذي تناوله الحيوان و الشاة لما تناولت العشب و الماء فالله تعالى خلق الدم من لطيف تلك الأجزاء ثم خلق اللبن من بعض أجزاء ذلك الدم
The seventh is that I have explained that rather the milk is created from the remnants of the blood, and rather the creation of the blood is from the feed which the animal takes, and the sheep, when the fodder and the water is taken. Allah-azwj the Exalted Creates the blood from the subtle ones of those parts, then Creates the milk from some of the parts of that blood.
ثم إن اللبن حصلت فيه أجزاء ثلاثة على طبائع متضادة فما فيه من الدهن يكون حارا رطبا و ما فيه من المائية يكون باردا رطبا و ما فيه من الجبنية يكون باردا يابسا و هذه الطبائع ما كانت حاصلة في العشب الذي تناوله الشاة.
Then the blood, three parts result in it based upon contradictory natures. Whatever was in it from the oil, would be hot, wet, and whatever was in it from the waters, would be cool, wet, and whatever was in it from the cheesy, would be cold, dry – and these natures were not obtained in the fodder which the sheep had taken.
فظهر بهذين أن هذه الأجسام لا تزال تنقلب من صفة إلى صفة من حالة إلى حالة مع أنه لا يناسب بعضها بعضا و لا يشاكل بعضها بعضا و عند ذلك يظهر أن هذه الأحوال إنما تحدث بتدبير فاعل حكيم رحيم يدبر أحوال هذا العالم على وفق مصالح العباد
So it is apparent with these two that these bodies do not cease to transfer from a quality to a quality, from a state to a state, along with a part not being appropriate with a part, not resembling with each other, and during that it is apparent that this situations, have rather occurred by management of a Wise Doer, Merciful, Managing the situations of this world based upon compatible interest of the servants.
فسبحان من شهد جميع ذرات العالم الأعلى و الأسفل بكمال قدرته و نهاية حكمته و رحمته لَهُ الْخَلْقُ وَ الْأَمْرُ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ
Glorious is the One-azwj Who Witnesses entirety of the particles of the world, the upper and the lower, with the Perfection of His-azwj Ability, and peak of His-azwj Wisdom and His-azwj Mercy. for Him is the Creation and the Command. Blessed is Allah, Lord of the worlds [7:54].
أما قوله سائِغاً لِلشَّارِبِينَ فمعناه جاريا في حلوقهم لذيذا هنيئا يقال ساغ الشراب في الحلق و أساغه صاحبه و منه قوله وَ لا يَكادُ يُسِيغُهُ
As for His-azwj Words: palatable for the drinkers [16:66], its meaning is, it flows in their throats, pleasurable, palatable. It is said, ‘The drink is palatable in the throat’, and it’s palatability is its companion. And from it are His-azwj Words: and would hardly be able to swallow it [14:17].
و قال أهل التحقيق اعتبار حدوث اللبن كما يدل على وجود الصانع المختار فكذلك يدل على إمكان الحشر و النشر و ذلك لأن هذا العشب الذي يأكله الحيوان إنما يتولد من الماء و الأرض
And the people of research said, ‘A lesson from the occurrence of the milk just as it evidence’s upon existence of the Maker, the Chooser, like that it evidence’s upon the possibility of the resurrection and the Publicising (of the deeds), and that is because this fodder which the animal eats, is rather produced from the water and the soil.
فخالق العالم دبر تدبيرا آخر انقلب ذلك الدم لبنا ثم دبر تدبيرا آخر حدث من ذلك اللبن الدهن و الجبن فهذا الاستقراء يدل على أنه تعالى قادر على أن يقلب هذه الأجسام من صفة إلى صفة و من حالة إلى حالة
The Creator of the world Manages another management, Transforming that blood into milk. Then He-azwj Manages another occurrence from that milk, the oil, and the cheese (cheesy stuff). So this settlement evidence’s upon that the Exalted is Able upon Transforming these bodies from a description to a description, and from a state to a state.
فإذا كان كذلك لم يمنع أيضا أن يكون قادرا على أن يقلب أجزاء أبدان الأموات إلى صفة الحياة و العقل كما كانت قبل ذلك فهذا الاعتبار يدل من هذا الوجه على أن البعث و القيامة أمر ممكن غير ممتنع.
So when it was like that, it does not prevent as well that He-azwj would be Able upon Transforming parts of the bodies of the dead to a description of the life and the intellect just as they would have been before that. This assessment indicated from this aspect upon that the Resurrection and the Qiyamah is a possible matter, not impossible.
و قال البيضاوي وَ إِنَّ لَكُمْ فِي الْأَنْعامِ لَعِبْرَةً دلالة يعبر بها من الجهل إلى العلم نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ استئناف لبيان العبرة
Al-Bayzawi said, ‘And there is a lesson for you in the cattle. – an evidence on takes lesson with, from the ignorance to the knowledge – We Quench you from what is in their bellies, [23:21] – resumption of explanation of the lesson.
ثم ذكر مختصرا مما ذكره الرازي ثم قال خالِصاً صافيا لا يستصحبه لون الدم و لا رائحة الفرث أو مصفى عما يصحبه من الأجزاء الكثيفة بتضييق مخرجه سائِغاً لِلشَّارِبِينَ سهل المرور في حلقهم.
Then he mentioned briefly from what Al Razy had mentioned, then said, ‘pure milk, – clear, not accompanied by the colour of blood, nor smell of the dung, or clean from what the thick parts to have accompanied it due to the narrowness of its outlet – palatable for the drinkers [16:66] – ease of passing in their throats.
و قال الطبرسي ره روى الكلبي عن ابن عباس قال إذا استقر العلف في الكرش صار أسفله فرثا و أعلاه دما و أوسطه لبنا فيجري الدم في العروق و اللبن في الضرع و يبقى الفرث كما هو فذلك قوله مِنْ بَيْنِ فَرْثٍ وَ دَمٍ لَبَناً خالِصاً لا يشوبه الدم و لا الفرث و الكبد مسلطة على هذه الأصناف فتقسمها على الوجه الذي اقتضاه التدبير الإلهي.
And Al-Tabarsy said, ‘It is reported by Al-Kalby, from Ibn Abbas who said, ‘When the fodder settles in the stomach, its lower part becomes dung, and its top part, blood, and its middle, milk. The blood flowed in the veins, and the milk in the udder, and the dung remain as it was. That is His-azwj Word: from what is between dung and blood – pure milk, [16:66]. It neither resembles the blood nor the dung, and liver prevails upon these types and divides these based upon the aspect which the Divine Management requires.
1 الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع حَسْوُ اللَّبَنِ شِفَاءٌ مِنْ كُلِّ دَاءٍ إِلَّا الْمَوْتَ.
(The book) ‘Al-Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Al Yaqteeny, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Abu Baseer, and Muhammad Bin Muslim,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws having said: ‘The milk soup is a healing from every illness except the death’’.[286]
وَ قَالَ ع لُحُومُ الْبَقَرِ دَاءٌ وَ أَلْبَانُهَا دَوَاءٌ وَ أَسْمَانُهَا شِفَاءٌ.
And he-asws said: ‘Meats of the cow are an illness, and its milks are a cure (medicine), and its fats are a healing’’.[287]
2- طِبُّ الْأَئِمَّةِ، عَنْ إِبْرَاهِيمَ بْنِ رِيَاحٍ عَنْ فَضَالَةَ عَنِ الْعَلَاءِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ أَلْبَانِ الْأُتُنِ لِلدَّوَاءِ يَشْرَبُهَا الرَّجُلُ قَالَ لَا بَأْسَ بِهِ.
(The book) ‘Tibb Al-Aimma-asws’ – From Ibrahim Bin Riyah, from Fazalat, from Al A’ala, from Abdullah Bin Abu Yafour who said,
‘I asked Abu Abdullah-asws about the donkey milk for the medication, the man drinks it. He-asws said: ‘There is no problem with it’’.[288]
3 الطب، طب الأئمة عليهم السلام عَنِ الْجَارُودِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ كَامِلٍ قَالَ سَمِعْتُ مُوسَى بْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ يَقُولُ سَمِعْتُ أَشْيَاخَنَا يَقُولُونَ أَلْبَانُ اللِّقَاحِ شِفَاءٌ مِنْ كُلِّ دَاءٍ وَ عَاهَةٍ فِي الْجَسَدِ.
(The book) ‘Tibb Al-Aimma-asws’, may the greetings be upon them-asws, from Al Jaroud Bin Muhammad, from Muhammad Bin Isa, from Kamil who said, ‘I heard Musa Bin Abdullah Bin Al-Hassan saying,
‘I heard our elders saying, ‘The early milk of camel is a healing from every illness and ailment in the body’’.[289]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ مِثْلَ ذَلِكَ إِلَّا أَنَّهُ زَادَ فِيهِ وَ هُوَ يُنَقِّي الْبَدَنَ وَ يُخْرِجُ دَرَنَهُ وَ يَغْسِلُهُ غَسْلًا.
And from Abu Abdullah-asws having said similar to that except that there is an increase in it: ‘And it purifies the body and expels its dirt and washes it with a washing’’.[290]
4- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَأُتِينَا بِسُكُرُّجَاتٍ فَأَشَارَ بِيَدِهِ نَحْوَ وَاحِدَةٍ مِنْهُنَّ وَ قَالَ هَذَا شِيرَازُ الْأُتُنِ لِعَلِيلٍ عِنْدَنَا فَمَنْ شَاءَ فَلْيَأْكُلْ وَ مَنْ شَاءَ فَلْيَدَعْ.
(The book) ‘Al-Mahasin’ – From his father, from Khalaf Bin Hammad, from Yahya Bin Abdullah who said,
‘We were in the presence of Abu Abdullah-asws and we were brought platters. He-asws indicated with his-asws towards one of them and said: ‘This is yoghurt of donkey milk for a sick one with us. The one who so desires, let him eat, and one who so desires, let him leave it’’.[291]
5- الْمَكَارِمُ، عَنْ أَبِي عَبْدِ اللَّهِ ع وَ ذَكَرَ لَحْمَ الْبَقَرِ قَالَ أَلْبَانُهَا دَوَاءٌ وَ شُحُومُهَا شِفَاءٌ وَ لُحُومُهَا دَاءٌ.
(The book) ‘Al Mukarim’ –
‘From Abu Abdullah-asws, and the cow meat (beef) was mentioned. He-asws said: ‘Its milks are a cure (medicine), and its fats are a healing, and its meats are an illness’’.[292]
6 الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ حَدِيدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ التَّلْبِينَ يَجْلُو الْقَلْبَ الْحَزِينَ كَمَا يَجْلُو الْأَصَابِعُ الْعَرَقَ مِنَ الْجَبِينِ.
(The book) ‘Al-Mahasin’ – From Ali Bin Hadeed, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘The milk soup clears the aggrieved heart just as the fingers clear the sweat from the forehead’’.[293]
7 وَ مِنْهُ، عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَوْ أَغْنَى عَنِ الْمَوْتِ شَيْءٌ لَأَغْنَتِ التَّلْبِينَةُ قِيلَ يَا رَسُولَ اللَّهِ وَ مَا التَّلْبِينَةُ قَالَ الْحَسْوُ بِاللَّبَنِ.
And from him, from his father raising it,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘If anything could have availed from the death, ‘Al Talbeyna’ would have availed’. It was said, ‘O Rasool-Allah-saww! And what is ‘Al-Talbeyna’?’ He-asws said: ‘The soup with the milk’’.[294]
8- طِبُّ الْأَئِمَّةِ، عَنْ مُحَمَّدِ بْنِ مُوسَى السَّرِيعِيِّ عَنِ ابْنِ مَحْبُوبٍ وَ هَارُونَ بْنِ أَبِي الْجَهْمِ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: شَكَا نُوحٌ إِلَى رَبِّهِ عَزَّ وَ جَلَّ ضَعْفَ بَدَنِهِ فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ أَنِ اطْبُخِ اللبن [اللَّحْمَ بِاللَّبَنِ] فَكُلْهَا فَإِنِّي جَعَلْتُ الْقُوَّةَ وَ الْبَرَكَةَ فِيهِمَا.
(The book) ‘Tibb Al-Aimma-asws’ – From Muhammad Bin Musa Al Sarie, from Ibn Mahboub and Haroun Bin Abu Al Jahm, from Al-Sakuny,
‘From Abu Abdullah-asws, from his-asws father-asws: ‘Rasool-Allah-saww said: ‘Noah-as complained to his-as Lord-azwj Mighty and Majestic of the weakness in his-as body. Allah-azwj the Exalted Revealed to him-as: “Cook the milk (the meat with the milk) and eat it, for I-azwj have Made the strength and the Blessings to be in these two!”’[295]
9- الْمَكَارِمُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ فِي مَرَقِ لَحْمِ الْبَقَرِ يَذْهَبُ بِالْبَيَاضِ.
(The book) ‘Al Mukarim’ –
‘From Abu Abdullah-asws having said regarding the beef broth: ‘It does away with the whiteness (vitiligo)’’.[296]
وَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ بَنِي إِسْرَائِيلَ شَكَوْا إِلَى مُوسَى ع مَا يَلْقَوْنَ مِنَ الْبَرَصِ فَشَكَا ذَلِكَ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَأَوْحَى اللَّهُ إِلَيْهِ مُرْهُمْ فَلْيَأْكُلُوا لَحْمَ الْبَقَرِ بِالسِّلْقِ.
And from Abu Ja’far-asws having said: ‘The children of Israel complained to Musa-asws of what they were facing of the vitiligo. He-as took that complaint to Allah-azwj Mighty and Majestic. Allah-azwj Revealed to him-as: “Instruct them to be eating the cow meat (beef) with the chard!”’[297]
10 الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: أَكَلْنَا مَعَ أَبِي عَبْدِ اللَّهِ ع فَأَتَانَا بِلَحْمِ جَزُورٍ وَ ظَنَنْتُ أَنَّهُ مِنْ بَدَنَتِهِ فَأَكَلْنَا ثُمَّ أُتِينَا بعص [بِعُسٍ] مِنْ لَبَنٍ فَشَرِبَ مِنْهُ ثُمَّ قَالَ لِي اشْرَبْ يَا أَبَا مُحَمَّدٍ فَذُقْتُهُ فَقُلْتُ أَيْشٍ جُعِلْتُ فِدَاكَ قَالَ إِنَّهَا الْفِطْرَةُ ثُمَّ أَتَانَا بِتَمْرَةٍ فَأَكَلْنَا.
(The book) ‘Al-Mahasin’ – From Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Muhammad Bin Abu Hamza, from Abu Baseer who said,
‘We ate with Abu Abdullah-asws and we were brought the camel meat, and I thought it was from his-asws sacrificial animal. We ate. Then we were brought with a pitcher of milk. He-asws drank from it, then said to me: ‘Drink, O Abu Muhammad!’ I tasted it. I said, ‘May I be sacrificed for you-asws! Which thing is it?’ He-asws said: ‘It is the ‘Fitra (nature)’’. Then we were brought the dates, and we ate’’.[298]
و أقول رَوَى مُسْلِمٌ فِي صَحِيحِهِ أَنَّ النَّبِيَّ ص أُتِيَ لَيْلَةَ أُسْرِيَ بِهِ بِإِيلِيَا بِقَدَحَيْنِ مِنْ خَمْرٍ وَ لَبَنٍ فَنَظَرَ إِلَيْهِمَا فَأَخَذَ اللَّبَنَ فَقَالَ لَهُ جَبْرَئِيلُ ع الْحَمْدُ لِلَّهِ الَّذِي هَدَاكَ لِلْفِطْرَةِ لَوْ أَخَذْتَ الْخَمْرَ غَوَتْ أُمَّتُكَ.
Note – And I (Majlisi) am saying, ‘Muslim has reported in his ‘Saheeh’ that the Prophet-saww, on the night of the Ascension, was brought two cups, wine, and milk at Eilat (Bayt Al Maqdis). He-saww looked at them and took the milk. Jibraeel-as said to him-saww: ‘The Praise is for Allah-azwj Who Guided you-saww to ‘Al Fitra’ (nature)! Had you-saww taken the wine, your-saww community would have deviated’’.
11- الْعُيُونُ، بِالْأَسَانِيدِ الثَّلَاثَةِ الْمُتَقَدِّمَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع كَانَ النَّبِيُّ ص إِذَا أَكَلَ طَعَاماً يَقُولُ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ ارْزُقْنَا خَيْراً مِنْهُ وَ إِذَا أَكَلَ لَبَناً أَوْ شَرِبَهُ يَقُولُ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ ارْزُقْنَا مِنْهُ.
(The book) ‘Al-Uyoun’ – By the three previous chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Al Husayn Bin Ali-asws said: ‘The Prophet-saww, when he-saww ate food, said: ‘O Allah-azwj! Bless for us in it and Grace us better than it’; and when he-saww ate the milk (product) or drank it, said: ‘O Allah-azwj! Bless for us in it and Grace us from it’’.[299]
12- قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ طَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قِيلَ يَا رَسُولَ اللَّهِ أَ نَتَدَاوَى فَقَالَ نَعَمْ فَتَدَاوَوْا فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يُنْزِلْ دَاءً إِلَّا وَ قَدْ أَنْزَلَ لَهُ دَوَاءً عَلَيْكُمْ بِأَلْبَانِ الْبَقَرِ فَإِنَّهَا تَرِدُ مِنَ الشَّجَرِ.
(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 Jabir Bin Abdullah who said, ‘It was said, ‘O Rasool-Allah-saww! Should we take medication?’ He-saww said: ‘Yes, do take medication, for Allah-azwj Blessed and Exalted did not Send down any illness except and He-azwj had already Sent down a cure for it. Upon you all is with consuming the cow milk for it comes from the tree (plants which the cows eat)’’.[300]
13 قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ أَلْبَانِ الْأُتُنِ تُشْرَبُ لِلدَّوَاءِ أَوْ تُجْعَلُ فِي الدَّوَاءِ قَالَ لَا بَأْسَ.
(The book) ‘Qurb Al Asnad’ – From Abdullah Bin Al-Hassan,
‘From Ali son of Ja’far-asws, from his brother (Musa-asws), said, ‘I asked him-asws about the donkey milk for the medicating, or to make it to be in the medicine. He-asws said: ‘No problem’’.[301]
14- الْمَحَاسِنُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ: كَانَ النَّبِيُّ ص يُحِبُّ مِنَ الشَّرَابِ اللَّبَنَ.
(The book) ‘Al-Mahasin’ – From Al-Nowfaly, from Al-Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww, from the drinks, loved the milk’’.[302]
15- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمْ يَكُنْ رَسُولُ اللَّهِ ص يَأْكُلُ طَعَاماً وَ لَا يَشْرَبُ شَرَاباً إِلَّا قَالَ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ أَبْدِلْنَا بِهِ خَيْراً مِنْهُ إِلَّا اللَّبَنَ فَإِنَّهُ كَانَ يَقُولُ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ زِدْنَا مِنْهُ.
And from him, from Ali Bin Al Hakam, from Al Rabie Bin Muhammad Al Musly, from Abdullah Bin Suleyman,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww did not happen to eat any food nor drink any drink except he-saww said: ‘O Allah-azwj! Bless for us in it and Replace for us with better than it’, except the milk, for he-saww was saying: ‘O Allah-azwj! Bless for us in it and Increase it for us from it’’.[303]
16 وَ مِنْهُ، عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي الْحَسَنِ ع قَالَ: كَانَ النَّبِيُّ ص إِذَا شَرِبَ اللَّبَنَ قَالَ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ زِدْنَا مِنْهُ.
And from him, from his father, from Abdullah Bin Al Mugheira,
‘From Abu Al-Hassan-asws having said: ‘It was so that whenever the Prophet-saww drank the milk, said: ‘O Allah-azwj! Bless for us in it and Increase for us from it’’.[304]
17- الطب، طب الأئمة عليهم السلام عَنْ إِبْرَاهِيمَ بْنِ حِزَامٍ الْحَرِيرِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ عَنْ عَبْدِ الرَّحِيمِ بْنِ عَبْدِ الْمَجِيدِ الْقَصِيرِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع قَالَ: مَنْ أَصَابَهُ ضَعْفٌ فِي قَلْبِهِ أَوْ بَدَنِهِ فَلْيَأْكُلْ لَحْمَ الضَّأْنِ بِاللَّبَنِ فَإِنَّهُ يَخْرُجُ مِنْ أَوْصَالِهِ كُلُّ دَاءٍ وَ غَائِلَةٍ وَ يَقْوَى جِسْمُهُ وَ يَشُدُّ مَتْنُهُ.
(The book) ‘Tibb Al-Aimma-asws’, may the greetings be upon them-asws – from Ibrahim Bin Hizam Al Hareyri, from Muhammad Bin Abu Nasr, from Sa’alba, from Abdul Raheem Bin Abdul Majeed Al Qaseyr,
‘From Ja’far Bin Muhammad Al Sadiq-asws having said: ‘One who is afflicted with weakness in his heart or his body, let him eat meat of the lamb (mutton) with the milk, for it would expel every ailment and disease from his joints and his body would be strengthened, and intensify his physique’’.[305]
18- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي الْحَسَنِ ع قَالَ: كَانَ النَّبِيُّ ص إِذَا شَرِبَ اللَّبَنَ قَالَ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ زِدْنَا مِنْهُ.
(The book) ‘Al-Mahasin’ – from his father, from Abdullah Bin Al Mugheira,
‘From Abu Al-Hassan-asws having said: ‘It was so that whenever the Prophet-saww drank the milk, said: ‘O Allah-azwj! Bless for us in it and Increase for us from it’’.[306]
19 وَ مِنْهُ، عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اللَّبَنُ مِنْ طَعَامِ الْمُرْسَلِينَ.
And from him, from his father, from Usman Bin Isa, from Khalid Bin Najeeh,
‘From Abu Abdullah-asws having said: ‘The milk is from the foods of the Messengers-as’’.[307]
20- وَ مِنْهُ، عَنْ أَبِيهِ وَ ابْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ع أَنَّ عَلِيّاً ع كَانَ يَسْتَحِبُّ أَنْ يُفْطِرَ عَلَى اللَّبَنِ.
And from him, from his father, and Ibn Bazie, from Muhammad Bin Yahya Al Khazaz, from Giyas Bin Ibrahim,
‘From Ja’far-asws, from his-asws forefathers-asws: ‘Ali-asws used to recommend to break the fast upon the milk’’.[308]
21 وَ مِنْهُ، عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أُخْتِ الْأَوْزَاعِيِّ عَنْ مَسْعَدَةَ بْنِ الْيَسَعِ الْبَاهِلِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: كَانَ عَلِيٌّ ع يُعْجِبُهُ أَنْ يُفْطِرَ عَلَى اللَّبَنِ.
And from him, from one of his companions, from son of a sister of Al Awzaie, from Mas’ada Bin Al Yas’a Al Bahily,
‘From Ja’far-asws, from his-asws father-asws having said: ‘It was so that Ali-asws used to love breaking fast upon the milk’’.[309]
22- وَ مِنْهُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَيْسَ أَحَدٌ يَغَصُّ بِشُرْبِ اللَّبَنِ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ- لَبَناً خالِصاً سائِغاً لِلشَّارِبِينَ.
And from him, from Al Nowfali, from Al Sakuni,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There isn’t anyone who would be choking by drinking the milk because Allah-azwj Blessed and Exalted is Saying: pure milk, palatable for the drinkers [16:66]’’.[310]
23- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبِي الْحَسَنِ الْأَصْفَهَانِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ رَجُلٌ وَ أَنَا أَسْمَعُ جُعِلْتُ فِدَاكَ إِنِّي أَجِدُ الضَّعْفَ فِي بَدَنِي فَقَالَ عَلَيْكَ بِاللَّبَنِ فَإِنَّهُ يُنْبِتُ اللَّحْمَ وَ يَشُدُّ الْعَظْمَ.
(The book) ‘Al-Mahasin’ – from his father, from Al Qasim Bin Muhammad, from Abu Al-Hassan Al Asfahani who said,
‘I was in the presence of Abu Abdullah-asws. A man said to him-asws and I was listening, ‘May I be sacrificed for you-asws! I feel the weakness in my body’. He-asws said: ‘Upon you is with (drinking) the milk, for it builds the meat and intensifies the bones’’.[311]
24 وَ مِنْهُ، عَنْ نُوحِ بْنِ شُعَيْبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي الْحَسَنِ ع قَالَ: مَنْ تَغَيَّرَ عَلَيْهِ مَاءُ الظَّهْرِ يَنْفَعُ لَهُ اللَّبَنُ الْحَلِيبُ وَ الْعَسَلُ.
And from him, from Nuh Bin Shueyb, from the one who mentioned it,
‘From Abu Al-Hassan-asws having said: ‘One upon whom the water of the back changes, it would be beneficial for him, the yoghurt milk, and the honey’’.[312]
25- وَ مِنْهُ، عَنِ ابْنِ أَبِي هَمَّامٍ عَنْ كَامِلِ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْجُعْفِيِّ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اللَّبَنُ الْحَلِيبُ لِمَنْ تَغَيَّرَ عَلَيْهِ مَاءُ الظَّهْرِ.
And from him, from Ibn Abu Hammam, from Kamil Bin Muhammad Bin Ibrahim Al Jufy, from his father who said,
‘The yoghurt milk is for the one upon whom the water of the back changes’’.[313]
بيان: في القاموس الحليب اللبن المحلوب أو الحليب ما لم يتغير طعمه انتهى و تغير ماء الظهر كناية عن عدم انعقاد الولد منه.
Explanation – In the lexicon, ‘Al Haleeb’ is the sweetened milk, or ‘Al Haleeb’ is what its taste does not change’ – end. And ‘changing of the water of the back’ is a metaphor about the impossibility of the child being produced from it.
26- الْمَحَاسِنُ، عَنِ السَّيَّارِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي عَبْدِ اللَّهِ الْفَارِسِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لَهُ رَجُلٌ إِنِّي أَكَلْتُ لَبَناً فَضَرَّنِي
(The book) ‘Al-Mahasin’ – From Al Sayyari, from Ubeydullah Bin Abu Abdullah Al Farsy, from the one who mentioned it,
‘From Abu Abdullah-asws, he (the narrator) said, ‘A man said to him-asws, ‘I ate (drank) the milk, and it harmed me’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَا وَ اللَّهِ مَا ضَرَّ شَيْئاً قَطُّ وَ لَكِنَّكَ أَكَلْتَهُ مَعَ غَيْرِهِ فَضَرَّكَ الَّذِي أَكَلْتَهُ مَعَهُ فَظَنَنْتَ أَنَّ ذَلِكَ مِنَ اللَّبَنِ.
Abu Abdullah-asws said: ‘No, by Allah-azwj, it does not harm at all, but you (must have) eaten something else with it, so it harmed you, that which you had eaten with it, and you thought that (harm) was from the milk’’.[314]
27- وَ مِنْهُ، عَنْ أَبِي عَلِيٍّ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ عَبْدٍ صَالِحٍ ع قَالَ: مَنْ أَكَلَ اللَّبَنَ فَقَالَ اللَّهُمَّ إِنِّي آكُلُهُ عَلَى شَهْوَةِ رَسُولِ اللَّهِ ص إِيَّاهُ لَمْ يَضُرَّهُ.
And from him, from Abu Ali Ahmad Bin Is’haq,
‘From Abd Salih-asws (7th Imam-asws) having said: ‘One who eats (drinks) the milk, and he says, ‘O Allah-azwj! I have consumed it based upon a desire of Rasool-Allah-saww for it’, it would not harm him’’.[315]
28 وَ مِنْهُ، عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُوسَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ قَالَ سَمِعْتُ أَشْيَاخَنَا يَقُولُونَ إِنَّ أَلْبَانَ اللِّقَاحِ شِفَاءٌ مِنْ كُلِّ دَاءٍ وَ عَاهَةٍ.
And from him, from Nuh Bin Shueyb, from one of his companions, from Musa Bin Abdullah Bin Al-Hassan who said,
‘The early camel milk is a healing from every illness and ailment’’.[316]
29- وَ مِنْهُ، عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص عَلَيْكُمْ بِأَلْبَانِ الْبَقَرِ فَإِنَّهَا تُخْلَطُ مِنْ كُلِّ شَجَرَةٍ.
And from him, from someone else, from Aban Bin Usman, from Zurara,
‘From one of the two (5th or 6th Imam-asws having said: ‘Rasool-Allah-saww said: ‘Upon you all is with (consuming) the cow milk, for it is a mixture from every tree (plant)’’.[317]
30 وَ مِنْهُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: لَبَنُ الْبَقَرِ شِفَاءٌ.
And from him, from Al-Nowfaly, from Al-Sakuny,
‘From Abu Abdullah-asws, from his-asws father-asws, from Ali-asws having said: ‘The cow milk is a healing’’.[318]
31- وَ مِنْهُ، عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: شَكَوْتُ إِلَى أَبِي جَعْفَرٍ ع ذَرَبَ مَعِدَتِي فَقَالَ مَا يَمْنَعُكَ مِنْ شُرْبِ أَلْبَانِ الْبَقَرِ
And from him, from Yahya Bin Ibrahim Bin Abu Al Bilad, from his father, from his grandfather having said,
‘I complained to Abu Ja’far-asws of the inflammation of my stomach. He-asws said: ‘What prevents you from drinking the cow milk?’
فَقَالَ لِي شَرِبْتَهَا قَطُّ فَقُلْتُ مِرَاراً قَالَ فَكَيْفَ وَجَدْتَهَا تَدْبُغُ الْمَعِدَةَ وَ تَكْسُو الْكُلْيَتَيْنِ الشَّحْمَ وَ تُشَهِّي الطَّعَامَ
He-asws said to me: ‘Have you drunk it at all?’ I said, ‘Repeatedly’. He-asws said: ‘How did you find it? It tans the stomach, and cover the fat of the kidneys, and makes the food to be desirous’.
فَقَالَ لَوْ كَانَتْ أَيَّامُهُ خَرَجْتُ أَنَا وَ أَنْتَ إِلَى يَنْبُعَ حَتَّى نَشْرَبَهُ.
He-asws said: ‘Had it been it’s days, I-asws and you would have gone out to Yanbu until we drink it’’.[319]
32- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ شُرْبِ أَلْبَانِ الْأُتُنِ فَقَالَ اشْرَبْهَا.
(The book) ‘Al-Mahasin’ – From his father, Muhammad Bin Isa, from Safwan, from Ays Bin Al Qasim who said,
‘I asked Abu Abdullah-asws about drinking the donkey milks. He-asws said: ‘Drink it!’’[320]
33- وَ مِنْهُ، عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ الْمُبَارَكِ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ شُرْبِ أَلْبَانِ الْأُتُنِ فَقَالَ لَا بَأْسَ بِهَا.
And from him, from his father, from Al Husayn Bin Al Mubarak, from Abu Maryam Al Ansary who said,
‘I asked Abu Ja’far-asws about drinking the donkey milk. He-asws said: ‘There is no problem with it’’.[321]
34- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْعِيصِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَغَدَّيْتُ مَعَهُ فَقَالَ هَذَا شِيرَازُ الْأُتُنِ اتَّخَذْنَاهُ لِمَرِيضٍ لَنَا فَإِنْ أَحْبَبْتَ أَنْ تَأْكُلَ مِنْهُ فَكُلْ.
And from him, from his father, from Safwan, from Al Ays,
‘From Abu Abdullah-asws, he (narrator) said, ‘I had lunch with him-asws. He-asws said: ‘This is yoghurt of donkey milk. We take it for a sick one of ours. If you like to eat from it, then eat’’.[322]
35 الْمَكَارِمُ، إِنَّ رَسُولَ اللَّهِ ص قَالَ: ذَانِكَ الْأَطْيَبَانِ التَّمْرُ وَ اللَّبَنُ إِنَّ رَسُولَ اللَّهِ ص كُلَّمَا شَرِبَ لَبَناً تَمَضْمَضَ وَ قَالَ إِنَّ لَهُ لَدَسَماً.
(The book) ‘Al Mukarim’ –
‘Rasool-Allah-saww said: ‘Those are medications of the dates and milk. Every time Rasool-Allah‑saww drank milk, he-saww gargled and said: ‘It is creaminess’’.[323]
وَ فِي رِوَايَةٍ قَالَ ع إِذَا شَرِبْتُمُ اللَّبَنَ فَتَمَضْمَضُوا فَإِنَّ لَهَا دَسَماً.
And in a report, he-asws said: ‘When you drink the milk, then gargle, for there is creaminess for it’’.[324]
1 عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: أَلْبَانُ الْبَقَرِ دَوَاءٌ.
From Amir Al-Momineen-asws having said: ‘The cow milks is a cure’’.[325]
7 عَنِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ أَبْوَالُ الْإِبِلِ خَيْرٌ مِنْ أَلْبَانِهَا وَ يَجْعَلُ اللَّهُ الشِّفَاءَ فِي أَلْبَانِهَا.
From Al Ja’fari who said,
‘I heard Abu Al-Hassan-asws saying: ‘Urines of the camels is better than their milks, and Allah‑azwj has Made the healing to be in their milks’’.[326]
باب 20 الجبن
CHAPTER 20 – THE CHEESE
1- مَجَالِسُ ابْنِ الشَّيْخِ عَنْ هِلَالِ بْنِ مُحَمَّدٍ الْحَفَّارِ عَنْ إِسْمَاعِيلَ بْنِ عَلِيٍّ الدِّعْبِلِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: شَيْئَانِ مَا دَخَلَا جَوْفاً قَطُّ إِلَّا أَفْسَدَاهُ الْجُبُنُّ وَ الْقَدِيدُ الْخَبَرَ.
(The book) ‘Majalis’ of Ibn Sheykh, from Hilal Bin Muhammad Al Haffar, from Ismail Bin Ali Al Deobaly, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws Bin Al Husayn-asws having said: ‘Two things do not enter inside at all except they spoil it – the cheese and the cured meat (jerk)’’.[327]
2 وَ مِنْهُ، عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثٌ يُؤْكَلْنَ وَ يَهْزِلْنَ اللَّحْمُ الْيَابِسُ وَ الْجُبُنُّ وَ الطَّلْعُ وَ فِي حَدِيثٍ آخَرَ الْجَوْزُ وَ فِي حَدِيثٍ آخَرَ الْكُسْبُ إِلَى آخِرِ مَا مَرَّ فِي بَابِ اللَّحْمِ.
And from him, from one of his companions, raising it, said,
‘Abu Abdullah-asws said: ‘Three are eaten and they make one slimmer – the dry meat, and the cheese’ – and in another Hadeeth, ‘The walnuts’ – and in another Hadeeth, ‘The oilcake’ – up to the end of what has already passed in the chapters on the meat’’.[328]
3- وَ مِنْهُ، عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْجُبُنِّ فَقَالَ لَقَدْ سَأَلْتَنِي عَنْ طَعَامٍ يُعْجِبُنِي ثُمَّ أَعْطَى الْغُلَامَ دَرَاهِمَ فَقَالَ يَا غُلَامُ ابْتَعْ لِي جُبُنّاً
And from him, from Ibn Mahboub, from Abdullah Bin Suleyman who said,
‘I asked Abu Ja’far-asws about the cheese. He-asws said: ‘You have asked me-asws about a food (item) which fascinates me-asws’. Then he-asws gave a Dirham to the slave and said: ‘O slave! Buy some cheese for me-asws!’
وَ دَعَا بِالْغَدَاةِ فَتَغَدَّيْنَا مَعَهُ وَ أُتِيَ بِالْجُبُنِّ فَقَالَ كُلْ فَلَمَّا فَرَغَ مِنَ الْغَدَاءِ قُلْتُ مَا تَقُولُ فِي الْجُبُنِّ قَالَ أَ وَ لَمْ تَرَنِي أَكَلْتُهُ قُلْتُ بَلَى وَ لَكِنِّي أُحِبُّ أَنْ أَسْمَعَهُ مِنْكَ
And he-asws called for the lunch, so we had lunch with him-asws, and the cheese was brought. He-asws said: ‘Eat!’ When we were free from the lunch, I said, ‘What do you-asws say regarding the cheese?’ He-asws said: ‘Or have you not seen me-asws eating it?’ I said, ‘I would love to hear it from you-asws’.
فَقَالَ سَأُخْبِرُكَ عَنِ الْجُبُنِّ وَ غَيْرِهِ كُلُّ مَا يَكُونُ فِيهِ حَلَالٌ وَ حَرَامٌ فَهُوَ لَكَ حَلَالٌ حَتَّى تَعْرِفَ الْحَرَامَ بِعَيْنِهِ فَتَدَعَهُ.
He-asws said: ‘I-asws shall inform you about the cheese and others. All what happens to have the Permissible and the Prohibited in it, so it is Permissible for you until you do know of the Prohibited (substance) exactly, so leave it’’.[329]
4- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْجُبُنِّ وَ قُلْتُ لَهُ أَخْبَرَنِي مَنْ رَأَى أَنَّهُ يُجْعَلُ فِيهِ الْمَيْتَةُ
And from him, from his father, from Muhammad Bin Sinan, from Abu Al Jaroud who said,
‘I asked Abu Ja’far-asws about the cheese and I said to him-asws, ‘The one who saw informed me that the dead (animal meat) is made to be in it’.
فَقَالَ مِنْ أَجْلِ مَكَانٍ وَاحِدٍ يُجْعَلُ فِيهِ الْمَيْتَةُ حُرِّمَ فِي جَمِيعِ الْأَرَضِينَ إِذَا عَلِمْتَ أَنَّهُ مَيْتَةٌ فَلَا تَأْكُلْهُ وَ إِنْ لَمْ تَعْلَمْ فَاشْتَرِ وَ بِعْ وَ كُلْ وَ اللَّهِ إِنِّي لَأَعْتَرِضُ السُّوقَ فَأَشْتَرِي بِهَا اللَّحْمَ وَ السَّمْنَ وَ الْجُبُنَّ وَ اللَّهِ مَا أَظُنُّ كُلَّهُمْ يُسَمُّونَ هَذِهِ الْبَرْبَرُ وَ هَذِهِ السُّودَانُ.
He-asws said: ‘For the reason of the dead being made to be in it in one place, would it be Prohibited in entirety of the lands? When you know that it is ‘dead’, then do not eat it, and if you do not know, then buy and sell and eat. By Allah-azwj! I do go to the markets and buy the meat, and the butter, and the cheese at it. By Allah-azwj! I-asws do not thing all of them are naming, ‘This is the Berber (cheese), and this is the Sudan (cheese)’’.[330]
5- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ بَكْرِ بْنِ حَبِيبٍ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الْجُبُنِّ وَ أَنَّهُ تُوضَعُ فِيهِ الْإِنْفَحَةُ مِنَ الْمَيْتَةِ قَالَ لَا يَصْلُحُ ثُمَّ أَرْسَلَ بِدِرْهَمٍ فَقَالَ اشْتَرِ بِدِرْهَمٍ مِنْ رَجُلٍ مُسْلِمٍ وَ لَا تَسْأَلْهُ عَنْ شَيْءٍ.
And from him, from his father, from Safwan, from Mansour Bin Hazim, from Bakr Bin Habeeb who said,
‘Abu Abdullah-asws was asked about the cheese, and that the rennet of the dead (animal) is placed in it. He-asws said: ‘It is no correct’. Then he sent (the servant) with a Dirham and said: ‘Buy (cheese) with a dirham from a Muslim man and do not ask him about anything’’.[331]
6- وَ مِنْهُ، عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَمْرِو بْنِ أَبِي شِبْلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْجُبُنِّ قَالَ كَانَ أَبِي ذُكِرَ لَهُ مِنْهُ شَيْءٌ فَكَرِهَهُ ثُمَّ أَكَلَهُ فَإِذَا اشْتَرَيْتَهُ فَاقْطَعْ وَ اذْكُرِ اسْمَ اللَّهِ عَلَيْهِ وَ كُلْ.
And from him, from Ja’far Bin Bashir, from Amro Bin Abu Shibl who said,
‘I asked Abu Abdullah-asws about the cheese. He-asws said: ‘Something from it was mentioned to my-asws father-asws, and he-asws disliked it, then he-asws ate it. So when you buy it, then cut it and mentioned a Name of Allah-azwj upon it and eat’’.[332]
7- وَ مِنْهُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُبَيْدِ اللَّهِ الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع عَنِ الْجُبُنِّ فَقَالَ إِنَّ أَكْلَهُ يُعْجِبُنِي ثُمَّ دَعَا بِهِ فَأَكَلَهُ.
And from him, from his father, from Ibn Abu Umeyr, from Ubeydullah Al Halby, from Abdullah Bin Sinan who said,
‘A man asked Abu Abdullah-asws about the cheese. He-asws said: ‘Eating it fascinates me-asws’. Then he-asws called for it and ate it’’.[333]
8- وَ مِنْهُ، عَنِ الْيَقْطِينِيِّ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَسَأَلَهُ رَجُلٌ مِنْ أَصْحَابِنَا عَنِ الْجُبُنِّ فَقَالَ أَبُو جَعْفَرٍ ع إِنَّهُ لَطَعَامٌ يُعْجِبُنِي فَسَأُخْبِرُكَ عَنِ الْجُبُنِّ وَ غَيْرِهِ كُلُّ شَيْءٍ فِيهِ الْحَلَالُ وَ الْحَرَامُ فَهُوَ لَكَ حَلَالٌ حَتَّى تَعْرِفَ الْحَرَامَ فَتَدَعَهُ بِعَيْنِهِ.
And from him, from Al Yaqteeni, from Safwan, from Muawiya, from a man from our companions who said,
‘I was in the presence of Abu Ja’far-asws. A man from our companions asked him-asws about the cheese. Abu Ja’far-asws said: ‘It is a food which fascinates me-asws. I-asws shall inform you about the cheese and other. All things having the Permissible and the Prohibited (substances) in it, it is Permissible for you until you know exactly the Prohibited (substance), so you leave it’’.[334]
9 وَ مِنْهُ، عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ: الْجُبُنُّ يَهْضِمُ الطَّعَامَ قَبْلَهُ وَ يُشَهِّي مَا بَعْدَهُ.
And from him, from one of our companions, raising it,
He-asws said: ‘The cheese digests the food before it and makes one desire what is after it’’.[335]
10 دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الصَّادِقُ ع نِعْمَ اللُّقْمَةُ الْجُبُنُّ يُطَيِّبُ النَّكْهَةَ وَ يَهْضِمُ مَا قَبْلَهُ وَ يُمْرِئُ مَا بَعْدَهُ.
(The book) ‘Da’waat’ of Al-Rawandy –
‘Al-Sadiq-asws said: ‘Best of the morsels is the cheese. It aromatises the mouth and digests what is (eaten) before it and makes pleasant what (is eaten) after it’’.[336]
11- الدُّرُوعُ الْوَاقِيَةُ، بِإِسْنَادِهِ إِلَى هَارُونَ بْنِ مُوسَى التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْفَارِسِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى الطَّبَرِيِّ عَنِ الْوَلِيدِ بْنِ أَبَانٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ نِعْمَ اللُّقْمَةُ الْجُبُنُّ تُعْذِبُ الْفَمَ وَ تُطَيِّبُ النَّكْهَةَ وَ تَهْضِمُ مَا قَبْلَهُ وَ تُشَهِّي الطَّعَامَ وَ مَنْ يَتَعَمَّدْ أَكْلَهُ رَأْسَ الشَّهْرِ أَوْشَكَ أَنْ لَا تُرَدَّ لَهُ حَاجَةٌ.
(The book) ‘Al Durou Al Waqiya’ – By his chain to Haroun Bin Musa Al Tal’akburi, from Muhammad Bin Hammam, from Muhammad Bin Yahya Al Farsy, from Muhammad Bin Yahya al Tabary, from Al-Waleed Bin Aban, from Muhammad Bin Sama’at, from his father who said,
‘I heard Abu Abdullah-asws saying: ‘Best of the morsels is the cheese. It freshens the mouth and aromatises the mouth and digests what is (eaten) before it, and makes one desirous of the food, and the one who deliberates to eat it at the beginning of the month, almost no need would come to him’’.[337]
12- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ النَّيْسَابُورِيِّ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَهُ رَجُلٌ عَنِ الْجُبُنِّ فَقَالَ دَاءٌ لَا دَوَاءَ لَهُ
(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from ali Bin Ibrahim Al Hashimy, from his father, from Muhammad Bin Al Fuzeyl al Neshapuri, from one of his men,
‘From Abu Abdullah-asws, he (the narrator) said, ‘A man asked him-asws about the cheese. He‑asws said: ‘An illness, there is no cure for it’.
فَلَمَّا كَانَ بِالْعَشِيِّ دَخَلَ الرَّجُلُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَنَظَرَ إِلَى الْجُبُنِّ عَلَى الْخِوَانِ فَقَالَ جُعِلْتُ فِدَاكَ سَأَلْتُكَ بِالْغَدَاةِ عَنِ الْجُبُنِّ فَقُلْتَ لِي إِنَّهُ هُوَ الدَّاءُ الَّذِي لَا دَوَاءَ لَهُ وَ السَّاعَةَ أَرَاهُ عَلَى الْخِوَانِ
When it was dinner time, the man entered to see Abu Abdullah-asws. He looked at the cheese on the table spread. He said, ‘May I be sacrificed for you-asws! I had asked you-asws at lunchtime about the cheese and you-asws said to me it is the illness which there is no cure for it, and now I see it being upon the table spread!’
قَالَ فَقَالَ هُوَ ضَارٌّ بِالْغَدَاةِ نَافِعٌ بِالْعَشِيِّ وَ يَزِيدُ فِي مَاءِ الظَّهْرِ.
He (the narrator) said, ‘He-asws said: ‘It is harmful with the lunch, beneficial with the dinner, and it increase in the water of the back’’.[338]
وَ رُوِيَ أَنَّ مَضَرَّةَ الْجُبُنِّ فِي قِشْرِهِ.
And it is reported: ‘The harm of the cheese is in its shell (outer covering)’’.[339]
13- الْمَحَاسِنُ، عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْجُبُنُّ وَ الْجَوْزُ فِي كُلِّ وَاحِدٍ مِنْهُمَا الشِّفَاءُ فَإِنِ افْتَرَقَا كَانَ فِي كُلِّ وَاحِدٍ مِنْهُمَا الدَّاءُ.
(The book) ‘Al-Mahasin’ – From Ibn Mahboub, from Abdul Aziz al Abdy who said,
‘Abu Abdullah-asws said: ‘The cheese and the walnut, in each one of these two is the healing. If they are separated, there would be an illness in each one of them’’.[340]
14- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِدْرِيسَ بْنِ الْحَسَنِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْجُبُنَّ وَ الْجَوْزَ إِذَا اجْتَمَعَا كَانَا دَوَاءً وَ إِذَا افْتَرَقَا كَانَا دَاءً.
(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Idrees Bin Al-Hassan, from Ubeyd Bin Zurara, from his father,
‘From Abu Abdullah-asws having said: ‘The cheese and the walnut, when they are together, they would be a cure, and when they are separated, they would be an illness’’.[341]
15 الْمَكَارِمُ، عَنِ الصَّادِقِ ع قَالَ: الْجُبُنُّ يَهْضِمُ مَا قَبْلَهُ وَ يُشَهِّي مَا بَعْدَهُ.
(The book) ‘Al Mukarim’ –
‘From Al-Sadiq-asws having said: ‘The cheese digests what (was eaten) before it and makes one desire of what is (to be eaten) after it’’.[342]
باب 21 الماست و المضيرة
CHAPTER 21 – THE YOUGHURT AND THE MILK (AND MEAT) BROTH
1 الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى رَفَعَهُ عَنْ أَبِي الْحَسَنِ ع قَالَ: مَنْ أَرَادَ الْمَاسْتَ وَ لَا يَضُرُّهُ فَلْيَصُبَّ عَلَيْهَا الْهَاضُومَ قُلْتُ وَ مَا الْهَاضُومُ قَالَ النَّانْخَواهُ.
(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, raising it,
‘From Abu Al-Hassan-asws having said: ‘One who wants the yoghurt, and it should not harm him, let him pour the digestive upon it’. I said, ‘And what is the digestive?’ He-asws said: ‘The Ajwain’’.[343]
2- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ عَنْ أَبِي سُلَيْمَانَ الْحَمَّارِ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَجَاءَنَا بِمَضِيرَةٍ وَ بَعْدَهَا بِطَعَامٍ ثُمَّ أُتِيَ بِقِنَاعٍ مِنْ رُطَبٍ عَلَيْهِ أَلْوَانٌ الْخَبَرَ.
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abdullah Bin Muhammad Al Hajjal, from Abu Suleyman Al Hammar who said,
‘We were in the presence of Abu Abdullah-asws and we were brought ‘Mazeyra’ (milk and meat broth), and after it with the food. Then they came with a basket of dates, upon it were varieties’ – the Hadeeth’’.[344]
3- إِرْشَادُ الْقُلُوبِ، عَنْ سُوَيْدِ بْنِ غَفَلَةَ قَالَ: دَخَلْتُ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَوَجَدْتُهُ جَالِساً وَ بَيْنَ يَدَيْهِ إِنَاءٌ فِيهِ لَبَنٌ أَجِدُ رِيحَ حُمُوضَتِهِ وَ فِي يَدِهِ رَغِيفٌ أَرَى قشاء [قُشَارَ] الشَّعِيرِ فِي وَجْهِهِ وَ هُوَ يَكْسِرُ بِيَدِهِ وَ يَطْرَحُهُ فِيهِ الْخَبَرَ.
(The book) ‘Irshad Al-Quloub’ – from Suweyd Bin Gafala who said,
‘I entered to see Ali-asws Bin Abu Talib-asws and found him-asws seated and in front of him-asws was a container wherein was milk. I felt the aroma of its sourness, and in his-asws hand was bread and he-asws was breaking it with his-asws hand and dipping it in it’ – the Hadeeth’’.[345]
أبواب النباتات
CHAPTERS ON THE VEGETATION
باب 1 جوامع أحوالها و نوادرها و أحوال الأشجار و ما يتعلق بها
CHAPTER 1 – A SUMMARY OF THEIR SITUATIONS, AND THEIR MISCELLANEOUS, AND SITUATIONS OF THE TREES AND WHAT IS RELATED WITH IT
الآيات
The Verses
الأعراف وَ الْبَلَدُ الطَّيِّبُ يَخْرُجُ نَباتُهُ بِإِذْنِ رَبِّهِ وَ الَّذِي خَبُثَ لا يَخْرُجُ إِلَّا نَكِداً كَذلِكَ نُصَرِّفُ الْآياتِ لِقَوْمٍ يَشْكُرُونَ
(Surah) Al A’raaf: And (as for) the good land, its vegetation comes out by the permission of its Lord, and (as for) that which is bad, it does not come out except a little; like that We Use the Signs for a people who are grateful [7:58].
النحل هُوَ الَّذِي أَنْزَلَ مِنَ السَّماءِ ماءً لَكُمْ مِنْهُ شَرابٌ وَ مِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ يُنْبِتُ لَكُمْ بِهِ الزَّرْعَ
(Surah) Al Nahl: He is the One Who Sends down water from the sky for you; from it is a drink (you drink), and from it trees (grow), wherein you are pasturing, the vegetation grows for you with it [16:10].
إلى قوله تعالى وَ سَخَّرَ لَكُمُ اللَّيْلَ وَ النَّهارَ إلى قوله وَ ما ذَرَأَ لَكُمْ فِي الْأَرْضِ مُخْتَلِفاً أَلْوانُهُ
Up to Words of the Exalted: And He Made subservient for you the night, and the day, [16:12] – up to His-azwj Words: And what He has Multiplied for you in the earth of various types. Surely in that is a Sign for a people who are mindful [16:13].
طه فَأَخْرَجْنا بِهِ أَزْواجاً مِنْ نَباتٍ شَتَّى كُلُوا وَ ارْعَوْا أَنْعامَكُمْ
(Surah) Ta Ha: so We Extracted by it pairs from species of vegetation [20:53] Eat and pasture your cattle [20:54].
التنزيل أَ وَ لَمْ يَرَوْا أَنَّا نَسُوقُ الْماءَ إِلَى الْأَرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعاً تَأْكُلُ مِنْهُ أَنْعامُهُمْ وَ أَنْفُسُهُمْ أَ فَلا يُبْصِرُونَ
(Surah) Al Tanzeel: Or do they not see that We Drive the water to a barren land, then We Extract crops with it. Their cattle eat from it and (so do) they themselves. Can they not, see? [32:27].
يس وَ آيَةٌ لَهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْناها وَ أَخْرَجْنا مِنْها حَبًّا فَمِنْهُ يَأْكُلُونَ
(Surah) Yaseen: And a Sign for them is the dead ground. We Revive it and Extract seeds from it, so they are eating from it [36:33].
إلى قوله سبحانه سُبْحانَ الَّذِي خَلَقَ الْأَزْواجَ كُلَّها مِمَّا تُنْبِتُ الْأَرْضُ وَ مِنْ أَنْفُسِهِمْ وَ مِمَّا لا يَعْلَمُونَ
Up to Words of the Glorious: Glory be to Him Who Created the pairs of all things, from what the earth grows, and from their own selves, and from what they do not know [36:36].
الرحمن وَ النَّجْمُ وَ الشَّجَرُ يَسْجُدانِ
(Surah) Al Rahman: And the star and the tree are both performing Sajdahs [55:6].
عبس فَلْيَنْظُرِ الْإِنْسانُ إِلى طَعامِهِ
(Surah) Abasa: Then let the human being look at his food (intake) [80:24].
أَنَّا صَبَبْنَا الْماءَ صَبًّا
Surely, We Pour the water with (abundant) pouring [80:25].
ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا
Then We Cleave the earth, with a cleaving [80:26].
فَأَنْبَتْنا فِيها حَبًّا
So We Grow grain therein [80:27].
وَ عِنَباً وَ قَضْباً
And grapes and green fodder [80:28].
وَ زَيْتُوناً وَ نَخْلًا
And olive and palm [80:29].
وَ حَدائِقَ غُلْباً
And thick foliaged gardens [80:30].
وَ فاكِهَةً وَ أَبًّا
And fruits and grass [80:31].
مَتاعاً لَكُمْ وَ لِأَنْعامِكُمْ
Being a provision for you and for your cattle [80:32].
الأعلى الَّذِي أَخْرَجَ الْمَرْعى
(Surah) Al A’ala: And the One Who Brings forth the pasture [87:4].
فَجَعَلَهُ غُثاءً أَحْوى
Then Makes it stubble, dried up [87:5].
تفسير
(Forbidden) Interpretation (opinionated)
وَ الْبَلَدُ الطَّيِّبُ قيل أي الأرض الكريمة التربة يَخْرُجُ نَباتُهُ بِإِذْنِ رَبِّهِ أي بمشيته و تيسره عبر به عن كثرة النبات و حسنه و غزارة نفعه لأنه أوقعه على مقابله
And (as for) the good land, [7:58] – It is said, ‘I.e., the honourable ground, the soil – its vegetation comes out by the permission of its Lord, – i.e., by His-azwj Desire, and His-azwj Facilitation Expressing by it the abundance of the vegetation, and its beauty, and abundance of their benefits, because it falls upon its comparison.
وَ الَّذِي خَبُثَ كالحرة و السبخة لا يَخْرُجُ إِلَّا نَكِداً أي قليلا عديم النفع و نصبه على الحال و تقدير الكلام و البلد الذي خبث لا يخرج نباته إلا نكدا فحذف المضاف و أقيم المضاف إليه مقامه فصار مرفوعا مستترا
and (as for) that which is bad, – like the hot (desert) and the swamp – it does not come out except a little; – i.e., little of no benefits, and its attribution is upon the situation and assessment of the speech, and the ground which is bad, it’s vegetation does not emerge except a little. So the genitive was deleted, and the genitive was established to it in its place, so it became nominative and hidden.
كَذلِكَ نُصَرِّفُ الْآياتِ أي نرددها و نكررها لِقَوْمٍ يَشْكُرُونَ نعمة الله فيتفكرون فيها و يعتبرون بها و الآية مثل لمن تدبر الآيات و انتفع بها و لمن لم يرفع إليها رأسا و لم يتأثر بها.
like that We Use the Signs – i.e., We refer it and Repeat it – for a people who are grateful [7:58] – for the bounties of Allah-azwj, so they would be thinking regarding it and taking lessons with it, and the Verse is an example for the one who ponders in the Verses and benefits with these, and for the one who does not raise a head to it and does not stumble with it.
و قال علي بن إبراهيم هو مثل الأئمة ع يخرج علمهم بإذن ربهم و لأعدائهم لا يخرج علمهم إلا كدرا فاسدا
And Ali Bin Ibrahim said, ‘It is an example of the Imams-asws. Their-asws knowledge emerges by the Permission of their-asws Lord-azwj, and of their-asws enemies, their knowledge does not emerge except a little, corrupted’.
و قال ابن شهرآشوب في المناقب قال عمرو بن العاص للحسين ع ما بال لحاكم أوفر من لحانا فقرأ ع هذه الآية.
And Ibn Shehr Ashub said in ‘Al-Manaqib’, ‘Amro Bin Al-Aas said to Al-Husayn-asws, ‘What is the matter your-asws beards are fuller than our beards are?’ So he-asws recited this Verse’.
و قال سبحانه هُوَ الَّذِي أَنْزَلَ مِنَ السَّماءِ ماءً لَكُمْ مِنْهُ شَرابٌ أي ما تشربونه وَ مِنْهُ شَجَرٌ أي و منه تكون شجر يعني الشجر الذي ترعاه المواشي و قيل كل ما نبت على الأرض شجر فِيهِ تُسِيمُونَ من سامت الماشية و أسامها صاحبها يُنْبِتُ لَكُمْ بِهِ الزَّرْعَ و قرأ أبو بكر بالنون على التفخيم
And the Glorious Said: He is the One Who Sends down water from the sky for you; from it is a drink (you drink), – i.e., you are drinking it – and from it trees (grow), – i.e., from it the trees happen, meaning the trees which the cattle pastures (from). And it is said, ‘All what grows upon the earth as a tree – wherein you are pasturing [16:10] – from the pastures of the livestock, and its pasture is its companion – the vegetation grows for you with it [16:10]. And Abu Bakr recited with the (letter) ‘Noun’ based upon the accentuation.
وَ الزَّيْتُونَ وَ النَّخِيلَ وَ الْأَعْنابَ وَ مِنْ كُلِّ الثَّمَراتِ أي و بعض كلها إذ لم ينبت في الأرض كل ما يمكن من الثمار قيل و لعل تقديم ما يسأم فيه على ما يؤكل منه لأنه سيصير غذاء حيوانيا هو أشرف الأغذية و من هذا تقديم الزرع و التصريح بالأجناس الثلاثة و ترتيبها.
With it He Grows for you the crops, and the olives, and the palm trees, and the grapes, and from all fruits. [16:11] – i.e., and some from all of these, when there does not grow in the earth all what is possible (to grow) from the fruits. It is said, ‘And perhaps the forwarding of what is pastured it is based upon what is eaten from it, because it becomes an animal provision. It is nobles of the provisions. And from this forwarding is the cultivation and the explicit with the three types and its arrangement.
إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ على وجود الصانع و حكمته فإن من تأمل أن الحبة تقع في الأرض و تصل إليها نداوة تنفذ فيها فينشق أعلاها و يخرج منه ساق الشجرة و ينشق أسفلها فيخرج منه عروقها ثم ينمو و يخرج منه الأوراق و الأزهار و الأكمام و الثمار
Surely in that is a Sign for a people who ponder [16:11] – based upon the existence of the Maker and His-azwj Wisdom, for the one who contemplates. The seed occurs in the ground and the dew arrives to it, penetrating into it, so it’s top (part) splits up and a stalk of the tree (plant) emerges from it, and it’s lower part, and the roots emerge from it. Then it grows and the leaves and the flowers and the clusters, and the fruits emerge from it.
و يشتمل كل منها على أجسام مختلفة الأشكال و الطباع مع اتحاد المواد و نسبة الطبائع السفلية و التأثيرات الفلكية إلى الكل علم أن ذلك ليس إلا بفعل فاعل مختار مقدس عن منازعة الأضداد و الأنداد.
And all of these are based upon different bodily shapes and natures, with a unity of the substances, and attribution of worldly natures and impacts of the skies to the whole. Know that this isn’t except by a Deed of a Choosing Doer, Holy, (far) removed from the opposites and the rivals.
وَ ما ذَرَأَ لَكُمْ فِي الْأَرْضِ عطف على الليل أي و سخر لكم ما خلق لكم فيها من حيوانات و نباتات مُخْتَلِفاً أَلْوانُهُ أي أصنافه فإنها تتخالف باللون غالبا إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَذَّكَّرُونَ أن اختلافها في الطباع و الهيئات و المناظر ليس إلا بصنع صانع حكيم.
And what He has Multiplied for you in the earth – Inclination upon the night, i.e., and He-azwj has Subdued for you what He-azwj Created for you in it, from the animals and the plants – of various types. – i.e., types, for these differ with the dominant colours – Surely in that is a Sign for a people who are mindful [16:13] – i.e., their differences in the natures, and appearances, and the looks, isn’t except by the Making of a Wise Maker.
و قال تعالى وَ أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجْنا بِهِ قيل عدل من لفظ الغيبة إلى صيغة المتكلم على الحكاية لكلام الله تنبيها على ظهور ما فيه من الدلالة على كمال القدرة و الحكمة و إيذانا بأنه مطاع تنقاد الأشياء المختلفة بمشيته أَزْواجاً أي أصنافا مِنْ نَباتٍ شَتَّى أي متفرقات في الصور و الأعراض و المنافع يصلح بعضها للناس و بعضها للبهائم
And the Exalted Said: and Sent down water from the sky, so He Extracts by it – It is said, ‘Utilising from the word ‘backbiting) to the first person is based upon the narration of Speech of Allah-azwj, as an alerting upon manifestation of what is in it from the evidence upon the perfection of the Power and the Wisdom, and a proclamation that He-azwj is obeyed. The different things are being led by His-azwj Desire – pairs – i.e., various types – from species of vegetation [20:53] – i.e., separate in the image and the display, and the benefits, some of these are correct for the people, and some of these for the animals.
فلذلك قال كُلُوا وَ ارْعَوْا أَنْعامَكُمْ أي أخرجنا أصناف النبات قائلين كلوا و ارعوا أنعامكم إِنَّ فِي ذلِكَ لَآياتٍ لِأُولِي النُّهى لذوي العقول الناهية عن اتباع الباطل و ارتكاب القبائح جمع نهية.
For that (reason), He-azwj Said: Eat and pasture your cattle [20:54] – i.e., We-azwj have Extracted types of plants Saying: Eat and pasture your cattle, Surely in that are Signs for the possessors of intellect [20:54] – for the ones with the intellects, the forbidders from following the falsehood and indulging the ugly deeds, forbidding entirely.
و أقول هذا مما يدل على عموم الإباحة إلا ما أخرجه الدليل كما مر.
And I (Majlisi) am saying, ‘This is from what evidence’s upon the general legalisation, except what the evidence brings out, like what has already passed.
وَ النَّجْمُ أي النبات الذي ينجم أي يطلع من الأرض و لا ساق له وَ الشَّجَرُ الذي له ساق يَسْجُدانِ ينقادان لله فيما يريد بهما طبعا انقياد الساجد من المكلفين طوعا
And the star – i.e., the plants which emerge from the ground having no leg for it – and the tree – having a leg for it – are both performing Sajdahs [55:6] – both subjugated to Allah-azwj in whatever He-azwj Wants with them, a natural subjugation of the prostrator from the encumbered, willingly.
وَ الَّذِي أَخْرَجَ الْمَرْعى أي ينبت ما يرعاه الدواب فَجَعَلَهُ بعد خضرته غُثاءً أَحْوى أي يابسا أسود و قيل أحوى حال من المرعى أي أخرجه أحوى من شدة خضرته.
And the One Who Brings forth the pasture [87:4] – i.e., Growing what the animals pasture (from) – Then Makes it stubble, dried up [87:5] – i.e., dry, dark. And it is said, ‘The dried state of the pasture’ – i.e., Extracting it dry from the difficulty of its greenery.
أقول و قد مر سائر الآيات و تفسيرها في باب جوامع ما يحل.
I (Majlisi) am saying, ‘And the rest of the Verses and their interpretations have already passed in the chapters in a summary of what is Permissible’.
1 الْعُيُونُ وَ الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عَامِرٍ الطَّائِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: سَأَلَ الشَّامِيُّ أَمِيرَ الْمُؤْمِنِينَ ع- عَنْ أَوَّلِ شَجَرَةٍ غُرِسَتْ فِي الْأَرْضِ فَقَالَ الْعَوْسَجَةُ وَ مِنْهَا عَصَا مُوسَى ع
(The books) ‘Al-Uyoun’ and ‘Al Ilal’ – From Muhammad Bin Amro Bin Ali, from Muhammad Bin Abdullah Bin Jabalah, from Abdullah Bin Ahmad bin Aamir Al Taie, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘The Syrian asked Amir Al-Momineen-asws about the first tree to have been planted in the earth. He-asws said: ‘The bramble, and from it was the staff of Musa-as’.
وَ سَأَلَهُ عَنْ أَوَّلِ شَجَرَةٍ نَبَتَتْ فِي الْأَرْضِ فَقَالَ هِيَ الدُّبَّاءُ وَ هِيَ الْقَرْعُ.
And he asked him-asws about the first tree to have grown in the earth. He-asws said: ‘It is ‘Al-Duba’a’, and it is the pumpkin’’.[346]
بيان لا تنافي بين الأول و الثاني لأن الأول ما كان بغرس غارس و الثاني ما نبتت من غير غرس و أما ما سيأتي من أن أول الشجرة النخلة فيمكن أن تكون الأولية في إحداهما إضافية أو المراد بما سيأتي ما له ثمرة معروفة أو إحداهما ما نبت بالنواة و الأخرى ما نبت بالغصن و في المصباح العوسج فوعل من شجر الشوك له ثمر مدور و الواحدة عوسجة.
Explanation: There is no negation between the first and the second, because the first is what had been planted by a planter, and the second is what had grown without planting. As for what I (Malisi) shall be coming with that the first tree was the date tree, it is possible that the firstness in one of them is additional, or the intent with what I shall be bringing is what has fruit for it, is well known, or one of them is what had grown with the kernel and the other is what grew with the planting. And in (the book) ‘Al Misbah’, the bramble is a verb of a thistle tree having a round fruit for it, and the singular is ‘Awsaja’.
2 الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ النُّعْمَانِ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّمَا سُمِّيَ الْعُودُ خِلَافاً لِأَنَّ إِبْلِيسَ عَمِلَ صُورَةَ سُوَاعٍ عَلَى خِلَافِ صُورَةِ وَدٍّ فَسُمِّيَ الْعُودُ خِلَافاً الْخَبَرَ.
(The book) ‘Al Ilal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Al Numan, from Bureyd Al Ijlay who said,
‘Abu Ja’far-asws said: ‘But rather, the stick (Al-Oud) was named as contrary (Khilafan), because Iblees-la had worked out an image of evil based upon opposite of love, so ‘Al-Oud’ was named as ‘Khilafan’’ – the Hadeeth’’.[347]
3- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْأَصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمْ يَخْلُقِ اللَّهُ عَزَّ وَ جَلَّ شَجَرَةً إِلَّا وَ لَهَا ثَمَرَةٌ تُؤْكَلُ فَلَمَّا قَالَ النَّاسُ اتَّخَذَ اللَّهُ وَلَداً أَذْهَبَ نِصْفَ ثَمَرِهَا فَلَمَّا اتَّخَذُوا مَعَ اللَّهِ إِلَهاً شَاكَ الشَّجَرُ.
(The book) ‘Al Ilal’ – From his father, from Sa’ad Bin Abdullah, from Al Qasim Bin Muhammad Al Asbahany, from Suleyman Bin Dawood Al Minqary, from Sufyan Bin Uyayna,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic has not Created any tree except and there is fruit for it which can be eaten. When the people said: ‘Allah has Taken a son. [2:116], half their fruits were gone. When they took a (another) god with Allah-azwj, the trees had thorns’’.[348]
4- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زِيَادٍ الْقَطَّانِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عِيسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ آبَائِهِ عَنْ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّ النَّبِيَّ ص سُئِلَ كَيْفَ صَارَتِ الْأَشْجَارُ بَعْضُهَا مَعَ أَحْمَالٍ وَ بَعْضُهَا بِغَيْرِ أَحْمَالٍ
And from him, from Ahmad Bin Muhammad Bin Isa Al Alawy, from Muhammad Bin Ibrahim Bin Asbat, from Ahmad Bin Muhammad Bin Ziyad Al Qattan, from Ahmad bin Muhammad Bin Abdullah,
‘From Isa Bin Ja’far Bin Muhammad Bin Abdullah Bin Muhammad Bin Umar, son of Ali-asws Bin Abu Talib-asws, from his forefathers, from Umar son of Ali-asws, from his father Ali-asws Bin Abu Talib-asws: ‘The Prophet-saww was asked, ‘How did the trees become, some of them with the fruits, and some of them without fruits?’
فَقَالَ كُلَّمَا سَبَّحَ اللَّهَ آدَمُ تَسْبِيحَةً صَارَتْ لَهُ فِي الدُّنْيَا شَجَرَةً مَعَ حِمْلٍ وَ كُلَّمَا سَبَّحَتْ حَوَّاءُ تَسْبِيحَةً صَارَتْ فِي الدُّنْيَا شَجَرَةً مِنْ غَيْرِ حِمْلٍ.
He-asws said: ‘Every time Adam-as glorified a glorification (of Allah-azwj, a tree came to be for him-as in the world being with fruit, and every time Hawwa-as glorified, a tree came to be in the world without fruit’’.[349]
5- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنِ الْمُفِيدِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَوَّلُ شَجَرَةٍ نَبَتَتْ عَلَى وَجْهِ الْأَرْضِ النَّخْلَةُ.
(The book) ‘Majalis’ of Ibn Al Sheykh – from his father, from Al Mufeed, from Ja’far Bin Muhammad Bin Qawlawiya, from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Ahmad Al Ashari, from Muhammad Bin Al-Husayn, from Muhammad Bin Suleyman, from Abu Hamza Al Sumali,
‘From Abu Ja’far-asws having said: ‘The first tree to have grown upon the surface of the earth is the palm (date) tree’’.[350]
6- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنْ إِسْحَاقَ بْنِ الْهَيْثَمِ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ الشَّجَرَ لَمْ يَزَلْ خَضِيداً كُلَّهُ حَتَّى دُعِيَ لِلرَّحْمَنِ وَلَدٌ عَزَّ الرَّحْمَنُ وَ جَلَّ أَنْ يَكُونَ لَهُ وَلَدٌ فَكَادَتِ السَّمَاوَاتُ أَنْ يَتَفَطَّرْنَ مِنْهُ وَ تَنْشَقَّ الْأَرْضُ وَ تَخِرَّ الْجِبَالُ هَدّاً فَعِنْدَ ذَلِكَ اقْشَعَرَّ الشَّجَرُ وَ صَارَ لَهُ شَوْكٌ حِذَارَ أَنْ يَنْزِلَ بِهِ الْعَذَابُ الْخَبَرَ.
Tafseer Ali Bin Ibrahim – From his father, from Is’haq Bin Al Heysam, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata,
‘From Amir Al-Momineen-asws having said: ‘The trees did not cease to be thornless, all of them, until a son was alleged to be for the Beneficent. The Beneficent is too Mighty and Majestic for there to be a son for Him-azwj. The skies were almost rent asunder from it, and the earth split up, and the mountains fell down crumbling. During that, the trees had scales and thorns came to be for it as a caution that the Punishment mighty befall with it’ – the Hadeeth’’.[351]
7 الْعَيَّاشِيُّ، عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّهُ لَنْ يَغْضَبَ لِلَّهِ شَيْءٌ كَغَضَبِ الطَّلْحِ وَ السِّدْرِ إِنَّ الطَّلْحَ كَانَتْ كَالْأُتْرُجِّ وَ السِّدْرَ كَالْبِطِّيخِ فَلَمَّا قَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ أَنْقَصَتَا حِمْلَهُمَا فَصَغُرَ فَصَارَ لَهُ عَجَمٌ وَ اشْتَدَّ الْعَجَمُ
Al-Ayyashi, from Yazeed Bin Abdul Malik,
‘From Abdullah-asws having said: ‘Nothing will ever be angry for (the Sake of) Allah-azwj like that anger of the acacia and the lote. The acacia used to be like the citron and the lote like the melon. When the Jews said, ‘The Hand of Allah is tied up!’ [5:64], its fruit became deficient and smaller. A kernel came to be for it, and the kernel hardened.
فَلَمَّا أَنْ قَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ أَذْعَرَتَا فَخَرَجَ لَهُمَا هَذَا الشَّوْكُ وَ نَقَصَتَا حِمْلَهُمَا وَ صَارَ النَّبِقُ إِلَى هَذَا الْحِمْلِ وَ ذَهَبَ حِمْلُ الطَّلْحِ فَلَا يَحْمِلُ حَتَّى يَقُومَ قَائِمُنَا أَوْ تَقُومَ السَّاعَةُ
When the Christians said, ‘The Messiah is the son of Allah’. [9:30], they were alarmed, so there emerged for them, these thorns, and their fruits were deficient, and the lote came to this fruit, and the fruit of the acacia was gone, so it will not bear fruit until the rise of our-asws Qaim-ajfj, or the Hour is established’.
قَالَ مَنْ سَقَى طَلْحَةً أَوْ سِدْرَةً فَكَأَنَّمَا سَقَى مُؤْمِناً مِنْ ظِمَاءٍ.
He-asws said: ‘One who waters an acacia (tree) or a lote (tree), it is as if he has quenched a Momin from a thirst’’.[352]
بيان قَالَ ابْنُ الْأَثِيرِ فِي النِّهَايَةِ فِي الْحَدِيثِ مَنْ قَطَعَ سِدْرَةً صَوَّبَ اللَّهُ رَأْسَهُ فِي النَّارِ.
Explanation – Ibn Al-Aseer said in ‘Al-Nihaya’, ‘In the Hadeeth, ‘One who cuts a lote tree, Allah‑azwj would Lower his head into the Fire’’.
سئل أبو داود السجستاني عن هذا الحديث فقال هو حديث مختصر و معناه من قطع سدرة في فلاة يستظل بها ابن السبيل عبثا و ظلما بغير حق يكون له فيها صوب الله رأسه في النار أي نكسه.
Abu Dawood Al-Sijistany was asked about this Hadeeth. He said, ‘It is a brief Hadeeth and it’s meaning is, ‘One who cuts a lote tree in a wilderness, the traveller shades by it, in vain and unjustly, without there being any right for him in it, Allah-azwj would lower his head into the Fire, i.e., stoop it’.
و أقول قد مر معنى الحديث في المجلد العاشر و أنه كانت سدرة عند قبر الحسين ع و كانت علامة قبره فقطعها بعض الخلفاء ليعمي أثر قبره فالملعون قاطع تلك السدرة و هي من معجزاته ع.
And I (Majlisi) am saying, ‘The Hadeeth has already passed in the tenth volume, and it is that there used to be a lote tree by the grave of Al-Husayn-asws, and it was a sign of (location of) his-asws grave. One of the caliphs had it cut down in order to blind (efface) the traces of his-asws grace. The accursed is the cutter of that lote tree, and it is one of his-asws miracles’.
قد مر في ج 45 ص 398 نقلا عن أمالي الطوسيّ 1 ر 333 بإسناده عن يحيى ابن المغيرة قال: كنت عند جرير بن عبد الحميد اذ جاءه رجل من أهل العراق فسأله جرير عن خبر الناس
Note: It has passed in volume 45 page 398, copied from ‘Amaali’ of Al Tusi V 1, p 333, by his chain from Yahya Ibn Al-Mugheira who said, ‘I was in the presence of Jareer Bin Abdul Hameed when a man from the people of Al-Iraq came to him. Jareer asked him about news of the people.
فقال: تركت الرشيد و قد كرب قبر الحسين عليه السّلام و أمر أن تقطع السدرة التي فيه فقطعت،
He said, ‘I left behind (caliph) Al Rasheed and he was tilling (cultivating) at the grave of Al-Husayn-asws, may the greetings be upon him-asws, and he had ordered with cutting off the lote tree which was by it, so it was cut down’.
قال: فرفع جرير يديه و قال: اللّه أكبر جاءنا فيه حديث عن رسول اللّه صلّى اللّه عليه و آله أنّه قال:« لعن اللّه قاطع السدرة ثلاثا»
He (the narrator) said, ‘Jareer raised his hands and said, ‘Allah-azwj is the Greatest! A Hadeeth has come to us regarding it from Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws. He-saww said: ‘May Allah-azwj Curse the cutter of the lote tree!’ – thrice.
فلم نقف على معناه حتّى الآن لان القصد بقطعه تغيير مصرع الحسين عليه السّلام حتّى لا يقف الناس على قبره.
We did not pause upon (understood) its meaning until now, because the purpose of cutting it is to change the lying place of Al-Husayn-asws, may the greetings be upon him-asws, until the people would not pause at his-asws grave’’.
[1] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 1
[2] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 2
[3] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 3
[4] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 4
[5] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 5
[6] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 6 a
[7] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 6 b
[8] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 6 c
[9] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 7
[10] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 8 a
[11] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 8 b
[12] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 9
[13] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 10 a
[14] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 10 b
[15] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 10 c
[16] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 11
[17] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 12
[18] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 13
[19] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 14 a
[20] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 14 b
[21] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 14 c
[22] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 15
[23] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 16
[24] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 17
[25] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 18
[26] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 19
[27] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 20
[28] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 21 a
[29] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 21 b
[30] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 22
[31] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 23
[32] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 24
[33] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 25
[34] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 26
[35] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 27
[36] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 28 a
[37] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 28 b
[38] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 29 a
[39] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 29 b
[40] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 29 c
[41] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 29 d
[42] Bihar Al-Anwaar – V 63 The book of animals – Ch 9 H 29 e
[43] Bihar Al-Anwaar – V 63 The book of animals – Ch 10 H 1
[44] Bihar Al-Anwaar – V 63 The book of animals – Ch 10 H 2
[45] Bihar Al-Anwaar – V 63 The book of animals – Ch 10 H 3
[46] Bihar Al-Anwaar – V 63 The book of animals – Ch 10 H 4
[47] Bihar Al-Anwaar – V 63 The book of animals – Ch 10 H 5
[48] Bihar Al-Anwaar – V 63 The book of animals – Ch 10 H 6
[49] Bihar Al-Anwaar – V 63 The book of animals – Ch 10 H 7
[50] Bihar Al-Anwaar – V 63 The book of animals – Ch 10 H 8
[51] Bihar Al-Anwaar – V 63 The book of animals – Ch 10 H 9
[52] Bihar Al-Anwaar – V 63 The book of animals – Ch 10 H 10
[53] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 1
[54] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 2
[55] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 3
[56] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 4
[57] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 5
[58] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 6
[59] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 7
[60] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 8
[61] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 9
[62] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 10
[63] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 11
[64] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 12
[65] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 13
[66] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 14
[67] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 15
[68] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 16
[69] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 17
[70] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 18
[71] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 19
[72] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 20
[73] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 21
[74] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 22
[75] Bihar Al-Anwaar – V 63 The book of animals – Ch 11 H 23
[76] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 1
[77] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 2
[78] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 3
[79] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 4
[80] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 5
[81] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 6
[82] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 7
[83] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 8
[84] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 9
[85] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 10
[86] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 11
[87] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 12
[88] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 13
[89] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 14
[90] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 15
[91] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 16
[92] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 17
[93] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 18
[94] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 19
[95] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 20
[96] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 21 a
[97] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 21 b
[98] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 21 c
[99] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 21 d
[100] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 22
[101] Bihar Al-Anwaar – V 63 The book of animals – Ch 12 H 23
[102] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 1
[103] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 2
[104] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 3
[105] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 4
[106] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 5
[107] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 6
[108] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 7
[109] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 8
[110] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 9 a
[111] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 9 b
[112] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 10 a
[113] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 10 b
[114] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 10 c
[115] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 10 d
[116] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 11
[117] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 12
[118] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 13
[119] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 14
[120] Bihar Al-Anwaar – V 63 The book of animals – Ch 13 H 15
[121] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 1 a
[122] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 1 b
[123] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 1 c
[124] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 2
[125] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 3
[126] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 4
[127] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 5
[128] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 6
[129] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 7
[130] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 8
[131] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 9
[132] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 10
[133] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 11
[134] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 12
[135] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 13
[136] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 14
[137] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 15
[138] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 16
[139] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 17
[140] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 18
[141] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 19
[142] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 20
[143] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 21
[144] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 22
[145] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 23
[146] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 24
[147] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 25
[148] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 26
[149] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 27 a
[150] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 27 b
[151] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 28
[152] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 29
[153] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 30 a
[154] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 30 b
[155] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 31
[156] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 32
[157] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 33
[158] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 34
[159] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 35
[160] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 36
[161] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 37
[162] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 38
[163] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 39
[164] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 40 a
[165] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 40 b
[166] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 41
[167] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 42
[168] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 43
[169] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 44
[170] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 45 a
[171] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 45 b
[172] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 46 a
[173] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 46 b
[174] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 47
[175] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 48
[176] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 49
[177] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 50
[178] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 51
[179] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 52
[180] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 53
[181] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 54
[182] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 55
[183] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 56
[184] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 57
[185] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 58
[186] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 59
[187] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 60
[188] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 61
[189] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 62
[190] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 63
[191] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 64
[192] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 65
[193] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 66
[194] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 67
[195] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 68 a
[196] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 68 b
[197] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 68 c
[198] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 a
[199] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 b
[200] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 c
[201] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 d
[202] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 e
[203] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 f
[204] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 g
[205] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 h
[206] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 i
[207] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 j
[208] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 k
[209] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 l
[210] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 m
[211] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 n
[212] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 o
[213] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 p
[214] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 q
[215] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 r
[216] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 s
[217] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 t
[218] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 u
[219] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 69 v
[220] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 70 a
[221] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 70 b
[222] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 70 c
[223] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 71
[224] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 72
[225] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 73 a
[226] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 73 b
[227] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 73 c
[228] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 73 d
[229] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 73 e
[230] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 73 f
[231] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 73 g
[232] Bihar Al-Anwaar – V 63 The book of animals – Ch 14 H 73 h
[233] Bihar Al-Anwaar – V 63 The book of animals – Ch 15 H 1
[234] Bihar Al-Anwaar – V 63 The book of animals – Ch 15 H 2
[235] Bihar Al-Anwaar – V 63 The book of animals – Ch 15 H 3
[236] Bihar Al-Anwaar – V 63 The book of animals – Ch 15 H 4
[237] Bihar Al-Anwaar – V 63 The book of animals – Ch 15 H 5
[238] Bihar Al-Anwaar – V 63 The book of animals – Ch 15 H 6
[239] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 1
[240] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 2
[241] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 3
[242] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 4
[243] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 5
[244] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 6 a
[245] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 6 b
[246] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 7 a
[247] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 7 b
[248] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 8
[249] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 9
[250] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 10
[251] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 11
[252] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 12
[253] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 13
[254] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 14 a
[255] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 14 b
[256] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 14 c
[257] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 15 a
[258] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 15 b
[259] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 16
[260] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 17
[261] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 18
[262] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 19
[263] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 20
[264] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 21
[265] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 22
[266] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 23 a
[267] Bihar Al-Anwaar – V 63 The book of animals – Ch 16 H 23 b
[268] Bihar Al-Anwaar – V 63 The book of animals – Ch 17 H 1 a
[269] Bihar Al-Anwaar – V 63 The book of animals – Ch 17 H 1 b
[270] Bihar Al-Anwaar – V 63 The book of animals – Ch 17 H 2
[271] Bihar Al-Anwaar – V 63 The book of animals – Ch 17 H 3
[272] Bihar Al-Anwaar – V 63 The book of animals – Ch 17 H 4
[273] Bihar Al-Anwaar – V 63 The book of animals – Ch 17 H 5
[274] Bihar Al-Anwaar – V 63 The book of animals – Ch 17 H 6
[275] Bihar Al-Anwaar – V 63 The book of animals – Ch 17 H 7
[276] Bihar Al-Anwaar – V 63 The book of animals – Ch 17 H 8
[277] Bihar Al-Anwaar – V 63 The book of animals – Ch 18 H 1
[278] Bihar Al-Anwaar – V 63 The book of animals – Ch 18 H 2
[279] Bihar Al-Anwaar – V 63 The book of animals – Ch 18 H 3 a
[280] Bihar Al-Anwaar – V 63 The book of animals – Ch 18 H 3 b
[281] Bihar Al-Anwaar – V 63 The book of animals – Ch 18 H 4
[282] Bihar Al-Anwaar – V 63 The book of animals – Ch 18 H 5
[283] Bihar Al-Anwaar – V 63 The book of animals – Ch 18 H 6
[284] Bihar Al-Anwaar – V 63 The book of animals – Ch 18 H 7
[285] Bihar Al-Anwaar – V 63 The book of animals – Ch 18 H 8
[286] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 1 a
[287] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 1 b
[288] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 2
[289] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 3 a
[290] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 3 b
[291] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 4
[292] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 5
[293] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 6
[294] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 7
[295] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 8
[296] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 9 a
[297] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 9 b
[298] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 10
[299] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 11
[300] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 12
[301] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 13
[302] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 14
[303] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 15
[304] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 16
[305] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 17
[306] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 18
[307] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 19
[308] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 20
[309] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 21
[310] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 22
[311] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 23
[312] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 24
[313] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 25
[314] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 26
[315] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 27
[316] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 28
[317] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 29
[318] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 30
[319] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 31
[320] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 32
[321] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 33
[322] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 34
[323] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 35 a
[324] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 35 b
[325] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 35 c
[326] Bihar Al-Anwaar – V 63 The book of animals – Ch 19 H 35 d
[327] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 1
[328] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 2
[329] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H
[330] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 4
[331] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 5
[332] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 6
[333] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 7
[334] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 8
[335] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 9
[336] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 10
[337] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 11
[338] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 12
[339] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 13 a
[340] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 13 b
[341] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 14
[342] Bihar Al-Anwaar – V 63 The book of animals – Ch 20 H 15
[343] Bihar Al-Anwaar – V 63 The book of animals – Ch 21 H 1
[344] Bihar Al-Anwaar – V 63 The book of animals – Ch 21 H 2
[345] Bihar Al-Anwaar – V 63 The book of animals – Ch 21 H 3
[346] Bihar Al-Anwaar – V 63 The book of plants – Ch 1 H 1
[347] Bihar Al-Anwaar – V 63 The book of plants – Ch 1 H 2
[348] Bihar Al-Anwaar – V 63 The book of plants – Ch 1 H 3
[349] Bihar Al-Anwaar – V 63 The book of plants – Ch 1 H 4
[350] Bihar Al-Anwaar – V 63 The book of plants – Ch 1 H 5
[351] Bihar Al-Anwaar – V 63 The book of plants – Ch 1 H 6
[352] Bihar Al-Anwaar – V 63 The book of plants – Ch 1 H 8