Volume 73
Part 1 out of 4
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
أبواب التحية و التسليم و العطاس و ما يتعلق بها
CHAPTERS ON THE SALUTAIONS, AND THE GREETINGS, AND THE SNEEZING AND WHAT IS RELATED WITH IT
باب 97 إفشاء السلام و الابتداء به و فضله و آدابه و أنواعه و أحكامه و القول عند الافتراق
CHAPTER 97 – INITIATING THE GREETINGS, AND BEGINNING WITH IT, AND ITS MERIT, AND ITS ETIQUETTES, AND ITS TYPES, AND ITS RULINGS, AND THE WORD AT THE SEPARATION
الآيات
The Verses
النساء وَ إِذا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْها أَوْ رُدُّوها إِنَّ اللَّهَ كانَ عَلى كُلِّ شَيْءٍ حَسِيباً
(Surah) ‘Al Nisa’: And when you are greeted with a greeting, greet with a better (greeting) than it or return it (with the same); Allah was always a Reckoner of all things [4:86]
يونس وَ تَحِيَّتُهُمْ فِيها سَلامٌ
(Surah) ‘Yunus-as’: And their greeting therein would be, ‘Peace’, [10:10]
هود وَ لَقَدْ جاءَتْ رُسُلُنا إِبْراهِيمَ بِالْبُشْرى قالُوا سَلاماً قالَ سَلامٌ إلى قوله تعالى رَحْمَتُ اللَّهِ وَ بَرَكاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ
(Surah) ‘Hud-as’: And Our Messengers had come to Ibrahim with the glad tidings. They said: ‘Peace!’ He said: ‘Peace’. [11:69] – up to His-azwj Words: The Mercy of Allah and His Blessings are upon you, the People of the Household, [11:73]
إبراهيم تَحِيَّتُهُمْ فِيها سَلامٌ
(Surah) ‘Ibrahim-as’: Their greeting therein would be, ‘Salaam!’ [14:23]
الحجر وَ نَبِّئْهُمْ عَنْ ضَيْفِ إِبْراهِيمَ- إِذْ دَخَلُوا عَلَيْهِ فَقالُوا سَلاماً
(Surah) ‘Al Hijr’: And inform them about the guests of Ibrahim [15:51] When they came up to him, they said, ‘Salam!’ [15:52]
النحل يَقُولُونَ سَلامٌ عَلَيْكُمْ ادْخُلُوا الْجَنَّةَ بِما كُنْتُمْ تَعْمَلُونَ
(Surah) ‘Al Nahl’: Those whom the Angels cause to die in a good state saying: ‘Peace be upon you! Enter the Paradise due to what you had been doing’ [16:32]
مريم قالَ سَلامٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي
(Surah) ‘Maryam-as’: He said, Peace be on you! I shall seek Forgiveness of my Lord for you [19:47]
و قال تعالى لا يَسْمَعُونَ فِيها لَغْواً إِلَّا سَلاماً
And the Exalted: They shall not be hearing vanities therein except Salaam (Peace), [19:62]
النور فَإِذا دَخَلْتُمْ بُيُوتاً فَسَلِّمُوا عَلى أَنْفُسِكُمْ تَحِيَّةً مِنْ عِنْدِ اللَّهِ مُبارَكَةً طَيِّبَةً كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآياتِ لَعَلَّكُمْ تَعْقِلُونَ
(Surah) ‘Al Noor’: So when you enter houses, then greet upon yourselves being a salutation from the Presence of Allah, Blessed, Good. Like that, Allah Clarifies the Verses, perhaps you will use your intellects [24:61]
الفرقان وَ إِذا خاطَبَهُمُ الْجاهِلُونَ قالُوا سَلاماً
(Surah) ‘Al Furqan’: and when the ignorant one address them, they say, ‘Peace!’ [25:63]
و قال تعالى وَ يُلَقَّوْنَ فِيها تَحِيَّةً وَ سَلاماً
And the Exalted Said: and they would be met therein with greetings and salutations [25:75]
الأحزاب تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلامٌ
(Surah) ‘Al Ahzaab’: Their salutation on the Day that they meet Him shall be, Peace! [33:44]
الذاريات إِذْ دَخَلُوا عَلَيْهِ فَقالُوا سَلاماً قالَ سَلامٌ
(Surah) ‘Al Zariyaat’: When they came to him, they said: ‘Peace!’ He said: ‘Peace!’ [51:25]
الواقعة إِلَّا قِيلًا سَلاماً سَلاماً
(Surah) ‘Al Waqia’: Except it would be said, ‘Peace! Peace!’ [56:26].
1- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص أَمَرَهُمْ بِسَبْعٍ عِيَادَةِ الْمَرْضَى وَ اتِّبَاعِ الْجَنَائِزِ وَ إِبْرَارِ الْقَسَمِ وَ تَسْمِيتِ الْعَاطِسِ وَ نَصْرِ الْمَظْلُومِ وَ إِفْشَاءِ السَّلَامِ وَ إِجَابَةِ الدَّاعِي.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqah,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Rasool-Allah-saww instructed them with seven – consoling the sick, and following the funeral, and fulfilling the vows, and Naming (Allah-azwj) at the sneeze, and helping the oppressed, and initiating the greetings, and answering the invitation’’.[1]
2- مع، معاني الأخبار لي، الأمالي للصدوق الْعَطَّارُ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ فِي الْجَنَّةِ غُرَفاً يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا وَ بَاطِنُهَا مِنْ ظَاهِرِهَا يَسْكُنُهَا مِنْ أُمَّتِي مَنْ أَطَابَ الْكَلَامَ وَ أَطْعَمَ الطَّعَامَ وَ أَفْشَى السَّلَامَ وَ صَلَّى بِاللَّيْلِ وَ النَّاسُ نِيَامٌ
(The books) ‘Ma’any Al Akhbaar’, (and) ‘Al Amaali’ of Al Sadouq – Al Attar, from Sa’ad, from Sa’ad, from Ibn Isa, from his father, from Ibn Abu Umeyr, from Al Batainy, from Abu Baseer,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘In the Paradise there is a tower, its exterior can be seen from its interior, and its interior can be seen from its exterior. They will dwell in it from my-saww community – one who is of good speech, and feeding the food, and initiating the greetings, and praying Salat at night while the people sleep’.
ثُمَّ قَالَ إِفْشَاءُ السَّلَامِ أَنْ لَا يَبْخَلَ بِالسَّلَامِ عَلَى أَحَدٍ مِنَ الْمُسْلِمِينَ.
Then he-asws said: ‘Initiating the greetings is that one is not miserly with the greetings upon anyone of the Muslims’’.[2]
3- فس، تفسير القمي فَإِذا دَخَلْتُمْ بُيُوتاً فَسَلِّمُوا عَلى أَنْفُسِكُمْ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ يَقُولُ إِذَا دَخَلَ الرَّجُلُ مِنْكُمْ بَيْتَهُ فَإِنْ كَانَ فِيهِ أَحَدٌ يُسَلِّمُ عَلَيْهِمْ وَ إِنْ لَمْ يَكُنْ فِيهِ أَحَدٌ فَلْيَقُلِ السَّلَامُ عَلَيْنَا مِنْ عِنْدِ رَبِّنَا يَقُولُ اللَّهُ تَحِيَّةً مِنْ عِنْدِ اللَّهِ مُبارَكَةً طَيِّبَةً.
Tafseer Al Qummi –
‘So when you enter houses, then greet upon yourselves [24:61] – in a report by Abu Al-Jaroud, from Abu Ja’far-asws having said: ‘He-azwj is Saying, whenever the man from you enters his house, if there is anyone in it, he should greet, and if there does not happen to be anyone in it, let him say, ‘The greetings be upon us from our Lord-azwj’. Allah-azwj Says: ‘being a salutation from the Presence of Allah, Blessed, Good. [24:61]’’.[3]
أقول و في بعض النسخ و قيل إِذَا لَمْ يَرَ الدَّاخِلُ بَيْتاً أَحَداً يَقُولُ فِيهِ السَّلامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ يَقْصِدُ بِهِ الْمَلَكَيْنِ اللَّذَيْنِ عَلَيْهِ شُهُودٌ.
Note – I (Majlisi) am saying, ‘In one of the copies, ‘And it is said, when the one entering does not see anyone in the house, he should say in it, ‘The greetings be upon you, and Mercy of Allah-azwj’, aiming by it the two Angels who are witnesses upon him’’.
4- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنَ التَّوَاضُعِ أَنْ تُسَلِّمَ عَلَى مَنْ لَقِيتَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Ali Al Kufi, from usman Bin Isa, from Haroun Bin Kharjah,
‘From Abu Abdullah-asws having said: ‘From the humility is that you greet unto the one you meet’’.[4]
5- جا، المجالس للمفيد عَنْ أَنَسٍ قَالَ قَالَ النَّبِيُّ ص يَا أَنَسُ سَلِّمْ عَلَى مَنْ لَقِيتَ يَزِيدُ اللَّهُ فِي حَسَنَاتِكَ وَ سَلِّمْ فِي بَيْتِكَ يَزِيدُ اللَّهُ فِي بَرَكَتِكَ.
(The book) ‘Al Majaalis’ of Al Mufeed, from Anas (well known fabricator) who said,
‘The Prophet-saww said: ‘O Anas! Greet unto the one you meet, Allah-azwj will Increase in your good deed, and greet in your house, Allah-azwj will Increase in your Blessings’’.[5]
6- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ بَدَأَ بِالْكَلَامِ قَبْلَ السَّلَامِ فَلَا تُجِيبُوهُ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Hashim, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who begins with the talk before the greetings, do not answer him!’’[6]
وَ قَالَ ع لَا تَدْعُ إِلَى طَعَامِكَ أَحَداً حَتَّى يُسَلِّمَ.
And he-asws said: ‘Do not invite anyone to your meal until he greets’’.[7]
7- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْهَاشِمِيِّ عَنْ خَالِهِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ رَجُلٍ عَنِ ابْنِ الْمُنْكَدِرِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص خَيْرُكُمْ مَنْ أَطْعَمَ الطَّعَامَ وَ أَفْشَى السَّلَامَ وَ صَلَّى وَ النَّاسُ نِيَامٌ.
(The book) ‘Al Khisaal’ – My father, from Al Himeyri, from Al Barqy, from his father, from Abdullah Bin Al Fazl Al Nowfaly, from Isa Bin Abdullah Al Hashimy, from his maternal uncle Muhammad Bin Suleyman, from a man, from Ibn Al Munkadir raising it, said,
‘Best of you is one feeding the food, and initiating the greetings, and praying Salat by the people sleep’’.[8]
8- ل، الخصال مُحَمَّدُ بْنُ عَمْرِو بْنِ عَلِيٍّ عَنْ عَبْدِ السَّلَامِ بْنِ مُحَمَّدٍ الْعَبَّاسِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ عُقْبَةَ عَنِ الْخَضِرِ بْنِ أَبَانٍ عَنْ إِبْرَاهِيمَ بْنِ هُدْبَةَ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص يَوْماً يَا أَنَسُ أَسْبِغِ الْوُضُوءَ تَمُرَّ عَلَى الصِّرَاطِ مَرَّ السَّحَابِ أَفْشِ السَّلَامَ يَكْثُرْ خَيْرُ بَيْتِكَ أَكْثِرْ مِنْ صَدَقَةِ السِّرِّ فَإِنَّهَا تُطْفِئُ غَضَبَ الرَّبِّ عَزَّ وَ جَلَ.
(The book) ‘Al Khisaal’ – Muhammad Bin Amro Bin Ali, from Abdul Salam Bin Muhammad Al Abbas, from Muhammad Bin Muhammad Bin Uqbah, from Al Khazir Bin Aban, from Ibrahim Bin Hubah, from Anas (a well-known fabricator) said,
‘Rasool-Allah-saww said one day: ‘O Anas! Perfect the Wud’u, you will pass upon the Bridge the passing of the cloud! Initiate the greetings, goodness will frequent your house more frequently than the charity (donated in) secret, for it extinguishes Wrath of the Lord-azwj Mighty and Majestic’’.[9]
9- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ يَضْمَنُ لِي أَرْبَعَةً بِأَرْبَعَةِ أَبْيَاتٍ فِي الْجَنَّةِ مَنْ أَنْفَقَ وَ لَمْ يَخَفْ فَقْراً وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ وَ أَفْشَى السَّلَامَ فِي الْعَالَمِ وَ تَرَكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ashari, from Muhammad Bin Al-Husayn, from Muhammad Bin Sinan, from Muawiya Bin Wuheyb,
‘From Abu Abdullah-asws having said: ‘Who will guarantee four for four houses in the Paradise? – The one who spends and does not fear poverty, and is fair to the people from himself, and initiate the greeting in the world, and neglects the showing off even though he were to be rightful’’.[10]
10- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا دَخَلَ أَحَدُكُمْ مَنْزِلَهُ فَلْيُسَلِّمْ عَلَى أَهْلِهِ يَقُولُ السَّلَامُ عَلَيْكُمْ فَإِنْ لَمْ يَكُنْ لَهُ أَهْلٌ فَلْيَقُلِ السَّلَامُ عَلَيْنَا مِنْ رَبِّنَا
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – ‘Amir Al-Momineen-asws said: ‘Whenever one of you enters his house, let him greet unto its people saying, ‘The greetings be upon you all’. If there do not happen to be family members for him, let him say, ‘The greetings be upon us from our Lord‑azwj’’.
وَ قَالَ ع إِذَا قَالَ لَكَ أَخُوكَ حَيَّاكَ اللَّهُ بِالسَّلَامِ فَقُلْ أَنْتَ فَحَيَّاكَ اللَّهُ بِالسَّلَامِ وَ أَحَلَّكَ دَارَ الْمُقَامِ.
And he-asws said: ‘When your brother says to you, ‘May Allah-azwj Salute you with the greetings’, so you should say, ‘May Allah-azwj Salute you with the greetings and Grant you the ever-lasting house’’.[11]
11- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنْ مُحَمَّدِ بْنِ صَالِحٍ الْقَاضِي عَنْ مَسْرُوقِ بْنِ الْمَرْزُبَانِ عَنْ حَفْصٍ عَنْ عَاصِمِ بْنِ أَبِي عُثْمَانَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَعْجَزَ النَّاسِ مَنْ عَجَزَ مِنَ الدُّعَاءِ وَ إِنَّ أَبْخَلَ النَّاسِ مَنْ بَخِلَ بِالسَّلَام.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Muhammad Bin Salih Al Qazy, from Masrouq Bin Al Marzuban, from Hafs, from Aasim Bin Abu Usman, from Abu Hureyra (well known fabricator),
‘Rasool-Allah-saww said: ‘The most incapable of people is one who is unable from the supplication, and the most miserly of the people is one miserly with the greetings’’.[12]
12- ما، الأمالي للشيخ الطوسي عَنْ أَبِي قِلَابَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ لَقِيَ عَشَرَةً مِنَ الْمُسْلِمِينَ فَسَلَّمَ عَلَيْهِمْ كَتَبَ اللَّهُ لَهُ عِتْقَ رَقَبَةٍ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Abu Qilabah who said,
‘Rasool-Allah-saww said: ‘One who meets ten from the Muslims so he greets unto them, Allah‑azwj will Write for him (Rewards of) freeing a neck’’.[13]
13- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا تَلَاقَيْتُمْ فَتَلَاقَوْا بِالتَّسْلِيمِ وَ التَّصَافُحِ وَ إِذَا تَفَرَّقْتُمْ فَتَفَرَّقُوا بِالاسْتِغْفَارِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Ibn Qawlawiyah, from his father, from Sa’ad, from Ahmad Bin Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Ibn Ameyra, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Whenever you meet each other, meet with the greetings and the handshake, and when you separate, separate with seeking the Forgiveness (for each other)’’.[14]
14- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ عَبَّادِ بْنِ أَحْمَدَ الْقَزْوِينِيِّ عَنْ أَبِيهِ عَنْ جَابِرٍ عَنِ الشَّعْبِيِّ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيِّ قَالَ: سَمِعْتُ سَلْمَانَ الْفَارِسِيَّ يَقُولُ لِي وَ لِلْأَشْعَثِ بْنِ قَيْسٍ إِنَّ لِي عِنْدَكُمَا وَدِيعَةً
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Uqdah, from Abbad Bin Ahmad Al Qazwiny, from his father, from Jabir, from Al Shaby, from Jabir Bin Abdullah Al Najaly who said,
‘I heard Salman Al-Farsi-ra saying to me and to Al-Ash’as Bin Qays: ‘There is a deposit for me‑ra in your possession’.
فَقُلْنَا مَا نَعْلَمُهَا إِلَّا أَنَّ قَوْماً قَالُوا لَنَا أَقْرِءُوهُ عَنَّا السَّلَامَ
We said, ‘We do not know it, except that a group had said to us, ‘Convey the greetings to him‑ra from us’!’
قَالَ فَأَيُّ شَيْءٍ أَفْضَلُ مِنَ السَّلَامِ وَ هِيَ تَحِيَّةُ أَهْلِ الْجَنَّةِ.
He-ra said, ‘So which thing is better than the greetings, and it is a salutation of the people of Paradise?’’[15]
15- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ بْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ جَدِّهِ الْبُهْلُولِ بْنِ حَسَّانَ عَنْ أَبِي شَيْبَةَ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ الْهَمْدَانِيِّ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص قَالَ: إِنَّ لِلْمُسْلِمِ عَلَى أَخِيهِ الْمُسْلِمِ مِنَ الْمَعْرُوفِ سِتّاً يُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ وَ يَعُودُهُ إِذَا مَرِضَ وَ يُسَمِّتُهُ إِذَا عَطَسَ وَ يَشْهَدُهُ إِذَا مَاتَ وَ يُجِيبُهُ إِذَا دَعَاهُ وَ يُحِبُّ لَهُ مَا يُحِبُّ لِنَفْسِهِ وَ يَكْرَهُ لَهُ مَا يَكْرَهُ لِنَفْسِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ahmad Bin Is’haq Bin Bahloul, from his father, from his grandfather Al Bahloul Bin Hassan, from Abu Sheyba, from Abu Is’haq, from Al Haris Al Hamdany,
‘From Ali-asws, from the Prophet-saww having said: ‘For the Muslim upon his Muslim brother there are six acts of kindness – greeting unto him when he meets him, and consoling him when he is sick, and naming (Allah-azwj) when he sneezes, and attend him when he dies, and answering him when he invites him, and loving for him what he loves for himself and disliking for him what he dislikes for himself’’.[16]
16- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْقَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَإِذا دَخَلْتُمْ بُيُوتاً فَسَلِّمُوا عَلى أَنْفُسِكُمْ الْآيَةَ فَقَالَ هُوَ تَسْلِيمُ الرَّجُلِ عَلَى أَهْلِ الْبَيْتِ حِينَ يَدْخُلُ ثُمَّ يَرُدُّونَ عَلَيْهِ فَهُوَ سَلَامُكُمْ عَلَى أَنْفُسِكُمْ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Muhammad Bin Al-Husayn, from Muhammad Bin Al Fuzeyl, from Abu Al Sabbah who said,
‘I asked Abu Ja’far-asws about Words of Allah-azwj Mighty and Majestic: So when you enter houses, then greet upon yourselves [24:61] – the Verse. He-asws said: ‘It is the greeting of the man unto people of the household when he enters, then they should respond unto him, so it is your greetings upon yourselves’’.[17]
17- مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْبَخِيلُ مَنْ بَخِلَ بِالسَّلَامِ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Ali, from his father, from Ibn Fazzal, from Muawiya Bin Wahab,
‘From Abu Abdullah-asws having said: ‘The miser is the one miserly with the greetings’’.[18]
18- كشف، كشف الغمة مِنْ كِتَابِ الدَّلَائِلِ لِلْحِمْيَرِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ الصَّيْرَفِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع- وَ كُنْتُ تَرَكْتُ التَّسْلِيمَ عَلَى أَصْحَابِنَا فِي مَسْجِدِ الْكُوفَةِ وَ ذَلِكَ لِتَقِيَّةٍ عَلَيْنَا فِيهَا شَدِيدَةٍ فَقَالَ لِي أَبُو عَبْدِ اللَّهِ يَا إِسْحَاقُ مَتَى أَحْدَثْتَ هَذَا الْجَفَاءَ لِإِخْوَانِكَ تَمُرُّ بِهِمْ فَلَا تُسَلِّمُ عَلَيْهِمْ
(The book) ‘Kashaf Al Ghummah’, from the book ‘Al Dalaail’ of Al Himeyri, from Is’haq Bin Ammar Al Sayrafi who said,
‘I entered to see Abu Abdullah-asws, and I had been neglecting the greeting unto our companion in Masjid Al-Kufa, and was due to severe Taqiyyah (dissimulation) upon us in it. Abu Abdullah-asws said: ‘O Is’haq! When this estrangement to your brethren, pass by them and do not greet unto them’.
فَقُلْتُ لَهُ ذَلِكَ لِتَقِيَّةٍ كُنْتُ فِيهَا
I said to him-asws, ‘That is due to Taqiyyah I was in’.
فَقَالَ لَيْسَ عَلَيْكَ فِي التَّقِيَّةِ تَرْكُ السَّلَامِ وَ إِنَّمَا عَلَيْكَ فِي التَّقِيَّةِ الْإِذَاعَةُ إِنَّ الْمُؤْمِنَ لَيَمُرُّ بِالْمُؤْمِنِينَ فَيُسَلِّمُ عَلَيْهِمْ فَتَرُدُّ الْمَلَائِكَةُ سَلَامٌ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ أَبَداً.
He-asws said: ‘It isn’t upon you during the Taqiyyah, neglecting the greeting, and rather upon you in the Taqiyyah is (not to) publicise. The Momin passes by the Momineen, then greets unto them, so the Angels respond, ‘Greeting be upon you and Mercy of Allah-azwj and His-azwj Blessings, for ever!’’[19]
19- مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ: إِنَّ مِنَ التَّوَاضُعِ أَنْ يَرْضَى الرَّجُلُ بِالْمَجْلِسِ دُونَ الْمَجْلِسِ وَ أَنْ يُسَلِّمَ عَلَى مَنْ يَلْقَى وَ أَنْ يَتْرُكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً وَ لَا يُحِبَّ أَنْ يُحْمَدَ عَلَى التَّقْوَى.
(The book) ‘Ma’any Al Akhbar’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘From the humility is the man being satisfied with the seat below the seat (of his status), and he greets upon the one he meets, and he neglects the showing-off and even if he were to be rightful, and he does not like to be praised upon the piety’’.[20]
20- فس، تفسير القمي قَالَ: كَانَ أَصْحَابُ رَسُولِ اللَّهِ ص إِذَا أَتَوْهُ يَقُولُونَ لَهُ أَنْعِمْ صَبَاحاً وَ أَنْعِمْ مَسَاءً وَ هِيَ تَحِيَّةُ أَهْلِ الْجَاهِلِيَّةِ فَأَنْزَلَ اللَّهُ وَ إِذا جاؤُكَ حَيَّوْكَ بِما لَمْ يُحَيِّكَ بِهِ اللَّهُ
Tafseer Al-Qummi –
‘The companions of Rasool-Allah-saww, when they came to him-saww were saying to him-saww, ‘Good morning’, and ‘Good evening’, and it is a salutation of people of the pre-Islamic period. So Allah-azwj Revealed: And when they come to you, they greet you with what Allah does not Greet you with, [58:8].
فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص قَدْ أَبْدَلَنَا اللَّهُ بِخَيْرٍ مِنْ ذَلِكَ تَحِيَّةِ أَهْلِ الْجَنَّةِ السَّلَامُ عَلَيْكُمْ.
Rasool-Allah-saww said to them: ‘Allah-azwj has Replaced for us-asws with better than that. Salutation of the people of Paradise is, ‘The greetings be unto you’’.[21]
21- ع، علل الشرائع بِالْإِسْنَادِ إِلَى وَهْبٍ قَالَ: لَمَّا أَسْجَدَ اللَّهُ عَزَّ وَ جَلَّ الْمَلَائِكَةَ لآِدَمَ ع- وَ أَبَى إِبْلِيسُ أَنْ يَسْجُدَ قَالَ لَهُ رَبُّهُ عَزَّ وَ جَلَ فَاخْرُجْ مِنْها فَإِنَّكَ رَجِيمٌ- وَ إِنَّ عَلَيْكَ لَعْنَتِي إِلى يَوْمِ الدِّينِ
(The book) ‘Ilal Al Sharaie’ – By the chain to Wahab who said,
‘When Allah-azwj Mighty and Majestic Made the Angels do Sajdah to Adam-as, and Iblees-la refused to do Sajdah, his-la Lord-azwj Mighty and Majestic Said to him-la: He Said: “Then Exit from it, for you are Pelted! [38:77] And surely upon you is My curse up to the Day of Religion (Reckoning)!” [38:78].
ثُمَّ قَالَ عَزَّ وَ جَلَّ لآِدَمَ يَا آدَمُ انْطَلِقْ إِلَى هَؤُلَاءِ الْمَلَإِ مِنَ الْمَلَائِكَةِ فَقُلْ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
The Mighty and Majestic Said to Adam-as: “O Adam-as! Go to those assemblies of the Angles and say: ‘The greetings upon you, and Mercy of Allah-azwj and Blessings!’
فَسَلَّمَ عَلَيْهِمْ فَقَالُوا وَ عَلَيْكَ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
He-as greeted unto them. They said, ‘And upon you-as be the greetings and Mercy of Allah-azwj and His-azwj Blessings’.
فَلَمَّا رَجَعَ إِلَى رَبِّهِ عَزَّ وَ جَلَّ قَالَ لَهُ رَبُّهُ تَبَارَكَ وَ تَعَالَى هَذِهِ تَحِيَّتُكَ وَ تَحِيَّةُ ذُرِّيَّتِكَ مِنْ بَعْدِكَ فِيمَا بَيْنَهُمْ إِلَى يَوْمِ الْقِيَامَةِ.
When he-as returned to his-as Lord-azwj Mighty and Majestic. His-as Lord-azwj Blessed and Exalted Said to him-as: “This is your-as salutation and salutation of your-as offspring from after you-as regarding what is between them, up to the Day of Qiyamah!”’[22]
22- مع، معاني الأخبار مُحَمَّدُ بْنُ هَارُونَ الزَّنْجَانِيُّ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنِ الْقَاسِمِ بْنِ سَلَّامٍ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا غِرَارَ فِي الصَّلَاةِ وَ لَا التَّسْلِيمِ.
(The book) ‘Ma’any Al Akhbar’ – Muhammad Bin Haroun Al Zanjany, from Ali Bin Abdul Aziz, from Al Qasim Bin Sallam, raising it, said,
‘Rasool-Allah-saww said: ‘There is neither ‘Girar’ in the Salat nor (in) the greetings’’.[23]
الغرار في التسليم أن يقول الرجل السلام عليك أو يرده فيقول و عليك و لا يقول و عليكم السلام و يكره تجاوز الحد في الرد كما يكره الغرار
Explanation – ‘Al-Girar’ is the man saying, ‘The greetings be upon you’, or he responds so he says, ‘And upon you’, and he does not say, ‘And upon you be the greetings’, and he dislikes exceeding the limit in the response like what he dislikes the ‘Girar’.
و ذلك أن الصادق ع سلم على رجل فقال له الرجل و عليكم السلام و رحمة الله و بركاته و مغفرته و رضوانه
And that is, Al-Sadiq-asws greeted unto a man. The man said to him-asws, ‘And upon you-asws be the greetings, and Mercy of Allah-azwj, and His-azwj Blessings, and His-azwj Forgiveness, and His‑azwj Satisfaction’.
فقال لا تجاوزوا بنا قول الملائكة لأبينا إبراهيم عليه السلام رَحْمَتُ اللَّهِ وَ بَرَكاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ.
He-asws said: ‘Do not exceed with us-asws the words of the Angels to our-asws father-as Ibrahim-as, may the greetings be upon him-as: The Mercy of Allah and His Blessings are upon you, the People of the Household, surely He is Praised, Glorious [11:73]’.
23- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبِي عُيَيْنَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ يُرَدُّ عَلَيْهِمُ الدُّعَاءُ جَمَاعَةً وَ إِنْ كَانُوا وَاحِداً الرَّجُلُ يَعْطِسُ فَيُقَالُ لَهُ يَرْحَمُكُمُ اللَّهُ فَإِنَّ مَعَهُ غَيْرَهُ وَ الرَّجُلُ يُسَلِّمُ عَلَى الرَّجُلِ فَيَقُولُ السَّلَامُ عَلَيْكُمْ وَ الرَّجُلُ يَدْعُو لِلرَّجُلِ فَيَقُولُ عَافَاكُمُ اللَّهُ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ja’far Bin Bashir, from Abu Uyayna, from Mansour Bin Hazim,
‘From Abu Abdullah-asws having said: ‘Three, the supplication is Answered upon the collectively, and even if it were one – the man sneezes, so it is said to him, ‘May Allah-azwj have mercy on you-asws’, if there was someone else with him; and the man greeting upon the man, so he says, ‘The greetings be upon you all’; and the man supplicating for the man, so he says, ‘May Allah-azwj Pardon you all’’.[24]
24- مكا، مكارم الأخلاق سَأَلَ السَّابَاطِيُّ أَبَا عَبْدِ اللَّهِ ع عَنِ النِّسَاءِ كَيْفَ يُسَلِّمْنَ إِذَا دَخَلْنَ عَلَى الْقَوْمِ قَالَ الْمَرْأَةُ تَقُولُ عَلَيْكُمُ السَّلَامُ وَ الرَّجُلُ يَقُولُ السَّلَامُ عَلَيْكُمْ.
(The book) ‘Makarim Al Akhlaq’ –
‘Al-Sabaty asked Abu Abdullah-asws about the women, how should they greet when they enter upon a group of people. He-asws said: ‘The woman should say, ‘Upon you be the greetings’, and the man should say, ‘The greetings be upon you’’.[25]
25- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْبَرْقِيِّ عَنْ رَجُلٍ عَنِ ابْنِ أَسْبَاطٍ عَنْ عَمِّهِ رَفَعَهُ إِلَى عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا دَخَلَ أَحَدُكُمْ بَيْتَهُ فَلْيُسَلِّمْ فَإِنَّهُ يُنْزِلُهُ الْبَرَكَةَ وَ تُؤْنِسُهُ الْمَلَائِكَةُ الْخَبَرَ.
(The book) ‘Ilal Al Sharaie’ – My father, from Muhammad Al Attar, from Al Ashary, from Al Barqy, from a man, from Ibn Asbat, from his uncle,
‘Raising it to Ali-asws having said: ‘Rasool-Allah-saww said: ‘Whenever one of you enters his house, let him greet for it would bring down the Blessings and the Angels will comfort him’ – the Hadeeth’’.[26]
26- ما، الأمالي للشيخ الطوسي الْحَفَّارُ عَنْ عَلِيِّ بْنِ أَحْمَدَ الْحُلْوَانِيِّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْمُقْرِي عَنْ عَلِيِّ بْنِ حَمَّادٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ: لِيُسَلِّمِ الرَّاكِبُ عَلَى الْمَاشِي وَ إِذَا سَلَّمَ مِنَ الْقَوْمِ وَاحِدٌ أَجْزَأَ عَنْهُمْ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Haffar, from Ali Bin Ahmad Al Hulwany, from Muhammad Bin Is’haq Al Muqry, from Ali Bin Hammad,
‘Rasool-Allah-saww said: ‘Let the rider greet unto the walker, and when one of the group were to greet, it will suffice on their behalf’’.[27]
27- فس، تفسير القمي وَ إِذا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْها أَوْ رُدُّوها إِنَّ اللَّهَ كانَ عَلى كُلِّ شَيْءٍ حَسِيباً قَالَ السَّلَامُ وَ غَيْرُهُ مِنَ الْبِرِّ.
Tafseer Al Qummi –
‘And when you are greeted with a greeting, greet with a better (greeting) than it or return it (with the same); Allah was always a Reckoner of all things [4:86]. He said, ‘The greeting and other things from the righteousness’’.[28]
28- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: إِذَا دَخَلْتَ الْمَسْجِدَ وَ الْقَوْمُ يُصَلُّونَ فَلَا تُسَلِّمْ عَلَيْهِمْ وَ سَلِّمْ عَلَى النَّبِيِّ ص ثُمَّ أَقْبِلْ عَلَى صَلَاتِكَ وَ إِذَا دَخَلْتَ عَلَى قَوْمٍ جُلُوسٍ يَتَحَدَّثُونَ فَسَلِّمْ عَلَيْهِمْ.
(The book) ‘Qurb Al Asnad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘When you enter the Masjid while the people are praying Salat, do not greet unto them, and (instead) greet unto the Prophet-saww, then face to your Salat; and when you enter unto a group of people seated discussing with each other, greet unto them’’.[29]
29- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَكْرَهُ رَدَّ السَّلَامِ وَ الْإِمَامُ يَخْطُبُ.
(The book) ‘Qurb Al Asnad’ – Abu Al Bakhtary,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Ali-asws used to dislike responding the greetings while the imam (prayer leader) was addressing’’.[30]
30- ب، قرب الإسناد مُحَمَّدُ بْنُ عِيسَى وَ أَحْمَدُ بْنُ إِسْحَاقَ مَعاً عَنْ سَعْدَانَ بْنِ مُسْلِمٍ قَالَ: كُنْتُ فِي الْحَمَّامِ فِي الْبَيْتِ الْأَوْسَطِ فَدَخَلَ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ ع وَ عَلَيْهِ النُّورَةُ
(The book) ‘Qurb Al Asnaad’ – Muhammad Bin Isa and Ahmad Bin Is’haq, both together from Sa’dan Bin Muslim who said,
‘I was in the bathhouse in the middle room when Abu Al-Hassan Musa-asws Bin Ja’far-asws entered, and upon him-asws was ‘Al-Noura’ (wax)’.
قَالَ فَقَالَ السَّلَامُ عَلَيْكُمْ فَرَدَدْتُ عَلَيْهِ وَ تَأَخَّرْتُ فَدَخَلَ الْبَيْتَ الَّذِي فِيهِ الْحَوْضُ فَاغْتَسَلْتُ وَ خَرَجْتُ.
He (the narrator) said, ‘He-asws said: ‘The greetings be unto you!’ I responded to him-asws, and I hesitated. He-asws entered the room in which was the fountain, and washed, and went out’’.[31]
31- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ رَفَعَهُ إِلَى الصَّادِقِ ع قَالَ: ثَلَاثَةٌ لَا يُسَلَّمُونَ الْمَاشِي مَعَ جَنَازَةٍ وَ الْمَاشِي إِلَى الْجُمُعَةِ وَ فِي بَيْتِ حَمَّامٍ.
(The book) ‘Al Khisaal – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Abu Al Khattab,
‘Raising it to Al-Sadiq-asws: ‘Three should not be greeting – the walker with the funeral, and the walker to the Friday Salat, and in the bathhouse’’.[32]
32- ل، الخصال ابْنُ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: نَهَى رَسُولُ اللَّهِ ص أَنْ يُسَلَّمَ عَلَى أَرْبَعَةٍ عَلَى السَّكْرَانِ فِي سُكْرِهِ وَ عَلَى مَنْ يَعْمَلُ التَّمَاثِيلَ وَ عَلَى مَنْ يَلْعَبُ بِالنَّرْدِ وَ عَلَى مَنْ يَلْعَبُ بِالْأَرْبَعَةَ عَشَرَ وَ أَنَا أَزِيدُكُمُ الْخَامِسَةَ أَنْهَاكُمْ أَنْ تُسَلِّمُوا عَلَى أَصْحَابِ الشِّطْرَنْجِ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Ahmad Bin Idrees, from Al Ashary,
‘Raising it to Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww Prohibited to greet unto four – unto the intoxicated during his intoxication, and unto the one who makes the images (for worship), and unto the one who plays with the dice, and unto the one playing with the fourteen (an ancient game), and I-asws shall increase you the fifth. I-asws forbid you to greet unto the players of chess’’.[33]
33- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ بُنَانِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ قَالَ: سِتَّةٌ لَا يُسَلَّمُ عَلَيْهِمْ الْيَهُودِيُّ وَ الْمَجُوسِيُّ وَ النَّصْرَانِيُّ وَ الرَّجُلُ عَلَى غَائِطِهِ وَ عَلَى مَوَائِدِ الْخَمْرِ وَ عَلَى الشَّاعِرِ الَّذِي يَقْذِفُ الْمُحْصَنَاتِ وَ عَلَى الْمُتَفَكِّهِينَ بِسَبِّ الْأُمَّهَاتِ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Bunan Bin Muhammad, from his father, from Ibn Al Mugheira, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Six are not to be greeted upon – the Jew, and the Magian, and the Christian, and the man upon his defecation, and upon the table of wine, and upon the poet whom slanders the married women, and upon the ones joking, reviling the mothers’’.[34]
34- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَعْرُوفٍ عَنْ أَبِي جَمِيلَةَ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: سِتَّةٌ لَا يَنْبَغِي أَنْ يُسَلَّمَ عَلَيْهِمْ- الْيَهُودُ وَ النَّصَارَى وَ أَصْحَابُ النَّرْدِ وَ الشِّطْرَنْجِ وَ أَصْحَابُ الْخَمْرِ وَ الْبَرْبَطِ وَ الطُّنْبُورِ وَ الْمُتَفَكِّهُونَ بِسَبِّ الْأُمَّهَاتِ وَ الشُّعَرَاءُ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Ibn Marouf, from Abu Jameela, from Ibn Tareyf, from Ibn Nubata,
‘From Amir Al-Momineen-asws having said: ‘Six, it is not appropriate that one greets unto them – the Jew, and the Christian, and players of the dice and the chess, and drinkers of the wine, and the string instruments, and the Tambourine, and the ones joking, reviling the cause of mothers, and the poets’’.[35]
35- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: لَا تُسَلِّمُوا عَلَى الْيَهُودِ وَ لَا عَلَى النَّصَارَى وَ لَا عَلَى الْمَجُوسِ وَ لَا عَبَدَةِ الْأَوْثَانِ وَ لَا عَلَى مَوَائِدِ شُرَّابِ الْخَمْرِ وَ لَا عَلَى صَاحِبِ الشِّطْرَنْجِ وَ النَّرْدِ وَ لَا عَلَى الْمُخَنَّثِ وَ لَا عَلَى الشَّاعِرِ الَّذِي يَقْذِفُ الْمُحْصَنَاتِ
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Haroun, from Ibn Sadaqah,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Neither greet unto the Jew, nor unto the Christian, nor unto the Magian, nor an idol worshipper, nor until a table of wine drinkers, nor unto the players of chess and the dice, nor unto the effeminate, nor unto the poet who slanders the married women.
وَ لَا عَلَى الْمُصَلِّي وَ ذَلِكَ لِأَنَّ الْمُصَلِّيَ لَا يَسْتَطِيعُ أَنْ يَرُدَّ السَّلَامَ لِأَنَّ التَّسْلِيمَ مِنَ الْمُسْلِمِ تَطَوُّعٌ وَ الرَّدَّ عَلَيْهِ فَرِيضَةٌ وَ لَا عَلَى آكِلِ الرِّبَا وَ لَا عَلَى رَجُلٍ جَالِسٍ عَلَى غَائِطٍ وَ لَا عَلَى الَّذِي فِي الْحَمَّامِ وَ لَا عَلَى الْفَاسِقِ الْمُعْلِنِ بِفِسْقِهِ.
Nor unto the one praying Salat, and that is because the one praying Salat is not able to respond to the greeting, because the greeting is a voluntary act from the Muslim while the responding to it is an obligation; and not upon consumer of the interest, nor unto a man sitting upon defecation, nor unto the one who is in the bathroom, nor unto the mischief maker, the one open with his mischief’’.[36]
36- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع عَنِ النَّبِيِّ ص قَالَ: إِذَا قَامَ الرَّجُلُ مِنْ مَجْلِسِهِ فَلْيُوَدِّعْ إِخْوَانَهُ بِالسَّلَامِ فَإِنْ أَفَاضُوا فِي خَيْرٍ كَانَ شَرِيكَهُمْ وَ إِنْ أَفَاضُوا فِي بَاطِلٍ كَانَ عَلَيْهِمْ دُونَهُ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqah,
‘From Al-Sadiq-asws, from his-asws father-asws, from the Prophet-saww having said: ‘When the man stands from his seat, let him bid farewell to his brethren with the greetings. If they are engaging in good, he would be their participant, and if they are engaging in falsehood, it would be against them, apart from him’’.[37]
37- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: لَا تَبْدَءُوا أَهْلَ الْكِتَابِ بِالسَّلَامِ فَإِنْ سَلَّمُوا عَلَيْكُمْ فَقُولُوا عَلَيْكُمْ.
(The book) ‘Qurb Al Asnaad’ – Abu Al Bakhtary,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Rasool-Allah-saww said: ‘Do not initiate people of the Book with the greetings. If they were to greet unto you, then say, ‘Upon you!’’[38]
38- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ عَنِ ابْنِ حُمَيْدٍ عَنِ ابْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَمْسٌ لَا أَدَعُهُنَّ حَتَّى الْمَمَاتِ الْأَكْلُ عَلَى الْحَضِيضِ مَعَ الْعَبِيدِ وَ رُكُوبِيَ الْحِمَارَ مُؤْكَفاً وَ حَلْبِيَ الْعَنْزَ بِيَدِي وَ لُبْسُ الصُّوفِ وَ التَّسْلِيمُ عَلَى الصِّبْيَانِ لِتَكُونَ سُنَّةً مِنْ بَعْدِي.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Abdullah Bin Al Salt, from Yunus, from Ibn Humeyd, from Ibn Qays,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Five (traits), I-saww will not leave these until the death – My-saww eating upon the low ground with the slaves, and my-asws riding the saddled donkey, and my-saww milking the goat with my-saww hands, and wearing the wool, and the greeting unto children for it to be a Sunnah (conduct to be emulated) from after me‑saww’’.[39]
39- ضه، روضة الواعظين قِيلَ إِذَا سَلَّمَ الرَّجُلُ عَلَى الْمُطِيعِ الْمُتَّقِي كَانَ مَعْنَاهُ اللَّهُ يُكْرِمُكَ وَ يُثْبِتُكَ عَلَى طَاعَتِكَ وَ إِذَا سَلَّمَ عَلَى أَهْلِ الْمَعْصِيَةِ كَانَ مَعْنَاهُ السَّلَامُ مُطَّلِعٌ عَلَيْكَ.
(The book) ‘Rowzat Al Waizen’ –
‘It is said, when the man greets unto the obedient pious one, it’s meaning would be, ‘May Allah-azwj Honour you and Affirm you upon your obedience’, and when he greets unto the disobedience people, it’s meaning is, ‘May the greetings emerge upon you’’.[40]
وَ قَالَ رَسُولُ اللَّهِ ص السَّلَامُ مِنْ أَسْمَاءِ اللَّهِ فَأَفْشُوهُ بَيْنَكُمْ فَإِنَّ الرَّجُلَ الْمُسْلِمَ إِذَا مَرَّ بِالْقَوْمِ فَسَلَّمَ عَلَيْهِمْ فَإِنْ لَمْ يَرُدُّوا عَلَيْهِ يَرُدُّ مَنْ هُوَ خَيْرٌ مِنْهُمْ وَ أَطْيَبُ.
And Rasool-Allah-saww said: ‘The greetings (Salaam) is from Names of Allah-azwj therefore spread it between you, for when the Muslim man passes by a group, he should greet unto them. If they do not respond to him, it will be responded by one who is better than them and kinder’’.[41]
وَ رُوِيَ أَنَّ الْيَهُودَ أَتَتِ النَّبِيَّ ص فَقَالُوا السَّامُ عَلَيْكَ يَا مُحَمَّدُ وَ السَّامُ بِلُغَتِهِمُ الْمَوْتُ
And it is reported that the Jews came to the Prophet-saww. They said, ‘The poison (Al-Saam) be upon you-saww, O Muhammad-saww!’, and ‘Al Saam’ is the death in their language.
فَقَالَ رَسُولُ اللَّهِ ص وَ عَلَيْكُمْ فَأَنْزَلَ اللَّهُ تَعَالَى وَ إِذا جاؤُكَ حَيَّوْكَ بِما لَمْ يُحَيِّكَ بِهِ اللَّهُ الْآيَةَ.
‘Rasool-Allah-saww said: ‘And upon you all!’ Allah-azwj the Exalted Revealed: And when they come to you, they greet you with what Allah does not Greet you with, [58:8] – the Verse’’.[42]
40- سن، المحاسن عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَمَعَ رَسُولُ اللَّهِ ص بَنِي عَبْدِ الْمُطَّلِبِ فَقَالَ يَا بَنِي عَبْدِ الْمُطَّلِبِ أَفْشُوا السَّلَامَ وَ صِلُوا الْأَرْحَامَ وَ تَهَجَّدُوا وَ النَّاسُ نِيَامٌ وَ أَطْعِمُوا الطَّعَامَ وَ أَطِيبُوا الْكَلَامَ تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ.
(The book) ‘Al Mahasin’ – Usman Bin Isa, from Sama’at,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww gathered the clan of Abdul Muttalib-as. He-saww said: ‘O sons of Abdul Muttalib-as! Initiate the greetings, and connect the kingship, and hold vigil at night while the people sleep, and feed the food, and be of good speech you will enter the Paradise in peace’’.[43]
41- سن، المحاسن الْحَسَنُ بْنُ عَلِيٍّ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ يُحِبُّ إِطْعَامَ الطَّعَامِ وَ إِفْشَاءَ السَّلَامِ.
(The book) ‘Al Mahasin’ – Al-Hassan Bin Ali, from Sa’alba, from Zurara,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Loves the feeding of food and initiating the greetings’’.[44]
42- ضا، فقه الرضا عليه السلام لَا تُسَلِّمْ عَلَى شَارِبِ الْخَمْرِ إِنْ مَرَرْتَ بِهِ وَ إِنْ سَلَّمَ عَلَيْكَ فَلَا تَرُدَّ عَلَيْهِ السَّلَامَ بِالْمَسَاءِ وَ الصَّبَاحِ وَ السَّلَامُ عَلَى اللَّاهِي بِالشِّطْرَنْجِ كُفْرٌ.
(The book) ‘Fiqh Al-Reza-asws, may the greetings be unto him-asws: ‘Do not greet unto the wine drinker if you pass by him, and if he were to greet unto you, do not respond the greeting to him in the evening and the morning; and the greeting unto the player with the chess is Kufr’’.[45]
43- سر، السرائر فِي جَامِعِ الْبَزَنْطِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: السَّلَامُ عَلَى اللَّاهِي بِالشِّطْرَنْجِ مَعْصِيَةٌ وَ كَبِيرَةٌ مُوبِقَةٌ وَ اللَّاهِي بِهَا وَ النَّاظِرُ إِلَيْهَا فِي حَالِ مَا يُلْهَى بِهَا وَ السَّلَامُ عَلَى اللَّاهِي بِهَا فِي حَالَتِهِ تِلْكَ فِي الْإِثْمِ سَوَاءٌ.
(The book) ‘Al Saraair’, in (the book) ‘Jamie’ of Al Bazanty –
‘From Abu Abdullah-asws having said: ‘The greeting upon the player with the chess is (an act of) disobedience and a major sins, destructive (sin), and the player with it, and the beholder during it being played, and the greeting upon the players with it during that sate, are the same in the sin’’.[46]
44- شي، تفسير العياشي عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع مَرَّ بِقَوْمٍ فَسَلَّمَ عَلَيْهِمْ فَقَالُوا وَ عَلَيْكُمُ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ وَ مَغْفِرَتُهُ وَ رِضْوَانُهُ
Tafseer Al Ayyashi – from Ubeyda,
‘From Abu Ja’far-asws having said: ‘Ali-asws Bin Abu Talib-asws passed by a group. He-asws greeted unto them. They said, ‘And upon you-asws be the greetings, and Mercy of Allah-azwj, and His-azwj Blessings, and His-azwj Forgiveness, and His-azwj Satisfaction’.
فَقَالَ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ ع لَا تُجَاوِزُوا بِنَا مَا قَالَتِ الْأَنْبِيَاءُ لِأَبِينَا إِبْرَاهِيمَ ع- إِنَّمَا قَالُوا رَحْمَتُ اللَّهِ وَ بَرَكاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ.
Amir Al-Momineen-asws said to them: ‘Do not exceed with us-asws what the Prophets-saww had said to our-asws father-as Ibrahim-as. But rather, they-as said: The Mercy of Allah and His Blessings are upon you, the People of the Household, surely He is Praised, Glorious [11:73]’’.[47]
وَ رَوَى الْحَسَنُ بْنُ مُحَمَّدٍ مِثْلَهُ غَيْرَ أَنَّهُ قَالَ مَا قَالَتِ الْمَلَائِكَةُ لِأَبِينَا.
And it is reported by Al-Hassan Bin Muhammad – similar to it, apart from that he-asws said: ‘What the Angels had said to our-asws father-as’’.[48]
45- سر، السرائر عَبْدُ اللَّهِ بْنُ بُكَيْرٍ عَنْ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا سَلَّمَ عَلَيْكَ الْيَهُودِيُّ وَ النَّصْرَانِيُّ وَ الْمُشْرِكُ فَقُلْ عَلَيْكَ.
(The book) ‘Al Saraair’ – Abdullah Bin Bukeyr, from Bureyd, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘When the Jew, and the Christian, and the Polytheist, then say, ‘Upon you’’.[49]
46- جع، جامع الأخبار قَالَ أَبُو عَبْدِ اللَّهِ ع الْبَادِي بِالسَّلَامِ أَوْلَى بِاللَّهِ وَ بِرَسُولِهِ.
(The book) ‘Jamie Al Akhbar’ –
‘Abu Abdullah-asws said: ‘The initiator with the greetings is foremost with Allah-azwj and His-azwj Rasool-saww’’.[50]
عَنْ عَلِيٍّ ع قَالَ: السَّلَامُ سَبْعُونَ حَسَنَةً تِسْعَةٌ وَ سِتُّونَ لِلْمُبْتَدِي وَ وَاحِدَةٌ لِلرَّادِّ.
From Ali-asws having said: ‘The greetings (equate to) seventy good deeds – sixty-nine being for the initiator, and one for the responders’’.[51]
قَالَ أَبُو عَبْدِ اللَّهِ ع مِنَ التَّوَاضُعِ أَنْ تُسَلِّمَ عَلَى مَنْ لَقِيتَ.
Abu Abdullah-asws said: ‘From the humility is your greeting unto the ones you meet’’.[52]
قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ قَالَ سَلَامٌ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ فَهِيَ عِشْرُونَ حَسَنَةً.
Abu Abdullah-asws said: ‘One who says, ‘Greetings be upon you and Mercy of Allah-azwj’, it is of twenty good deeds’’.[53]
وَ قَالَ رَسُولُ اللَّهِ ص إِذَا قَامَ أَحَدُكُمْ مِنْ مَجْلِسِهِ فَلْيُوَدِّعْهُمْ بِالسَّلَامِ.
And Rasool-Allah-saww said: ‘Whenever one of you stands from his seat, let him bid farewell with the greetings’’.[54]
وَ قَالَ ع أَفْشُوا السَّلَامَ تَسْلَمُوا.
And he-asws said: ‘Initiate the greetings, you will be at peace’’.[55]
وَ قَالَ ع إِنَّ مِنْ مُوجِبَاتِ الْمَغْفِرَةِ بَذْلَ السَّلَامِ وَ حُسْنَ الْكَلَامِ.
And he-asws said: ‘From the (acts) obligating the Forgiveness is being liberal with the greetings, and good speech’’.[56]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا دَخَلْتَ مَنْزِلَكَ فَقُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ سَلِّمْ عَلَى أَهْلِكَ فَإِنْ لَمْ يَكُنْ فِيهِ أَحَدٌ فَقُلْ بِسْمِ اللَّهِ وَ سَلَامٌ عَلَى رَسُولِ اللَّهِ وَ عَلَى أَهْلِ بَيْتِهِ وَ السَّلَامُ عَلَيْنَا وَ عَلَى عِبَادِ اللَّهِ الصَّالِحِينَ
And from Abu Abdullah-asws having said: ‘Whenever you enter your house, then say, ‘In the name of Allah-azwj, and with Allah-azwj’, and greet unto your family. If there does not happen to be anyone in it, then say, ‘In the Name of Allah-azwj, and greetings be unto Rasool-Allah-saww and unto People-asws of his-saww Household, and the greetings be upon us, and upon the righteous servants of Allah-azwj’.
فَإِذَا قُلْتَ ذَلِكَ فَرَّ الشَّيْطَانُ مِنْ مَنْزِلِكَ.
When you say that, the Satan-la will flee from your house’’.[57]
وَ عَنْهُ ع قَالَ: يُسَلِّمُ الرَّجُلُ إِذَا دَخَلَ عَلَى أَهْلِهِ وَ إِذَا دَخَلَ يَضْرِبُ بِنَعْلَيْهِ وَ يَتَنَحْنَحُ يَصْنَعُ ذَلِكَ حَتَّى يُؤْذِنَهُمْ أَنَّهُ قَدْ جَاءَ حَتَّى لَا يَرَى شَيْئاً يَكْرَهُهُ.
And from him-asws having said: ‘The man should greet when he enters to see his family members, and when he enters he should strike with his slippers, and clear his throat. He should do that until he proclaims to them that he has come, until he does not see anything he dislikes’’.[58]
وَ قَالَ ع السَّلَامُ تَحِيَّةٌ لِمِلَّتِنَا وَ أَمَانٌ لِذِمَّتِنَا.
And he-asws said: ‘The greeting is a salutation of our nation (religion), and security for ones in our responsibility’’.[59]
وَ قَالَ ع السَّلَامُ لِلرَّاكِبِ عَلَى الرَّاجِلِ وَ لِلْقَائِمِ عَلَى الْقَاعِدِ.
And he-asws said: ‘The greetings is for the rider upon the walker, and for the one standing upon the one sitting’’.[60]
وَ قَالَ ع السَّلَامُ قَبْلَ الْكَلَامِ.
And he-asws said: ‘The greetings is before the talk’’.[61]
47- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: إِنَّ أَبْخَلَ النَّاسِ مَنْ بَخِلَ بِالسَّلَامِ وَ أَجْوَدَ النَّاسِ مَنْ جَادَ بِنَفْسِهِ وَ مَالِهِ فِي سَبِيلِ اللَّهِ.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘The most miserly of the people is one who is miserly with the greetings, and the most generous of the people is one who is generous with himself and his wealth in the Way of Allah‑azwj’’.[62]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَهْلَ خَيْبَرَ يُرِيدُونَ أَنْ يَلْقَوْكُمْ فَلَا تَبْدَءُوهُمْ بِالسَّلَامِ
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘The people of Khyber wanting to meet you, so do not begin them with the greeting.
فَقَالُوا يَا رَسُولَ اللَّهِ فَإِنْ سَلَّمُوا عَلَيْنَا فَمَا ذَا نَرُدُّ عَلَيْهِمْ-
They said, ‘O Rasool-Allah-saww said: ‘Supposing they greet unto us, what should we respond to them with?’
قَالَ ص تَقُولُونَ وَ عَلَيْكُمْ.
He-saww said: ‘He-saww said: ‘You should be saying, ‘And upon you’’.[63]
48- عُدَّةُ الدَّاعِي، عَنِ النَّبِيِّ ص قَالَ: أَبْخَلُ النَّاسِ مَنْ بَخِلَ بِالسَّلَامِ.
(The book) ‘Uddat Al Daie’ –
‘From the Prophet-saww having said: ‘The most miserly of the people is one being miserly with the greetings’’.[64]
وَ قَالَ ع أَبْخَلُ النَّاسِ رَجُلٌ يَمُرُّ بِمُسْلِمٍ فَلَا يُسَلِّمُ عَلَيْهِ.
And he-asws said: ‘The most miserly of the people is a man passing by a Muslim, and he does not greet unto him’’.[65]
49- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، 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 الرَّاكِبُ أَحَقُّ بِالسَّلَامِ.
(The book) ‘Imamah Wa Al Tabsira’ – from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as, from Musa Bin Ismail,
‘Son of Musa-asws Bin Ja’far-asws, from his father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The rider is more rightful with the greeting’’.[66]
50- كِتَابُ الْغَايَاتِ، قَالَ رَسُولُ اللَّهِ ص أَ لَا أُخْبِرُكُمْ بِخَيْرِ أَخْلَاقِ أَهْلِ الدُّنْيَا وَ الْآخِرَةِ
(The book) ‘Kitab Al Gayaat’ –
‘Rasool-Allah-saww said: ‘Shall I-saww inform you all with best manners of people of the world and the Hereafter?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
فَقَالَ إِفْشَاءُ السَّلَامِ فِي الْعَالَمِ.
He-saww said: ‘Initiate the greeting in the world’’.[67]
وَ مِنْهُ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ إِنَّ أَوْلَى النَّاسِ بِاللَّهِ وَ بِرَسُولِهِ مَنْ بَدَأَ بِالسَّلَامِ.
And from him,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘The foremost of the people with Allah-azwj and with His-azwj Rasool-saww is one who begins with the greeting’’.[68]
وَ مِنْهُ عَنْ عَلِيٍّ ع قَالَ: مِنْ أَحْسَنِ الْحَسَنَاتِ عِيَادَةُ الْمَرْضَى وَ مُسَاعَدَةُ الدُّعَاءِ عِنْدَ الْعُطَاسِ إِجَابَةً.
And from him-asws, from Ali-asws having said: ‘From the best good deeds is consoling the sick, and assisting supplication in answer to the sneezing’’.[69]
51- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ ص وَ قَدْ أَتَاهُ رَجُلٌ فَقَالَ السَّلَامُ عَلَيْكَ يَا نَبِيَّ اللَّهِ
(The book) ‘Al Majazaat Al Nabuwwah’ –
‘He-saww said, and a man had come to him-saww. He said, ‘The greetings be upon you-saww, O Prophet-saww of Allah-azwj!’
فَقَالَ وَ عَلَيْكَ وَ رَحْمَةُ اللَّهِ
He-saww said: ‘And upon you, and Mercy of Allah-azwj’.
ثُمَّ أَتَاهُ آخَرُ فَقَالَ السَّلَامُ عَلَيْكَ يَا نَبِيَّ اللَّهِ وَ رَحْمَةُ اللَّهِ
Then another one came to him-saww. He said, ‘The greetings be unto you-saww, O Prophet-saww of Allah-azwj and Mercy of Allah-azwj’.
فَقَالَ وَ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
He-saww said: ‘And upon you and Mercy of Allah-azwj and His-azwj Blessings’.
ثُمَّ أَتَاهُ آخَرُ فَقَالَ السَّلَامُ عَلَيْكَ يَا نَبِيَّ اللَّهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
Then another one came to him-saww. He-saww said: ‘The greetings be upon you-saww, O Prophet‑saww of Allah-azwj, and Mercy of Allah-azwj, and His-azwj Blessings’.
فَقَالَ وَ عَلَيْكَ
He-saww said: ‘And upon you’.
فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ لِمَ لَمْ تَقُلْ لِهَذَا كَمَا قُلْتَ لِلَّذَيْنِ قَبْلَهُ
It was said to him-saww, ‘O Rasool-Allah-saww! Why did you-saww not say to this one like what you-saww had said to those two before him?’
فَقَالَ إِنَّهُ تَشَافَّهَا.
He-saww said: ‘He had satisfied it (Tashaffaha)’’.[70]
فقوله ع إنه تشافها استعارة و المراد استفرغ جميع التحية فلم يدع منها شيئا يزاد به على لفظه.
Explanation – His-saww words: ‘Tashaffaha’ is a metaphor, the intent is being free from entirety of the salutation, so one does not leave anything from it which one can increase with upon his words’.
باب 98 الإذن في الدخول و سلام الآذن
CHAPTER 98 – THE PERMISSION REGARDING THE ENTRY AND THE GREETINGS OF THE PERMITTER
الآيات
The Verses
النور يا أَيُّهَا الَّذِينَ آمَنُوا لا تَدْخُلُوا بُيُوتاً غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَ تُسَلِّمُوا عَلى أَهْلِها ذلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَكَّرُونَ-
(Surah) Al Noor: O you, those who believe! Do not enter houses other than your own houses until you have made them feel comfortable and have greeted upon its people. That is better for you, perhaps you would be mindful [24:27]
فَإِنْ لَمْ تَجِدُوا فِيها أَحَداً فَلا تَدْخُلُوها حَتَّى يُؤْذَنَ لَكُمْ وَ إِنْ قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا هُوَ أَزْكى لَكُمْ وَ اللَّهُ بِما تَعْمَلُونَ عَلِيمٌ-
But if you do not find any one therein, then do not enter them until there is permission for you. And if it is said to you, ‘Return!’, then return, and Allah is Aware of what you are doing [24:28]
لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَدْخُلُوا بُيُوتاً غَيْرَ مَسْكُونَةٍ فِيها مَتاعٌ لَكُمْ وَ اللَّهُ يَعْلَمُ ما تُبْدُونَ وَ ما تَكْتُمُونَ
There isn’t any blame upon you if you were to enter houses without any dwellers, there being provisions for you therein, and Allah Knows what you are manifesting and what you are concealing [24:29]
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنْكُمُ الَّذِينَ مَلَكَتْ أَيْمانُكُمْ وَ الَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنْكُمْ ثَلاثَ مَرَّاتٍ مِنْ قَبْلِ صَلاةِ الْفَجْرِ وَ حِينَ تَضَعُونَ ثِيابَكُمْ مِنَ الظَّهِيرَةِ وَ مِنْ بَعْدِ صَلاةِ الْعِشاءِ ثَلاثُ عَوْراتٍ لَكُمْ لَيْسَ عَلَيْكُمْ وَ لا عَلَيْهِمْ جُناحٌ بَعْدَهُنَّ طَوَّافُونَ عَلَيْكُمْ بَعْضُكُمْ عَلى بَعْضٍ كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآياتِ وَ اللَّهُ عَلِيمٌ حَكِيمٌ
And the Exalted Said: O you those who believe! Let them seek your permission, those whom your right hands possess, and those who have not yet reached the puberty from you, at three times – from before the Fajr Salat, and when you put off your clothes from midday, and from after the Al-Isha Salat – three (times) of privacy for you. There wouldn’t be a blame upon you nor upon them after these (times), going around you, some of you upon the others. Like that, Allah Clarifies the Verses for you, and Allah is Knowing, Wise [24:58]
الأحزاب يا أَيُّهَا الَّذِينَ آمَنُوا لا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ
(Surah) Al-Ahzaab: O you those who believe! Do not enter the houses of the Prophet unless there is permission for you [33:53]
1- فس، تفسير القمي يا أَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنْكُمُ الَّذِينَ مَلَكَتْ أَيْمانُكُمْ إِلَى قَوْلِهِ ثَلاثُ عَوْراتٍ لَكُمْ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى نَهَى أَنْ يَدْخُلَ أَحَدٌ فِي هَذِهِ الثَّلَاثَةِ الْأَوْقَاتِ عَلَى أَحَدٍ لَا أَبٍ وَ لَا أُخْتٍ وَ لَا أُمٍّ وَ لَا خَادِمٍ إِلَّا بِإِذْنٍ وَ الْأَوْقَاتُ بَعْدَ طُلُوعِ الْفَجْرِ وَ نِصْفِ النَّهَارِ وَ بَعْدَ عِشَاءِ الْآخِرَةِ
Tafseer Al Qummi –
‘O you those who believe! Let them seek your permission, those whom your right hands possess, – up to His-azwj Words – three (times) of privacy for you. [24:58]. He said, ‘Allah-azwj Blessed and Exalted Prohibited for anyone entering during these timings to see anyone, neither a father, nor sister, nor mother, nor servant except by permission, and the timings after emergence of dawn, and midday, and after the last Isha.
ثُمَّ أَطْلَقَ بَعْدَ هَذِهِ الثَّلَاثَةِ الْأَوْقَاتِ فَقَالَ لَيْسَ عَلَيْكُمْ وَ لا عَلَيْهِمْ جُناحٌ بَعْدَهُنَ يَعْنِي بَعْدَ هَذِهِ الثَّلَاثَةِ الْأَوْقَاتِ طَوَّافُونَ عَلَيْكُمْ بَعْضُكُمْ عَلى بَعْضٍ.
Then He-azwj Freed after these three timings, so He-azwj Said: There wouldn’t be a blame upon you nor upon them after these (times), going around you, – after these three timings – some of you to the others. [24:58]’’.[71] (Not a Hadeeth)
2- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَسْبَاطٍ عَنْ عَمِّهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الِاسْتِئْذَانُ ثَلَاثَةٌ أَوَّلَهُنَّ يَسْمَعُونَ وَ الثَّانِيَةَ يَحْذَرُونَ وَ الثَّالِثَةَ إِنْ شَاءُوا أَذِنُوا وَ إِنْ شَاءُوا لَمْ يَفْعَلُوا فَيَرْجِعُ الْمُسْتَأْذِنُ.
(The book) ‘Al Khisaal’ – Ibn Al waleed, from Al Saffar, from Al Barqy, from his father, from Ibn Asbaat, from his uncle, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Seeking of the permission are three – the first of these they are listening, and the second are being careful, and the third if they like they permit and if they like they do not do so, so the seeker of permission is returned’’.[72]
3- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْقَوْلِ اللَّهِ عَزَّ وَ جَلَّ- لا تَدْخُلُوا بُيُوتاً غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَ تُسَلِّمُوا عَلى أَهْلِها قَالَ الِاسْتِينَاسُ وَقْعُ النَّعْلِ وَ التَّسْلِيمُ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad, from Ali Bin Al Hakam and Mohsin Bin Ahmad, from Aban Al Ahmar, from Abdul Rahman,
‘Son of Abu Abdullah-asws said, ‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: Do not enter houses other than your own houses until you have made them feel comfortable and have greeted upon its people. [24:27]. He-asws said: ‘The making them feel comfortable, is fall of the slipper and the greetings’’.[73]
4- فس، تفسير القمي عَلِيُّ بْنُ الْحُسَيْنِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ مِثْلَهُ وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ فَإِذا دَخَلْتُمْ بُيُوتاً فَسَلِّمُوا عَلى أَنْفُسِكُمْ تَحِيَّةً مِنْ عِنْدِ اللَّهِ مُبارَكَةً طَيِّبَةً قَالَ هُوَ سَلَامُكَ عَلَى أَهْلِ الْبَيْتِ وَ رَدُّهُمْ عَلَيْكَ فَهُوَ سَلَامُكَ عَلَى نَفْسِكَ
Tafseer Al Qummi – Ali Bin Al-Husayn, from Al Barqy, from his father, from Aban, from Abdul Rahman,
‘Similar to it, and Ali Bin Ibrahim said regarding His-azwj Words: So when you enter houses, then greet upon yourselves being a salutation from the Presence of Allah, Blessed, Good. [24:61]. He said, ‘It is your greeting unto people of the house and their responding to you, so it is your greeting unto yourselves. (This paragraph is not a Hadeeth)
ثُمَرَخَّصَ اللَّهُ فَقَالَ- لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَدْخُلُوا بُيُوتاً غَيْرَ مَسْكُونَةٍ فِيها مَتاعٌ لَكُمْ قَالَ الصَّادِقُ ع هِيَ الْحَمَّامَاتُ وَ الْخَانَاتُ وَ الْأَرْحِيَةُ تَدْخُلُهَا بِغَيْرِ إِذْنٍ.
Then Allah-azwj Allowed. He-azwj Said: There isn’t any blame upon you if you were to enter houses without any dwellers, there being provisions for you therein, [24:29]. Al-Sadiq-asws said: ‘These are the bathhouses, and the granaries, and the public places. You can enter these without permission’’.[74]
5- كَنْزُ الْكَرَاجُكِيِّ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ شَاذَانَ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ الدِّهْقَانِ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ عَنْ أَحْمَدَ بْنِ عِيسَى الْعَلَوِيِّ عَنْ حُسَيْنِ بْنِ عُلْوَانَ عَنْ أَبِي خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع دَخَلْتُ عَلَى النَّبِيِّ ص وَ هُوَ فِي بَعْضِ حُجُرَاتِهِ فَاسْتَأْذَنْتُ عَلَيْهِ فَأَذِنَ لِي فَلَمَّا دَخَلْتُ
(The book) ‘Kanz’ of Al Karajaky – from Muhammad Bin Ahmad Bin Shazan, from Muhammad Bin Saeed Al Dihqan, from Ibn Uqdah, from Muhammad Bin Mansour, from Ahmad Bin Isa, Al Alawy, from Husayn Bin Ulwan, from Abu Khalid,
‘From Zayd son of Ali (Bin Al-Husayn-asws), from his forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘I-asws entered to see the Prophet-saww and he-saww was in his-saww chamber. I-asws sought permission to see him-saww. He-saww permitted for me-asws.
قَالَ لِي يَا عَلِيُّ أَ مَا عَلِمْتَ أَنَّ بَيْتِي بَيْتُكَ فَمَا لَكَ تَسْتَأْذِنُ عَلَيَّ
He-saww said to me: ‘Don’t you-asws know that my-saww house is your-asws house? So what is the matter you-asws are seeking permission to see me-saww?’
قَالَ فَقُلْتُ يَا رَسُولَ اللَّهِ أَحْبَبْتُ أَنْ أَفْعَلَ ذَلِكَ
He-asws narrated: ‘I-asws (Ali-asws) said: ‘O Rasool-Allah-saww! I-asws loved doing that!’
قَالَ يَا عَلِيُّ أَحْبَبْتَ مَا أَحَبَّ اللَّهُ وَ أَخَذْتَ بِأَدَبِ اللَّهِ الْخَبَرَ.
He-saww said: ‘O Ali-asws! You-asws have loved what Allah-azwj Loves, and you-asws have taken with the Education of Allah-azwj’ – the Hadeeth’’.[75]
باب 99 نادر فيما قيل في جواب كيف أصبحت
CHAPTER 99 – MISCELLAENOUS REGARDING WHAT IS TO BE SAID IN ANSWER TO, ‘HOW HAVE YOU BECOME?’
1- جع، جامع الأخبار قِيلَ لِعَلِيِّ بْنِ الْحُسَيْنِ ع كَيْفَ أَصْبَحْتَ يَا ابْنَ رَسُولِ اللَّهِ
(The book) ‘Jamie Al Akhbar’ –
‘It was said to Ali-asws Bin Al-Husayn-asws, ‘How have you-asws become, O son-asws of Rasool-Allah‑saww?’
قَالَ أَصْبَحْتُ مَطْلُوباً بِثَمَانِ خِصَالٍ- اللَّهُ تَعَالَى يَطْلُبُنِي بِالْفَرَائِضِ وَ النَّبِيُّ ص بِالسُّنَّةِ وَ الْعِيَالُ بِالْقُوتِ وَ النَّفْسُ بِالشَّهْوَةِ وَ الشَّيْطَانُ بِالْمَعْصِيَةِ وَ الْحَافِظَانِ بِصِدْقِ الْعَمَلِ وَ مَلَكُ الْمَوْتِ بِالرُّوحِ وَ الْقَبْرُ بِالْجَسَدِ فَأَنَا بَيْنَ هَذِهِ الْخِصَالِ مَطْلُوبٌ.
‘He-asws said: ‘I-asws have become being sought with eight traits. Allah-azwj the Exalted Seeks me‑asws for the Obligations, and the Prophet-as for the Sunnah, and the dependants for the daily subsistence, and the soul with the lustful desires, and the Satan-la for the disobedience, and the two recording Angels for the sincere deeds, and the Angel of death for the soul, and the grave for the body. Thus I-asws am being sought between these traits’’.[76]
2- جع، جامع الأخبار وَ قِيلَ لِلْحُسَيْنِ بْنِ عَلِيٍّ ع كَيْفَ أَصْبَحْتَ يَا ابْنَ رَسُولِ اللَّهِ
(The book) ‘Jamie Al Akhbar’ –
‘And it was said to Al-Husayn Bin Ali-asws, ‘How have you-asws become, O son-asws of Rasool-Allah-saww?’
فَقَالَ أَصْبَحْتُ وَ لِي رَبٌّ فَوْقِي وَ النَّارُ أَمَامِي وَ الْمَوْتُ يَطْلُبُنِي وَ الْحِسَابُ مُحْدِقٌ بِي وَ أَنَا مُرْتَهَنٌ بِعَمَلِي لَا أَجِدُ مَا أُحِبُّ وَ لَا أَدْفَعُ مَا أَكْرَهُ وَ الْأُمُورُ بِيَدِ غَيْرِي فَإِنْ شَاءَ عَذَّبَنِي وَ إِنْ شَاءَ عَفَا فَأَيُّ فَقِيرٍ أَفْقَرُ مِنِّي.
He-asws said: ‘I-asws have become such and for me-asws there is a Lord-azwj above me-asws, and the Fire is in front of me-asws, and the death is seeking me-asws, and the Reckoning is gazing at me‑asws, and I-asws am pledged with my-asws deeds. I-asws can neither find what I-asws like, nor can I-asws repel what I-asws dislike, and the matters are in the hands of someone else. If He-azwj so desires He-azwj will Punish me-asws, and if He-azwj so Desires He-azwj pardons. So which poor one is poorer than me‑asws’’.[77]
قَالَ: قُلْتُ لِأَمِيرِ الْمُؤْمِنِينَ ع كَيْفَ أَصْبَحْتَ
He said, ‘I said to Amir Al-Momineen-asws, ‘How have you-asws become?’
فَقَالَ كَيْفَ يُصْبِحُ مَنْ كَانَ لِلَّهِ عَلَيْهِ حَافِظَانِ وَ عَلِمَ أَنَّ خَطَايَاهُ مَكْتُوبَةٌ فِي الدِّيوَانِ إِنْ لَمْ يَرْحَمْهُ رَبُّهُ فَمَرْجِعُهُ إِلَى النِّيرَانِ.
‘He-asws said: ‘How can he be, one who has two recorders upon him for Allah-azwj, and he knows that his mistakes are being written in the register (of deeds). If his Lord-azwj does not Mercy him, his return would be to the flames’’.[78]
قِيلَ لِفَاطِمَةَ ع كَيْفَ أَصْبَحْتِ يَا ابْنَةَ الْمُصْطَفَى
It was said to (Syeda) Fatima-asws, ‘How have you-asws become, O daughter-asws of Al-Mustafa‑saww?’
قَالَتْ أَصْبَحْتُ عَائِفَةً لِدُنْيَاكُمْ قَالِيَةً لِرِجَالِكُمْ لَفَظْتُهُمْ بَعْدَ أَنْ عَجَمْتُهُمْ فَأَنَا بَيْنَ جَهْدٍ وَ كَرْبٍ بَيْنَمَا فُقِدَ النَّبِيُّ ص وَ ظُلِمَ الْوَصِيُّ.
‘I-asws have become abhorrent to your world, speaking to your mean uttering to them after their muteness. Thus, I-asws am between effort and distress, while having lost the Prophet-saww and oppression (against the) successor-asws (Ali Amir ul Momineen-asws)’’.[79]
عَنِ الْمِنْهَالِ قَالَ: دَخَلْتُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع فَقُلْتُ السَّلَامُ عَلَيْكُمْ كَيْفَ أَصْبَحْتُمْ رَحِمَكُمُ اللَّهُ
From Al Minhal who said,
‘I entered to see Ali-asws Bin Al-Husayn-asws. I said, ‘The greetings be upon you-asws! How have you-asws become? May Allah-azwj have Mercy on you-asws!’
قَالَ أَنْتَ تَزْعُمُ أَنَّكَ لَنَا شِيعَةٌ وَ أَنْتَ لَا تَعْرِفُ صَبَاحَنَا وَ مَسَاءَنَا أَصْبَحْتُ فِي قَوْمِنَا بِمَنْزِلَةِ بَنِي إِسْرَائِيلَ فِي آلِ فِرْعَوْنَ يُذَبِّحُونَ الْأَبْنَاءَ وَ يَسْتَحْيُونَ النِّسَاءَ
He-asws said: ‘You claim that you are a Shia of ours-asws while you don’t know our morning and our evening? I-asws have become among our-asws people at the status of the children of Israel among people of Pharaoh-la. They are slaughtering the sons and keeping the women alive.
وَ أَصْبَحَ خَيْرُ الْبَرِيَّةِ بَعْدَ نَبِيِّهَا ص يُلْعَنُ عَلَى الْمَنَابِرِ وَ يُعْطَى الْفَضْلُ وَ الْأَمْوَالُ عَلَى شَتْمِهِ
And I-asws have become best of the Created beings after its Prophet-saww, being cursed upon the pulpits and the merits and the wealth is being given upon insulting him-asws (Ali Amir ul Momineen-asws).
وَ أَصْبَحَ مَنْ يُحِبُّنَا مَنْقُوصاً بِحَقِّهِ عَلَى حُبِّهِ إِيَّانَا
And I-asws have become such, the one who loves us-asws is deficient with his right upon his loving us-asws.
وَ أَصْبَحَتْ قُرَيْشٌ تَفَضَّلُ عَلَى جَمِيعِ الْعَرَبِ بِأَنَّ مُحَمَّداً ص مِنْهُمْ يَطْلُبُونَ بِحَقِّنَا وَ لَا يَعْرِفُونَ لَنَا حَقّاً ادْخُلْ فَهَذَا صَبَاحُنَا وَ مَسَاؤُنَا.
And Quraysh have become preferred upon entirety of the Arabs due to Muhammad-saww being from them. They are seeking (governance) with our-asws right while not recognising any rights being for us-asws to be included. So this is our-asws morning and our-asws evening’’.[80]
وَ قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع يَوْماً فَقُلْتُ لَهُ كَيْفَ أَصْبَحْتَ يَا أَمِيرَ الْمُؤْمِنِينَ
And Jabir Bin Abdullah said, ‘I entered to see Amir Al-Momineen-asws one day. I said to him‑asws, ‘How have you-asws become, O Amir Al-Momineen-asws?’
قَالَ آكُلُ رِزْقِي
He-asws said: ‘I-asws am eating my-asws sustenance’.
قَالَ جَابِرٌ مَا تَقُولُ فِي دَارِ الدُّنْيَا
Jabir said, ‘What are you-asws saying regarding house of the world?’
قَالَ مَا نَقُولُ فِي دَارٍ أَوَّلُهَا غَمٌّ وَ آخِرُهَا الْمَوْتُ
He-asws said: ‘What can we-asws say regarding a house, it’s beginning is sorrow and it’s end is the death?’
قَالَ فَمَنْ أَغْبَطُ النَّاسِ
He said, ‘So who is the most envied of the people?’
قَالَ جَسَدٌ تَحْتَ التُّرَابِ أَمْنٌ مِنَ الْعِقَابِ وَ يَرْجُو الثَّوَابَ.
He-asws said: ‘A body beneath the soil safe from the Punishment and hoping for the Rewards’’.[81]
وَ قِيلَ لِسَلْمَانَ الْفَارِسِيِ كَيْفَ أَصْبَحْتَ
And it was said to Salman Al-Farsi-ra, ‘How have you-asws become?.
قَالَ كَيْفَ يُصْبِحُ مَنْ كَانَ الْمَوْتُ غَايَتَهُ وَ الْقَبْرُ مَنْزِلَهُ وَ الدِّيدَانُ جِوَارَهُ وَ إِنْ لَمْ يُغْفَرْ لَهُ فَالنَّارُ مَسْكَنُهُ.
He-ra said, ‘How can he be, one the death is his peak, and the grave is his dwelling, and the insects are his neighbours, and if he is not Forgiven for (his sins), then the Fire is his dwelling’’.[82] (Not a Hadeeth)
قِيلَ لِحُذَيْفَةَ بْنِ الْيَمَانِ كَيْفَ أَصْبَحْتَ
It was said to Huzeyfa Bin Al-Yaman, ‘How have you become?’
قَالَ كَيْفَ يُصْبِحُ مَنْ كَانَ اسْمُهُ عَبْداً وَ يُدْفَنُ غَداً فِي الْقَبْرِ وَحْداً وَ يُحْشَرُ بَيْنَ يَدَيِ اللَّهِ فَرْداً.
‘How can he be, one whose name is a slave, he will be buried alone in the grave tomorrow, and he will be Resurrected in front of Allah-azwj individually’’.[83]
عَنِ الْمُسَيَّبِ قَالَ: خَرَجَ أَمِيرُ الْمُؤْمِنِينَ ع يَوْماً مِنَ الْبَيْتِ فَاسْتَقْبَلَهُ سَلْمَانُ فَقَالَ ع لَهُ كَيْفَ أَصْبَحْتَ يَا أَبَا عَبْدِ اللَّهِ
From Al Musayyab who said,
‘One day Amir Al-Momineen-asws came out from the house and Salman-ra met him-asws. He-asws said to him-ra, ‘How have you-ra become, O Abu Abdullah?’
قَالَ أَصْبَحْتُ فِي غُمُومٍ أَرْبَعَةٍ
He-ra said, ‘I-ra have become in four sorrows’.
فَقَالَ لَهُ وَ مَا هُنَّ
He-asws said to him-ra: ‘And what are these?’
قَالَ غَمُّ الْعِيَالِ يَطْلُبُونَ الْخُبْزَ وَ الشَّهَوَاتِ وَ الْخَالِقِ يَطْلُبُ الطَّاعَةَ وَ الشَّيْطَانِ يَأْمُرُ بِالْمَعْصِيَةِ وَ مَلَكِ الْمَوْتِ يَطْلُبُ الرُّوحَ
He-ra said, ‘Sorrow of the dependants seeking the bread and the desires, and the Creator Seeks the obedience, and the Satan-la instructs with the disobedience, and the Angels of death seeking the soul’.
فَقَالَ لَهُ أَبْشِرْ يَا أَبَا عَبْدِ اللَّهِ فَإِنَّ لَكَ بِكُلِّ خَصْلَةٍ دَرَجَاتٍ وَ إِنِّي كُنْتُ دَخَلْتُ عَلَى رَسُولِ اللَّهِ ص ذَاتَ يَوْمٍ فَقَالَ كَيْفَ أَصْبَحْتَ يَا عَلِيُّ
He-asws said to him-ra: ‘Receive glad tidings, O Abu Abdullah! Surely there is a rank for every trait, and I-asws had entered to see Rasool-Allah-saww one day. He-saww said: ‘How have you-asws become, O Ali-asws?’
فَقُلْتُ أَصْبَحْتُ وَ لَيْسَ فِي يَدِي شَيْءٌ غَيْرُ الْمَاءِ وَ أَنَا مُغْتَمٌّ لِحَالِ فَرْخَيَّ الْحَسَنِ وَ الْحُسَيْنِ ع-
I-asws said: ‘I-asws have become such and there isn’t anything in my-asws hands apart from water, and I-asws am distressed at the state of my-asws children Al-Hassan-asws and Al-Husayn-asws’.
فَقَالَ لِي يَا عَلِيُّ غَمُّ الْعِيَالِ سِتْرٌ مِنَ النَّارِ وَ طَاعَةُ الْخَالِقِ أَمَانٌ مِنَ الْعَذَابِ وَ الصَّبْرُ عَلَى الطَّاعَةِ جِهَادٌ وَ أَفْضَلُ مِنْ عِبَادَةِ سِتِّينَ سَنَةً وَ غَمُّ الْمَوْتِ كَفَّارَةُ الذُّنُوبِ
He-saww said to me-asws: ‘O Ali-asws! Sorrow of the dependants is a veil from the Fire, and obedience of the Creator is a safety from the Punishment, and the patience upon the obedience is Jihad and is superior to worship of sixty years, and sorrow of the death is an expiation of the sins.
وَ اعْلَمْ يَا عَلِيُّ أَنَّ أَرْزَاقَ الْعِبَادِ عَلَى اللَّهِ سُبْحَانَهُ وَ غَمَّكَ لَهُمْ لَا يَضُرُّكَ وَ لَا يَنْفَعُ غَيْرَ أَنَّكَ تُؤْجَرُ عَلَيْهِ وَ إِنَّ أَغَمَّ الْغَمِّ غَمُّ الْعِيَالِ.
And know, O Ali-asws, that the sustenance(s) of the servants are upon Allah-azwj the Glorious, and your-asws sorrow for them-asws does not harm you-asws nor does it benefit others. You-asws will be Rewarded upon it, and the most sorrowful of the sorrows is sorrow of the dependants’’.[84]
3- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ غِيَاثِ بْنِ مُصْعَبِ بْنِ عَبْدَةَ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ عَنْ حَاتِمٍ الْأَصَمِّ عَنْ شَقِيقِ بْنِ إِبْرَاهِيمَ الْبَلْخِيِّ عَمَّنْ أَخْبَرَهُ مِنْ أَهْلِ الْعِلْمِ قَالَ: قِيلَ لِعِيسَى بْنِ مَرْيَمَ ع كَيْفَ أَصْبَحْتَ يَا رُوحَ اللَّهِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Giyas Bin Mus’ab Bin Abdah, from Muhammad Bin Hammad, from Hatim Al Asamma, from Shaqeeq Bin Ibrahim Al Balkhy, from the one who informed him, from the people of knowledge, who said,
‘It was said to Isa-as Bin Maryam-as, ‘How have you-as become, O Spirit of Allah-azwj?’
قَالَ أَصْبَحْتُ وَ رَبِّي تَبَارَكَ وَ تَعَالَى مِنْ فَوْقِي وَ النَّارُ أَمَامِي وَ الْمَوْتُ فِي طَلَبِي- لَا أَمْلِكُ مَا أَرْجُو وَ لَا أُطِيقُ دَفْعَ مَا أَكْرَهُ فَأَيُّ فَقِيرٍ أَفْقَرُ مِنِّي.
He-as said: ‘I-as have become such and my-as Lord-azwj Blessed and Exalted is above me-as, and the Fire is in front of me-as, and the death is in seeking me-as. I-as do not own what I-as hope for, nor can I-as endure what I-as dislike, so which poor is poorer than me-as?’’[85]
وَ قَالَ: وَ قِيلَ لِلنَّبِيِّ ص كَيْفَ أَصْبَحْتَ
And he said, ‘And it was said to the Prophet-saww, ‘How have you-saww become?’
قَالَ بِخَيْرٍ مِنْ رَجُلٍ لَمْ يُصْبِحْ صَائِماً وَ لَمْ يَعُدْ مَرِيضاً وَ لَمْ يَشْهَدْ جَنَازَةً.
He-saww said: ‘Better than a man who does not become fasting one, and does not console a sick one, and does not attend a funeral’’.[86]
قَالَ وَ قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُ لَقِيتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع ذَاتَ يَوْمٍ صَبَاحاً فَقُلْتُ كَيْفَ أَصْبَحْتَ يَا أَمِيرَ الْمُؤْمِنِينَ
He said, ‘And Jabir Bin Abdullah Al Ansari said, ‘
‘I met Ali-asws Bin Abu Talib-asws one day in the morning. I said, ‘How have you-asws become, O Amir Al-Momineen-asws?’
قَالَ بِنِعْمَةِ مِنَ اللَّهِ وَ فَضْلٍ مِنْ رَجُلٍ لَمْ يَزُرْ أَخاً وَ لَمْ يُدْخِلْ عَلَى مُؤْمِنٍ سُرُوراً
He-asws said: ‘With bounties from Allah-azwj and Grace, (better) than a man who does not visit a brother, and does not enter gladness upon a Momin’.
قُلْتُ وَ مَا ذَلِكَ السُّرُورُ
I said, ‘And what is that gladness?’
قَالَ يُفَرِّجُ عَنْهُ كَرْباً أَوْ يَقْضِي عَنْهُ دَيْناً أَوْ يَكْشِفُ عَنْهُ فَاقَةً.
He-asws said: ‘He relieves a distress from him, or pays of debts from him, or removes destitution from him’’.[87]
قَالَ جَابِرٌ وَ لَقِيتُ عَلِيّاً يَوْماً فَقُلْتُ كَيْفَ أَصْبَحْتَ يَا أَمِيرَ الْمُؤْمِنِينَ
Jabir said, ‘And I met Ali-asws one day. I said, ‘How have you-asws become, O Amir Al-Momineen‑asws?’
قَالَ أَصْبَحْنَا وَ بِنَا مِنْ نِعَمِ اللَّهِ وَ فَضْلِهِ مَا لَا نُحْصِيهِ مَعَ كَثِيرِ مَا نُحْصِيهِ فَمَا نَدْرِي أَيَّ نِعْمَةٍ نَشْكُرُ أَ جَمِيلَ مَا يَنْتَشِرُ أَمْ قَبِيحَ مَا يَسْتُرُ.
He-asws said: ‘We-asws have become such and there are bounties of Allah-azwj with us-asws and His-azwj Grace what we-asws cannot count along with what we-asws can count, so we-asws do not know which bounty we can thank for, is it the beautiful what He-azwj has spread out, or ugliness what He-azwj has concealed’’.[88]
وَ قِيلَ لِأَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ كَيْفَ أَصْبَحْتَ يَا صَاحِبَ رَسُولِ اللَّهِ
And it was said to Abu Zarr-ra, may Allah-azwj be Pleased with him-ra, ‘How have you-ra become, O companion of Rasool-Allah-saww?’
قَالَ أَصْبَحْتُ بَيْنَ نِعْمَتَيْنِ بَيْنَ ذَنْبٍ مَسْتُورٍ وَ ثَنَاءٍ مَنِ اغْتَرَّ بِهِ فَهُوَ الْمَغْرُورُ.
He-ra said, ‘I-ra have become between two bounties – between a concealed sin and praise of the one deceived by it, so he is the deceived’’.[89]
وَ قِيلَ لِرَبِيعِ بْنِ خُثَيْمٍ كَيْفَ أَصْبَحْتَ يَا أَبَا يَزِيدَ قَالَ أَصْبَحْتُ فِي أَجَلٍ مَنْقُوصٍ وَ عَمَلٍ مَحْفُوظٍ وَ الْمَوْتُ فِي رِقَابِنَا وَ النَّارُ مِنْ وَرَائِنَا ثُمَّ لَا نَدْرِي مَا يُفْعَلُ بِنَا.
And it was said to Rabie Bin Khusheym, ‘How have you become, O Abu Yazeed?’ He said, ‘I have become in a deficient term (of life), and deeds being preserved, and the death is in our necks, and the Fire behind day, then we don’t know what will be done with us’’.[90] (Not a Hadeeth)
وَ قِيلَ لِأُوَيْسِ بْنِ عَامِرٍ الْقَرَنِيِ كَيْفَ أَصْبَحْتَ يَا أَبَا عَامِرٍ قَالَ مَا ظَنُّكُمْ بِمَنْ يَرْحَلُ إِلَى الْآخِرَةِ كُلَّ يَوْمٍ مَرْحَلَةً لَا يَدْرِي إِذَا انْقَضَى سَفَرُهُ أَ عَلَى جَنَّةٍ يَرِدُ أَمْ عَلَى نَارٍ.
And it was said to Al-Uweys Bin Aamir Al-Qarany, ‘How have you become, O Abu Aamir?’ He said, ‘What are your thought with the one who is departing to the Hereafter, by a stage every day. He does not know when his journey will be terminated. Would it be upon a Garden he wants or upon Fire?’’[91] (Not a Hadeeth)
قَالَ وَ قَالَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الطَّيَّارُ دَخَلْتُ عَلَى عَمِّي عَلِيِّ بْنِ أَبِي طَالِبٍ ع صَبَاحاً وَ كَانَ مَرِيضاً فَقُلْتُ كَيْفَ أَصْبَحْتَ يَا أَمِيرَ الْمُؤْمِنِينَ
He said, ‘And Abdullah son of Ja’far Al-Tayyar-as said, ‘I entered to see my paternal uncle Ali‑asws Bin Abu Talib-asws one morning, and he-asws was unwell. I said, ‘How have you-asws become, O Amir Al-Momineen-asws?’
قَالَ يَا بُنَيَّ كَيْفَ أَصْبَحَ مَنْ يَفْنَى بِبَقَائِهِ وَ يَسْقُمُ بِدَوَائِهِ وَ يُؤْتَى مِنْ مَأْمَنِهِ.
He-asws said: ‘O my-asws son! How can he become, one who is depleting his life, and getting (more) sick with his medication, and is being come to from his safety (by the Angel of death)?’’[92]
وَ قِيلَ لِعَلِيِّ بْنِ الْحُسَيْنِ ع كَيْفَ أَصْبَحْتَ يَا ابْنَ رَسُولِ اللَّهِ
And it was said to Ali-asws Bin Al-Husayn-asws, ‘How have you-asws become, O son-asws of Rasool-Allah‑saww?’
قَالَ أَصْبَحْتُ مَطْلُوباً بِثَمَانٍ اللَّهُ تَعَالَى يَطْلُبُنِي بِالْفَرَائِضِ وَ النَّبِيُّ ص بِالسُّنَّةِ وَ الْعِيَالُ بِالْقُوتِ وَ النَّفْسُ بِالشَّهْوَةِ وَ الشَّيْطَانُ بِاتِّبَاعِهِ وَ الْحَافِظَانِ بِصِدْقِ الْعَمَلِ وَ مَلَكُ الْمَوْتِ بِالرُّوحِ وَ الْقَبْرُ بِالْجَسَدِ فَأَنَا بَيْنَ هَذِهِ الْخِصَالِ مَطْلُوبٌ.
‘He-asws said: ‘I-asws have become being sought by eight. Allah-azwj the Exalted Seeks me-asws for the Obligations, and the Prophet-saww for the Sunnah, and the dependants (seek) for the daily subsistence, and the soul (is sought) by the lustful desires, and the Satan-la (seeks) with following him-la, and the two recorders (seek) for sincere deeds, and the Angel of death (seeks) for the soul, and the grave (seeks) for the body. Thus I-asws am being sought with these characteristics’’.[93]
وَ قِيلَ لِابْنِهِ مُحَمَّدِ بْنِ عَلِيٍّ ع كَيْفَ أَصْبَحْتَ قَالَ أَصْبَحْنَا غَرْقَى فِي النِّعْمَةِ مَوْقُورِينَ بِالذُّنُوبِ يَتَحَبَّبُ إِلَيْنَا إِلَهُنَا بِالنِّعَمِ وَ نَتَمَقَّتُ إِلَيْهِ بِالْمَعَاصِي وَ نَحْنُ نَفْتَقِرُ إِلَيْهِ وَ هُوَ غَنِيٌّ عَنَّا.
And it was said to his-asws son Muhammad son of Ali-asws, ‘How have you become?’ He said, ‘We have become drowned in the bounties, dignifying ourselves with the sins. Our God-azwj is being beloved to us with the bounties, and we are being hateful to Him-azwj with the disobedience, and we are need to Him-azwj and He-azwj is needless from us’’.[94]
وَ قِيلَ لِبَكْرِ بْنِ عَبْدِ اللَّهِ الْمُزَنِيِ كَيْفَ أَصْبَحْتَ قَالَ أَصْبَحْتُ قَرِيباً أَجَلِي بَعِيداً أَمَلِي سَيِّئاً عَمَلِي وَ لَوْ كَانَ لِذُنُوبِي رِيحٌ مَا جَالَسْتُمُونِي.
And it was said to Bakr Bin Abdullah Al-Muzny, ‘How have you become?’ He said, ‘I have become near to my death, far from my wishes, evil are my deeds, and had there been a smell for my sins, you would not be sitting near me’’.[95] (Not a Hadeeth)
قَالَ: وَ قِيلَ لِرَجُلٍ مِنَ الْمُعَمَّرِينَ كَيْفَ أَصْبَحْتَ قَالَ
| أَصْبَحْتُ لَا رَجُلًا يَغْدُو لِحَاجَتِهِ- | وَ لَا قَعِيدَةَ بَيْتٍ تُحْسِنُ الْعَمَلَا. |
He said, ‘And it was said to a man from the centenarians, ‘How have you become?’ He said (a couplet), ‘I have become not being a man going out for his needs, nor sitting at home doing good deeds’’.[96] (Not a Hadeeth)
وَ قِيلَ لِأَبِي رَجَاءٍ الْعُطَارِدِيِ وَ قَدْ بَلَغَ عِشْرِينَ وَ مِائَةَ سَنَةٍ كَيْفَ أَصْبَحْتَ قَالَ
| أَصْبَحْتُ لَا يَحْمِلُ بَعْضِي بَعْضاً- | كَأَنَّمَا كَانَ شَبَابِي قَرْضاً. |
And it was said to Abu Raja’a Al-Utaridy, and he had reached one hundred and twenty years, ‘How have you become?’ He said (a couplet), ‘I have become not carrying each other. It is as if my youth was a loan’’.[97] (Not a Hadeeth)
أقول نقل من خط الشهيد رحمه الله قال قطب الدين الكيدري رَوَى مَعْمَرٌ عَنِ الزُّهْرِيِّ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: كُنَّا مَارِّينَ فِي أَزِقَّةِ الْمَدِينَةِ يَوْماً إِذْ أَقْبَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع- فَقَالَ السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
I (Majlisi) am saying, ‘It is copied from the handwriting of the martyr, may Allah-azwj have Mercy on him, ‘Qutub Al Deed Al Kaydari said, ‘It is reported by Ma’mar, from Al Zuhry, from Ikrimah (Bin Abu Jahl-la, from Ibn Abbas who said,
‘We were passing by in an alleyway of Al-Medina one day when Ali-asws Bin Abu Talib-asws came. He-asws said, ‘The greetings be unto you-saww, O Rasool-Allah-saww, and Mercy of Allah-azwj and His-azwj Blessings’.
فَقَالَ وَ عَلَيْكَ السَّلَامُ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ أَصْبَحْتَ
He-saww said: ‘And upon you-asws be the greetings, O Amir Al-Momineen-asws! How have you-asws become?’
قَالَ أَصْبَحْتُ وَ نَوْمِي خَطَرَاتٌ وَ يَقَظَتِي فَزَعَاتٌ وَ فِكْرَتِي فِي يَوْمِ الْمَمَاتِ الْخَبَرَ.
He-asws said: ‘I-asws have become and my-asws sleep is dangerous, and my-asws wakefulness is in terrors, and my-asws thoughts are regarding the day of death’ – the Hadeeth’’.[98]
4- نهج، نهج البلاغة قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ع كَيْفَ تَجِدُكَ يَا أَمِيرَ الْمُؤْمِنِينَ
(The book) ‘Nahj Al Balagah’ –
‘It was said to Amir Al-Momineen-asws, ‘How are you-asws feeling, O Amir Al-Momineen-asws?’
فَقَالَ كَيْفَ يَكُونُ حَالُ مَنْ يَفْنَى بِبَقَائِهِ وَ يَسْقَمُ بِصِحَّتِهِ وَ يُؤْتَى مِنْ مَأْمَنِهِ.
‘He-asws said: ‘How can be the state of the one his lifespan is depleting, and he is getting sick with his health, and he is being come to him from his safety (by Angel of death)’’.[99]
باب 100 المصافحة و المعانقة و التقبيل
CHAPTER 100 – THE HANDSHAKE, AND THE HUGGING, AND THE KISSING
1- لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ عَنْ أَبِيهِ عِمْرَانَ بْنِ إِسْمَاعِيلَ عَنْ أَبِي عَلِيٍّ الْأَنْصَارِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ التَّمِيمِيِّ قَالَ قَالَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ ع بَيْنَا إِبْرَاهِيمُ خَلِيلُ الرَّحْمَنِ ع فِي جَبَلِ بَيْتِ الْمَقْدِسِ يَطْلُبُ مَرْعًى لِغَنَمِهِ إِذْ سَمِعَ صَوْتاً فَإِذَا هُوَ بِرَجُلٍ قَائِمٍ يُصَلِّي طُولُهُ اثْنَا عَشَرَ شِبْراً
(The book) ‘Al Amaali’ of Al Sadouq – Majaylawiya, from Muhammad Al Attar, from Al Ashari, from Muhammad Bin Imran, from his father Imran Bin Ismail, from Abu Ali Al Ansari, from Muhammad Bin Ja’far Al Tameemi who said,
‘Al-Sadiq Ja’far-asws Bin Muhammad-asws said: ‘While Ibrahim-as, Friend of the Beneficent, was in a mountain of Baytil Maqdis seeking pasture for his-as sheep when he-as heard a sound. There he-as was with a man standing, praying Salat. His tallness was of twelve palm’s widths.
فَقَالَ لَهُ يَا عَبْدَ اللَّهِ لِمَنْ تُصَلِّي
He-as said to him: ‘O servant of Allah-azwj! Who are you praying to?’
قَالَ لِإِلَهِ السَّمَاءِ
He said, ‘To God-azwj of the sky’.
فَقَالَ لَهُ إِبْرَاهِيمُ ع هَلْ بَقِيَ أَحَدٌ مِنْ قَوْمِكَ غَيْرُكَ
Ibrahim-as said to him: ‘Does there remain anyone from your people apart from you?’
قَالَ لَا
He said, ‘No’.
قَالَ فَمِنْ أَيْنَ تَأْكُلُ
He-as said: ‘Where do you eat from?’
قَالَ أَجْتَنِي مِنْ هَذَا الشَّجَرِ فِي الصَّيْفِ وَ آكُلُهُ فِي الشِّتَاءِ
‘He said, ‘I collect from this tree in the summer and eat it in the winter’.
قَالَ لَهُ فَأَيْنَ مَنْزِلُكَ
He-as said to him: ‘Where is your house?’
قَالَ فَأَوْمَأَ بِيَدِهِ إِلَى جَبَلٍ فَقَالَ لَهُ إِبْرَاهِيمُ ع- هَلْ لَكَ أَنْ تَذْهَبَ بِي مَعَكَ فَأَبِيتَ عِنْدَكَ اللَّيْلَةَ
He-asws said: ‘He gestured by his hand towards a mountain. So, Ibrahim-as said to him: ‘It is okay for you if you were to go with me, so I-as can spend a night in your presence?’
فَقَالَ إِنَّ قُدَّامِي مَاءً لَا يُخَاضُ
He said, ‘There is water in front of me which cannot be waded through’.
قَالَ كَيْفَ تَصْنَعُ
He-as said: ‘How do you deal (with it)?’
قَالَ أَمْشِي عَلَيْهِ
He said, ‘I walk over it’.
قَالَ فَاذْهَبْ بِي مَعَكَ فَلَعَلَّ اللَّهَ أَنْ يَرْزُقَنِي مَا رَزَقَكَ
He-as said: ‘Take me-as with you, perhaps Allah-azwj will Grace me-as what He-azwj has Graced you’.
قَالَ فَأَخَذَ الْعَابِدُ بِيَدِهِ فَمَضَيَا جَمِيعاً حَتَّى انْتَهَيَا إِلَى الْمَاءِ فَمَشَى وَ مَشَى إِبْرَاهِيمُ ع حَتَّى انْتَهَيَا إِلَى مَنْزِلِهِ فَقَالَ لَهُ إِبْرَاهِيمُ أَيُّ الْأَيَّامِ أَعْظَمُ
He-asws said: ‘The worshipper held his-as hand and they both went together until they ended to the water. He walked and Ibrahim-as until they ended to his house. Ibrahim-as said to him: ‘Which of the days are mightiest?’
فَقَالَ لَهُ الْعَابِدُ يَوْمُ الدِّينِ يَوْمَ يُدَانُ النَّاسُ بَعْضُهُمْ مِنْ بَعْضٍ
The worshipper said to him-as, ‘The Day of Qiyamah is a Day the people will judge each other’.
قَالَ فَهَلْ لَكَ أَنْ تَرْفَعَ يَدَكَ وَ أَرْفَعَ يَدِي فَنَدْعُوَ اللَّهَ عَزَّ وَ جَلَّ أَنْ يُؤْمِنَنَا مِنْ شَرِّ ذَلِكَ الْيَوْمِ
He-as said: ‘It is okay for you if you were to raise your hand and my-as hand, so we supplicate to Allah-azwj Mighty and Majestic to Secure us from evil of that Day’.
فَقَالَ وَ مَا تَصْنَعُ بِدَعْوَتِي فَوَ اللَّهِ إِنَّ لِي لَدَعْوَةً مُنْذُ ثَلَاثِ سِنِينَ مَا أُجِبْتُ فِيهَا بِشَيْءٍ
He said, ‘And what will you-as do with my supplication, for by Allah-azwj, there have been supplication of mine, since three years I have not been Answered with anything regarding these’.
فَقَالَ لَهُ إِبْرَاهِيمُ ع- أَ وَ لَا أُخْبِرُكَ لِأَيِّ شَيْءٍ احْتُبِسَتْ دَعْوَتُكَ
Ibrahim-as said to him: ‘And shall I-as inform you for which thing (reason) your supplications have been Withheld?’
قَالَ بَلَى
He said, ‘Yes’.
قَالَ لَهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَحَبَّ عَبْداً احْتَبَسَ دَعْوَتَهُ لِيُنَاجِيَهُ وَ يَسْأَلَهُ وَ يَطْلُبَ إِلَيْهِ وَ إِذَا أَبْغَضَ عَبْداً عَجَّلَ لَهُ دَعْوَتَهُ أَوْ أَلْقَى فِي قَلْبِهِ الْيَأْسَ مِنْهَا
He-as said: ‘When Allah-azwj Mighty and Majestic Loves a servant, He-azwj Withholds his supplication due to his whispering to Him-azwj, and asking Him-azwj, and his seeking to Him-azwj; and when He-azwj Hates a servant, He-azwj Hastens his supplication to him, or Casts from it the despair in his heart’.
ثُمَّ قَالَ لَهُ وَ مَا كَانَتْ دَعْوَتُكَ
Then he-as said to him: ‘And what was your supplication?’
قَالَ مَرَّ بِي غَنَمٌ وَ مَعَهُ غُلَامٌ لَهُ ذُؤَابَةٌ
He said, ‘A flock of sheep passed by me and with it was a boy having a forelock for him’.
فَقُلْتُ يَا غُلَامُ لِمَنْ هَذَا الْغَنَمُ
I said, ‘O boy! Who is this flock for?’
فَقَالَ لِإِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ ع
He said, ‘For Ibrahim-as, Friend of the Beneficent’.
فَقُلْتُ اللَّهُمَّ إِنْ كَانَ لَكَ فِي الْأَرْضِ خَلِيلًا فَأَرِنِيهِ
I said, ‘O Allah-azwj! If there was a friend for You-azwj in the earth, Show him to me!’’
فَقَالَ لَهُ إِبْرَاهِيمُ ع فَقَدِ اسْتَجَابَ اللَّهُ لَكَ أَنَا إِبْرَاهِيمُ خَلِيلُ الرَّحْمَنِ
Ibrahim-as said to him: ‘Allah-azwj has Answered to you. I-as am Ibrahim-as, Friend of the Beneficent!’
فَعَانَقَهُ فَلَمَّا بَعَثَ اللَّهُ مُحَمَّداً ص جَاءَتِ الْمُصَافَحَةُ.
He hugged him-as. When Allah-azwj Sent Muhammad-saww, the handshake came’’.[100]
2- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّ الْمُؤْمِنَ إِذَا صَافَحَ الْمُؤْمِنَ تَفَرَّقَا مِنْ غَيْرِ ذَنْبٍ.
(The book) ‘Al Khisaal’ – My father, from Ali, from his father, from Hammad Bin Isa, from Ibn Abu Umeyr, from Al-Husayn Bin Al Mukhtar, from Al Haza’a who said,
‘Abu Ja’far-asws said: ‘When the Momin handshakes the Momin, they separate from without having any sin’’.[101]
3- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا لَقِيتُمْ إِخْوَانَكُمْ فَتَصَافَحُوا وَ أَظْهِرُوا لَهُمُ الْبَشَاشَةَ وَ الْبِشْرَ تَفَرَّقُوا وَ مَا عَلَيْكُمْ مِنَ الْأَوْزَارِ قَدْ ذَهَبَ
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – ‘Amir Al-Momineen-asws said: ‘When you meet your brethren, shake their hands and manifest the friendly face to them and the smile, you will separate and there will not be any burden (of sin) upon you all, it will have gone’.
وَ قَالَ ع صَافِحْ عَدُوَّكَ وَ إِنْ كَرِهَ فَإِنَّهُ مِمَّا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ عِبَادَهُ يَقُولُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ- وَ ما يُلَقَّاها إِلَّا الَّذِينَ صَبَرُوا وَ ما يُلَقَّاها إِلَّا ذُو حَظٍّ عَظِيمٍ.
And he-asws said: ‘Shake the hand of your enemy, and even if he dislikes it, for it is from what Allah-azwj Mighty and Majestic has Commanded His-azwj servants. He-azwj Said: ‘And the good and the evil are not equal. Repel (evil) by that which is best, So if there is enmity between you and him, he would be like your intimate friend [41:34] And none would receive it except those who are patient, and none would receive it except one with a mighty share [41:35]’’.[102]
4- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا تَلَاقَيْتُمْ فَتَلَاقَوْا بِالتَّسْلِيمِ وَ التَّصَافُحِ وَ إِذَا تَفَرَّقْتُمْ فَتَفَرَّقُوا بِالاسْتِغْفَارِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Sa’ad, from Ahmad Bin Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Ibn Ameyra, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Whenever you meet, then meet each other with the greetings and the handshake, and when you separate, then separate from each other with seeking the Forgiveness (for each other)’’.[103]
5- مع، معاني الأخبار ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ هِشَامِ بْنِ أَحْمَدَ الْيَرْبُوعِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع عَنْ جَابِرٍ الْأَنْصَارِيِّ قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنِ الْمُكَاعَمَةِ وَ الْمُكَامَعَةِ فَالْمُكَاعَمَةُ أَنْ يَلْثِمَ الرَّجُلُ الرَّجُلَ وَ الْمُكَامَعَةُ أَنْ يُضَاجِعَهُ وَ لَا يَكُونُ بَيْنَهُمَا ثَوْبٌ مِنْ غَيْرِ ضَرُورَةٍ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Ubdous, from Ibn Quteyba, from Hamdan Bin Suleyman, from Hisham Bin Ahmad Al Yarbouie, from Abdullah Bin Al Fazl, from his father,
‘From Abu Ja’far-asws, from Jabir Al-Ansari who said, ‘Rasool-Allah-saww Prohibited from ‘Al-Muka’amah’ and ‘Al-Mukama’a’. The Muka’amah is the man kissing the man, and the Mukama’a is he lies down with him and there does not happen to be any cloth between the two, without necessity’’.[104]
6- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِيهِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ الصَّيْرَفِيِّ قَالَ: كُنْتُ بِالْكُوفَةِ فَيَأْتِينِي إِخْوَانٌ كَثِيرَةٌ وَ كَرِهْتُ الشُّهْرَةَ فَتَخَوَّفْتُ أَنْ أَشْتَهِرَ بِدِينِي فَأَمَرْتُ غُلَامِي كُلَّمَا جَاءَنِي رَجُلٌ مِنْهُمْ يَطْلُبُنِي قَالَ لَيْسَ هُوَ هَاهُنَا
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Abbad Bin Suleyman, from Muhammad Bin Suleyman Al Daylami, from his father, from Is’haq Bin Ammar Al Sayrafi who said,
‘I was in Al-Kufa, so a lot of brethren came to me, and I disliked the fame, so I was scared that I would be publicised with my religion. I ordered my slave, every time a man were to come seeking me, he should say, ‘He isn’t over here!’’
قَالَ فَحَجَجْتُ تِلْكَ السَّنَةَ فَلَقِيتُ أَبَا عَبْدِ اللَّهِ ع- فَرَأَيْتُ مِنْهُ ثِقْلًا وَ تَغَيُّراً فِيمَا بَيْنِي وَ بَيْنَهُ
He (the narrator) said, ‘I performed Hajj that year, and I met Abu Abdullah-asws. I saw sluggishness from him-asws and changes regarding what was between me and him-asws’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ مَا الَّذِي غَيَّرَنِي عِنْدَكَ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws!’ What is that which has changed me in your-asws view?’
قَالَ الَّذِي غَيَّرَكَ لِلْمُؤْمِنِينَ
He-asws said: ‘That which you have changed for the Momineen’.
قُلْتُ جُعِلْتُ فِدَاكَ إِنَّمَا تَخَوَّفْتُ الشُّهْرَةَ وَ قَدْ عَلِمَ اللَّهُ شِدَّةَ حُبِّي لَهُمْ
I said, ‘May I be sacrificed for you-asws! But rather, I was scared of the fame, and Allah-azwj has Known the intensity of my love for them’.
فَقَالَ يَا إِسْحَاقُ لَا تَمَلَّ زِيَارَةَ إِخْوَانِكَ فَإِنَّ الْمُؤْمِنَ إِذَا لَقِيَ أَخَاهُ الْمُؤْمِنَ فَقَالَ لَهُ مَرْحَباً كُتِبَ لَهُ مَرْحَباً إِلَى يَوْمِ الْقِيَامَةِ
He-asws said: ‘O Is’haq! Do not be fed up with visitation of your brothers, for the Momin, when he meets the Momin, so he says to him, ‘Hello’, hello (welcome) is written for him up to the Day of Qiyamah.
فَإِذَا صَافَحَهُ أَنْزَلَ اللَّهُ فِيمَا بَيْنَ إِبْهَامِهِمَا مِائَةَ رَحْمَةٍ تِسْعَةً وَ تِسْعِينَ لِأَشَدِّهِمْ لِصَاحِبِهِ حُبّاً ثُمَّ أَقْبَلَ اللَّهُ عَلَيْهِمَا بِوَجْهِهِ فَكَانَ عَلَى أَشَدِّهِمَا حُبّاً لِصَاحِبِهِ أَشَدَّ إِقْبَالًا
When he shakes his hand, Allah-azwj Sends down one hundred Mercies in what is between their states, ninety-nine being for the one more loving to his companion. Then Allah-azwj Turns to them with His-azwj Face, so the one who was of more loving to his companion, He-azwj would be of more intense Turning.
فَإِذَا تَعَانَقَا غَمَرَتْهُمَا الرَّحْمَةُ فَإِذَا لَبِثَا لَا يُرِيدَانِ إِلَّا وَجْهَهُ- لَا يُرِيدَانِ غَرَضاً مِنْ غَرَضِ الدُّنْيَا قِيلَ لَهُمَا غُفِرَ لَكُمَا فَاسْتَأْنِفَا
When they hug each other, the Mercy immerses them both. When they stay, nor wanting except His-azwj Face, not wanting a purpose from purposes of the world, He-azwj Says to them: “(All sins) have been Forgiven for you both, so resume (anew)!”
فَإِذَا أَقْبَلَا عَلَى الْمُسَاءَلَةِ قَالَتِ الْمَلَائِكَةُ بَعْضُهُمْ لِبَعْضٍ تَنَحَّوْا عَنْهُمَا فَإِنَّ لَهُمَا سِرّاً وَ قَدْ سَتَرَهُ اللَّهُ عَلَيْهِمَا
When they are faced to the questioning, the Angels say to each other: ‘Keep away from them, for there is a secret for them, and Allah-azwj has Veiled upon them!’’
قَالَ إِسْحَاقُ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ لَا يُكْتَبُ عَلَيْنَا لَفْظُنَا فَقَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
Is’haq said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! Our words are not written upon us, for Allah-azwj Mighty and Majestic Said: He does not utter a word except by him is an observer, ready [50:18]’.
قَالَ فَتَنَفَّسَ ابْنُ رَسُولِ اللَّهِ ص الصُّعَدَاءَ
He (the narrator) said, ‘The son-asws of Rasool-Allah-saww breathed a sigh’.
قَالَ ثُمَّ بَكَى حَتَّى خُضِبَتْ دُمُوعُهُ لِحْيَتَهُ وَ قَالَ يَا إِسْحَاقُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِنَّمَا نَادَى الْمَلَائِكَةَ أَنْ يَغِيبُوا عَنِ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا إِجْلَالًا لَهُمَا فَإِذَا كَانَتِ الْمَلَائِكَةُ لَا تَكْتُبُ لَفْظَهُمَا وَ لَا تَعْرِفُ كَلَامَهُمَا فَقَدْ يَعْرِفُهُ الْحَافِظُ عَلَيْهِمَا عَالِمُ السِّرِّ وَ أَخْفَى
He (the narrator) said, ‘Then he-asws wept until his-asws tears wetted his-asws beard, and he-asws said: ‘O Is’haq! Allah-azwj Blessed and Exalted rather Called to the Angels that they should hide from the two Momineen when they meet, in reverence to them. When the Angels were not writing their words and not knowing their talk, the Preserver upon them Knows, the Knower of the secrets, and Hides (these).
يَا إِسْحَاقُ فَخَفِ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ كُنْتَ لَا تَرَاهُ فَإِنَّهُ يَرَاكَ فَإِنْ كُنْتَ تَرَى أَنَّهُ لَا يَرَاكَ فَقَدْ كَفَرْتَ وَ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ يَرَاكَ ثُمَّ اسْتَتَرْتَ عَنِ الْمَخْلُوقِينَ بِالْمَعَاصِي وَ بَرَزْتَ لَهُ بِهَا فَقَدْ جَعَلْتَهُ فِي حَدِّ أَهْوَنِ النَّاظِرِينَ إِلَيْكَ.
O Is’haq! Fear Allah-azwj as if you can see Him-azwj, even though you cannot see Him-azwj, He-azwj can See you. If you were to view that He-azwj does not See you, so you have committed Kufr, and even though you do know that He-azwj does See you, then He-azwj Veils with the acts of disobedience, and had duelled to Him-azwj with it. Thus He-azwj had Mad him to be in a limit of unimportance of the beholders to you’’.[105]
7- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَنْتُمْ فِي تَصَافُحِكُمْ فِي مِثْلِ أُجُورِ الْمُجَاهِدِينَ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Ali, from Muhammad Bin Al Fuzeyl, from Abu Hamza,
‘From Abu Abdullah-asws having said: ‘You are during your handshakes similar to Rewards of the Holy warriors (Mujahideen)’’.[106]
8- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ بْنِ سَعِيدٍ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ لَا يَقْدِرُ أَحَدٌ قَدْرَهُ كَذَلِكَ لَا يَقْدِرُ أَحَدٌ قَدْرَ نَبِيِّهِ ع- وَ كَمَا لَا يَقْدِرُ أَحَدٌ قَدْرَ نَبِيِّهِ فَكَذَلِكَ لَا يَقْدِرُ أَحَدٌ قَدْرَ الْمُؤْمِنِ
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Is’haq Bin Saeed, from Bakr Bin Muhammad Al Azdy, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘Allah-azwj is such, no one can evaluate His-azwj Worth, like that no one can evaluate His-azwj Prophet-saww, and just as no one can evaluate worth of His‑azwj Prophet-saww, like that no one is able upon evaluating worth of the Momin.
إِنَّهُ لَيَلْقَى أَخَاهُ فَيُصَافِحُهُ فَيَنْظُرُ اللَّهُ لَهُمَا وَ الذُّنُوبُ تَتَحَاتُّ عَنْ وُجُوهِهِمَا حَتَّى يَتَفَرَّقَا كَمَا تَحُتُّ الرِّيحُ الشَّدِيدَةُ الْوَرَقَ عَنِ الشَّجَرِ.
He (Momin) meets his brother and shakes his hand, so Allah-azwj Looks at them, and the sins drop off from their faces until they separate, just as the severe wind drops the leaves from the tree’’.[107]
9- كِتَابُ الْمُسَلْسَلَاتِ، لِلشَّيْخِ جَعْفَرِ بْنِ أَحْمَدَ الْقُمِّيِّ حَدَّثَنَا الْحُسَيْنُ بْنُ جَعْفَرٍ قَالَ قَالَ مُحَمَّدُ بْنُ عِيسَى بْنِ عَبْدِ الْكَرِيمِ الطَّرَسُوسِيُّ بِدِمَشْقَ قَالَ قَالَ عُمَرُ بْنُ سَعِيدِ بْنِ يَسَارٍ الْمَنْبَجِيُّ قَالَ قَالَ أَحْمَدُ بْنُ دِهْقَانَ قَالَ قَالَ خَلَفُ بْنُ تَمِيمٍ قَالَ: دَخَلْنَا عَلَى أَبِي هُرْمُزَ نَعُودُهُ فَقَالَ دَخَلْنَا عَلَى أَنَسِ بْنِ مَالِكٍ نَعُودُهُ فَقَالَ صَافَحْتُ بِكَفِّي هَذِهِ كَفَّ رَسُولِ اللَّهِ ص فَمَا مَسِسْتُ خَزّاً وَ لَا حَرِيراً أَلْيَنَ مِنْ كَفِّهِ ع
(The book) ‘Kitab Al Musalsalaat’ of the sheykh Ja’far Bin Ahmad Al Qummi – It is narrated to us by Al-Husayn Bin Ja’far who said, ‘Musa Bin Isa Bin Abdul Kareem Al Tarsousy said in Damascus saying, ‘Umar Bin Saeed Bin Yasaat Al Manbajy said, ‘Ahmad Bin Dihwan said, ‘Khalaf Bin Tameem said,
‘We entered to see Abu Hurmuz to console him. He said, ‘We had entered to see Anas Bin Malik (a well-known fabricator) to console him. He said, ‘I had shaken the hand of Rasool-Allah-saww with this hand of mine. I have not touched any ‘Khazz’ (wool) nor silk softer than his-saww palm’.
قَالَ أَبُو هُرْمُزَ قُلْنَا لِأَنَسِ بْنِ مَالِكٍ صَافِحْنَا بِالْكَفِّ الَّتِي صَافَحْتَ بِهَا رَسُولَ اللَّهِ ص-
Abu Hurmuz said, ‘We said to Anas Bin Malik, ‘Shake our hands with the hand which you had shaken the hand of Rasool-Allah-saww with’.
فَصَافَحَنَا وَ قَالَ السَّلَامُ عَلَيْكُمْ
He shook our hands and said, ‘The greetings be unto you all!’
قَالَ خَلَفُ بْنُ تَمِيمٍ قُلْتُ لِأَبِي هُرْمُزَ صَافِحْنَا بِالْكَفِّ الَّتِي صَافَحْتَ بِهَا أَنَسَ بْنَ مَالِكٍ
Khalaf Bin Tameem said, ‘I said to Abu Hurmuz, ‘Shake our hands with the hand which you had shaken the hand of Anas Bin Malik’.
فَصَافَحَنَا وَ قَالَ السَّلَامُ عَلَيْكُمْ
So, he shook our hands and said, ‘The greetings be unto you all!’
قَالَ أَحْمَدُ بْنُ دِهْقَانَ قُلْنَا لِخَلَفِ بْنِ تَمِيمٍ صَافِحْنَا بِالْكَفِّ الَّتِي صَافَحْتَ بِهَا أَبَا هُرْمُزَ فَصَافَحَنَا
Ahmad Bin Dihqan said, ‘We said to Khalaf Bin Tameem, ‘Shake our hands which you had shaken the hand of Abu Hurmuz with’.
وَ قَالَ السَّلَامُ عَلَيْكُمْ
So, he shook our hands and said, ‘The greetings be unto you all!’
قَالَ عُمَرُ بْنُ سَعِيدٍ قُلْنَا لِأَحْمَدَ بْنِ دِهْقَانَ صَافِحْنَا بِالْكَفِّ الَّتِي صَافَحْتَ بِهَا خَلَفَ بْنَ تَمِيمٍ فَصَافَحَنَا
Umar Bin Saeed said, ‘We said to Ahmad Bin Dihqan, ‘Shake our hands with the hand which you had shaken the hand of Khalaf Bin Tameem with’.
وَ قَالَ السَّلَامُ عَلَيْكُمْ
So, he shook our hands and said, ‘The greetings be unto you all!’
قَالَ مُحَمَّدُ بْنُ عِيسَى بْنِ عَبْدِ الْكَرِيمِ قُلْنَا لِعُمَرَ بْنِ سَعِيدٍ صَافِحْنَا بِالْكَفِّ الَّتِي صَافَحْتَ بِهَا أَحْمَدَ بْنَ دِهْقَانَ
Muhammad Bin Isa Bin Abdul Kareem said, ‚We said to Umar Bin Saeed, ‘Shake our hands with the hand which you had shaken the hand of Ahmad Bin Dihqan with’.
فَصَافَحَنَا وَ قَالَ السَّلَامُ عَلَيْكُمْ
He shook our hands and said, ‘The greetings be unto you all!’
قَالَ الْحُسَيْنُ بْنُ جَعْفَرٍ قُلْنَا لِمُحَمَّدِ بْنِ عِيسَى صَافِحْنَا بِالْكَفِّ الَّتِي صَافَحْتَ بِهَا عُمَرَ بْنَ سَعِيدٍ
Al-Husayn Bin Ja’far said, ‘We said to Muhammad Bin Isa, ‘Shake our hands with the hand which you had shaken the hand of Umar Bin Saeed’.
فَصَافَحَنَا وَ قَالَ السَّلَامُ عَلَيْكُمْ
He shook our hands and said, ‘The greetings be unto you all!’
قَالَ أَبُو مُحَمَّدٍ جَعْفَرُ بْنُ أَحْمَدَ بْنِ عَلِيٍّ الرَّازِيُّ مُصَنِّفُ هَذَا الْكِتَابِ قُلْنَا لِلْحُسَيْنِ بْنِ جَعْفَرٍ صَافِحْنَا بِالْكَفِّ الَّتِي صَافَحْتَ بِهَا مُحَمَّدَ بْنَ عِيسَى
Abu Muhammad Ja’far Bin Ahmad Bin Ali Al-Razy, author of this book, ‘We said to Al-Husayn Bin Ja’far, ‘Shake our hands with the hand which you had shaken the hand of Muhammad Bin Isa with’.
فَصَافَحَنَا وَ قَالَ السَّلَامُ عَلَيْكُمْ.
He shook our hands and said, ‘The greetings be unto you all!’’[108]
10- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنْ جَابِرٍ قَالَ: لَقِيتُ النَّبِيَّ ص فَسَلَّمْتُ عَلَيْهِ فَغَمَزَ يَدِي وَ قَالَ غَمْزُ الرَّجُلِ يَدَ أَخِيهِ قُبْلَتُهُ.
The book ‘Al Imamah Wa Al Tabsirah’ – from Ahmad Bin Ali, from Muhammad Bin Al-Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, from Jabir who said, ‘I met the Prophet-saww and I greeted unto him-saww. He-saww squeezed my hand and said: ‘The man squeezes a hand of his brother, (it is as) kiss it’’.[109]
11- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ أَبِي عُبَيْدَةَ قَالَ: كُنْتُ زَمِيلَ أَبِي جَعْفَرٍ ع وَ كُنْتُ أَبْدَأُ بِالرُّكُوبِ ثُمَّ يَرْكَبُ هُوَ فَإِذَا اسْتَوَيْنَا سَلَّمَ وَ سَاءَلَ مُسَاءَلَةَ رَجُلٍ لَا عَهْدَ لَهُ بِصَاحِبِهِ وَ صَافَحَ
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Yahya Bin Zakariya, from Abu Ubeyda who said,
‘I used to be a travel companion of Abu Ja’far-asws and I would begin with the riding, then he‑asws would ride. When we would be even, he-asws would greet and ask about issues like a man having not pact for him with his companion (never seen him before), and shake his hand’.
قَالَ وَ كَانَ إِذَا نَزَلَ نَزَلَ قَبْلِي فَإِذَا اسْتَوَيْتُ أَنَا وَ هُوَ عَلَى الْأَرْضِ سَلَّمَ وَ سَاءَلَ مُسَاءَلَةَ مَنْ لَا عَهْدَ لَهُ بِصَاحِبِهِ
He (the narrator) said, ‘And whenever we would descend, he-asws would descend before me. When I would be even and he-asws would be on the ground, he-asws would greet and ask about issues, one who has not pact for him with his companions (never seen him before)’.
فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّكَ لَتَفْعَلُ شَيْئاً مَا يَفْعَلُهُ مَنْ قِبَلَنَا وَ إِنْ فَعَلَ مَرَّةً فَكَثِيرٌ
I said, ‘O son-asws of Rasool-Allah-saww! You-asws are doing something what the ones before us have not done, and even if you-asws were to do it once, it would be a lot’.
فَقَالَ أَ مَا عَلِمْتَ مَا فِي الْمُصَافَحَةِ أَنَّ الْمُؤْمِنِينَ يَلْتَقِيَانِ فَيُصَافِحُ أَحَدُهُمَا صَاحِبَهُ فَمَا تَزَالُ الذُّنُوبُ تَتَحَاتُّ عَنْهُمَا كَمَا تَتَحَاتُّ الْوَرَقُ عَنِ الشَّجَرِ وَ اللَّهُ يَنْظُرُ إِلَيْهِمَا حَتَّى يَفْتَرِقَا.
He-asws said: ‘Don’t you know what is in the handshake? The two Momineen meet and one of them shakes the hand of his companion, so the sins do not cease dropping off from them like what the leaves drop off from the tree, and Allah-azwj Looks at them (with Mercy) until they separate’’.[110]
بيان وَرَدَ عَنِ النَّبِيِّ ص إِنَّ اللَّهَ حَمَّلَنِي ذُنُوبَ شِيعَةِ عَلِيٍّ فَغَفَرَهَا لِي.
Explanation – It is reported from the Prophet-saww: ‘Allah-azwj Loaded upon me-saww sins of Shias of Ali-azwj, and He-azwj Forgave these for me-saww’’.
12- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا وَ تَصَافَحَا أَدْخَلَ اللَّهُ يَدَهُ بَيْنَ أَيْدِيهِمَا فَصَافَحَ أَشَدَّهُمَا حُبّاً لِصَاحِبِهِ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Uqba, from Abu Khalid Al Qammat,
‘From Abu Ja’far-asws having said: ‘When the two Momineen meet and shake hands, Allah-azwj Inserts His-azwj Hand between their hands (metaphorically) and Shakes the hand of the one of more intense love for his companion’’.[111]
13- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَيُّوبَ عَنِ السَّمَيْدَعِ عَنْ مَالِكِ بْنِ أَعْيَنَ الْجُهَنِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا أَدْخَلَ اللَّهُ عَزَّ وَ جَلَّ يَدَهُ بَيْنَ أَيْدِيهِمَا وَ أَقْبَلَ بِوَجْهِهِ عَلَى أَشَدِّهِمَا حُبّاً لِصَاحِبِهِ فَإِذَا أَقْبَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمَا تَحَاتَّتْ عَنْهُمَا الذُّنُوبُ كَمَا يَتَحَاتُّ الْوَرَقُ عَنِ الشَّجَرِ.
(The book) ‘Al Kafi’ – By the chain, from Ibn Fazzal, from Ali Bin Uqbah, from Ayoub, from Al Sameydi, from Malik Bin Ayn Al Juhanny,
‘From Abu Ja’far-asws having said: ‘When the two Momineen meet and shake hands, Allah-azwj Mighty and Majestic Inserts His-azwj Hands between their hands (metaphorically), and Faces with His-azwj Face towards the one of more intense love for his companion. When Allah-azwj Mighty and Majestic Turns to them, the sins drop off from them like what the leaves drop off from the tree’’.[112]
14- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا أَقْبَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمَا بِوَجْهِهِ وَ تَسَاقَطَتْ عَنْهُمَا الذُّنُوبُ كَمَا تَتَسَاقَطُ الْوَرَقُ عَنِ الشَّجَرِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Abu Ubeyda Al Haza’a,
‘From Abu Ja’far-asws having said: ‘When the two Momineen meet and shake hands, Allah-azwj Mighty and Majestic Turns to them with His-azwj Face and the sins fall off from them like what the leaves fall off from the tree’’.[113]
15- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ: زَامَلْتُ أَبَا جَعْفَرٍ ع فِي شِقِّ مَحْمِلٍ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ فَنَزَلَ فِي بَعْضِ الطَّرِيقِ فَلَمَّا قَضَى حَاجَتَهُ عَادَ وَ قَالَ هَاتِ يَدَكَ يَا أَبَا عُبَيْدَةَ
(The book) ‘Al Kafi’ – from the number, from Sahl, from Ibn Abu Nasr, from Safwan Al Jammal, from Abu Ubeydah Al Haza’a who said,
‘I was a co-traveller of Abu Ja’far-asws in a section of the carriage, from Al Medina to Makkah. He-asws descended in one of the roads. When he-asws had fulfilled his-asws need, he-asws returned and said: ‘Give your hand, O Abu Ubeyda!’
فَنَاوَلْتُهُ يَدِي فَغَمَزَهَا حَتَّى وَجَدْتُ الْأَذَى فِي أَصَابِعِي ثُمَّ قَالَ يَا أَبَا عُبَيْدَةَ مَا مِنْ مُسْلِمٍ لَقِيَ أَخَاهُ الْمُسْلِمَ فَصَافَحَهُ وَ شَبَّكَ فِي أَصَابِعِهِ إِلَّا تَنَاثَرَتْ عَنْهُمَا ذُنُوبُهُمَا كَمَا يَتَنَاثَرُ الْوَرَقُ مِنَ الشَّجَرِ فِي الْيَوْمِ الشَّاتِي.
He-asws grabbed my hand until I found the pain in my fingers, then said: ‘O Abu Ubeydah! There is none from a Muslim who meets his Muslim brother and shakes his hand, and inter-twines in his fingers, except the sins erode from them like what the leaves erode from the tree during the winter’s day’’.[114]
16- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا مَالِكُ أَنْتُمْ شِيعَتُنَا لَا تَرَى أَنَّكَ تُفْرِطُ فِي أَمْرِنَا إِنَّهُ لَا يُقْدَرُ عَلَى صِفَةِ اللَّهِ فَكَمَا لَا يُقْدَرُ عَلَى صِفَةِ اللَّهِ كَذَلِكَ لَا يُقْدَرُ عَلَى صِفَتِنَا وَ كَمَا لَا يُقْدَرُ عَلَى صِفَتِنَا كَذَلِكَ لَا يُقْدَرُ عَلَى صِفَةِ الْمُؤْمِنِ
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Yahya Al Halby, from Malik Al Juhanny who said,
‘Abu Ja’far-asws said: ‘O Malik! You are our-asws Shias. Don’t you see that you are exaggerating regarding our-asws matter? Surely one is not able upon describing Allah-azwj. Just as no one is able upon describing Allah-azwj, like that one is not able upon our-asws description; and just as one is not able upon description, like that one is not able upon describing the Momin.
إِنَّ الْمُؤْمِنَ لَيَلْقَى الْمُؤْمِنَ فَيُصَافِحُهُ فَلَا يَزَالُ اللَّهُ يَنْظُرُ إِلَيْهِمَا وَ الذُّنُوبُ تَتَحَاتُّ عَنْ وُجُوهِهِمَا كَمَا يَتَحَاتُّ الْوَرَقُ عَنِ الشَّجَرِ حَتَّى يَفْتَرِقَا فَكَيْفَ يُقْدَرُ عَلَى صِفَةِ مَنْ هُوَ كَذَلِكَ.
The Momin meets the Momin and shakes his hand, so Allah-azwj does not cease Looking at them, and the sins drop off from their faces just as the leaves drop off from the tree until they separate, so how can one be able upon describing one who is like that’’.[115]
17- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ: زَامَلْتُ أَبَا جَعْفَرٍ ع فَحَطَطْنَا الرَّحْلَ ثُمَّ مَشَى قَلِيلًا ثُمَّ جَاءَ فَأَخَذَ بِيَدِي فَغَمَزَهَا غَمْزَةً شَدِيدَةً فَقُلْتُ جُعِلْتُ فِدَاكَ أَ وَ مَا كُنْتُ مَعَكَ فِي الْمَحْمِلِ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Umar Bin Abdul Aziz, from Muhammad Bin Al Fuzeyl, from Abu Hamza who said,
‘I was a co-traveller of Abu Ja’far-asws. We offloaded the luggage, then walked a little. Then he‑asws came and held my hand and pressed it with a severe pressing. I said, ‘May I be sacrificed for you-asws! And wasn’t I with you-asws in the carriage?’
فَقَالَ أَ وَ مَا عَلِمْتَ أَنَّ الْمُؤْمِنَ إِذَا جَالَ جَوْلَةً ثُمَّ أَخَذَ بِيَدِ أَخِيهِ نَظَرَ اللَّهُ إِلَيْهِمَا بِوَجْهِهِ فَلَمْ يَزَلْ مُقْبِلًا عَلَيْهِمَا بِوَجْهِهِ وَ يَقُولُ لِلذُّنُوبِ تَحَاتَّ عَنْهُمَا فَتَتَحَاتُّ يَا أَبَا حَمْزَةَ كَمَا يَتَحَاتُّ الْوَرَقُ عَنِ الشَّجَرِ فَيَفْتَرِقَانِ وَ مَا عَلَيْهِمَا مِنْ ذَنْبٍ.
He-asws said: ‘And don’t you know that the when the Momin wanders around, then holds a hand of his brother, Allah-azwj Looks at them with His-azwj Face. He-azwj does not cease to Turn to them with His-azwj Face and Saying to the sins: “Drop off from them!” So these drop off, O Abu Hamza, just as the leaves drops off from the tree. They separate and where is no sin (left) upon them’’.[116]
18- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ حَدِّ الْمُصَافَحَةِ قَالَ دَوْرُ نَخْلَةٍ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about a limit of the handshake. He-asws said: ‘Round the date tree’ (distance wise)’’.[117]
19- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ عَمْرٍو الْأَفْرَقِ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يَنْبَغِي لِلْمُؤْمِنَيْنِ إِذَا تَوَارَى أَحَدُهُمَا عَنْ صَاحِبِهِ بِشَجَرَةٍ ثُمَّ الْتَقَيَا أَنْ يَتَصَافَحَا.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ibn Sinan, from Amro Al Afraq, from Abu Ubeyda,
‘From Abu Ja’far-asws having said: ‘It is befitting for the Momineen when one of them were to hide from his companions by a tree, then then meet, they should shake hands’’.[118]
20- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ زَيْدٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا لَقِيَ أَحَدُكُمْ أَخَاهُ فَلْيُسَلِّمْ وَ لْيُصَافِحْهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَكْرَمَ بِذَلِكَ الْمَلَائِكَةَ فَاصْنَعُوا صُنْعَ الْمَلَائِكَةِ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from one of his companions, from Muhammad Bin Al Musanna, from his father, from Usman Bin Zayd, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Whenever one of you meets his brother, let him greet and shake his hand, for Allah-azwj Mighty and Majestic has Honoured the Angels with that, therefore do the doing of the Angels’’.[119]
إيضاح أكرم بذلك الملائكة أي إذا لقي بعضهم بعضا يسلمون و يصافحون أو إذا لقوا المؤمنين فعلوا ذلك و الأول أظهر.
Clarification – ‘Honoured the Angels with that’ – i.e. when they meet each other, they are greeting and shaking hands, or when they meet the Momineen, they are doing that, and the first (comment) is more clear’.
21- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ بَقَّاحٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا الْتَقَيْتُمْ فَتَلَاقَوْا بِالتَّسْلِيمِ وَ التَّصَافُحِ وَ إِذَا تَفَرَّقْتُمْ فَتَفَرَّقُوا بِالاسْتِغْفَارِ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Muhammad Bin Ali, from Ibn Baqqah, from Sayf Bin Ameyra, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Whenever you meet, then meet each other with the greetings and the handshakes, and whenever you separate, then separate with seeking the Forgiveness’’.[120]
22- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ جَدِّهِ مُعَاوِيَةَ بْنِ وَهْبٍ أَوْ غَيْرِهِ عَنْ رَزِينٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ الْمُسْلِمُونَ إِذَا غَزَوْا مَعَ رَسُولِ اللَّهِ ص ثُمَّ مَرُّوا بِمَكَانٍ كَثِيرِ الشَّجَرِ ثُمَّ خَرَجُوا إِلَى الْفَضَاءِ نَظَرَ بَعْضُهُمْ إِلَى بَعْضٍ فَتَصَافَحُوا.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Musa Bin Al Qasim, from his grandfather Muawiya Bin Wahab, or someone else, from Razeyn,
‘From Abu Abdullah-asws having said: ‘It was so that whenever the Muslims went on a military expedition with Rasool-Allah-saww, then they passed by a lot of trees, then they came out to the open space, they would look at each other and shake hands’’.[121]
23- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ زَيْدِ بْنِ الْجَهْمِ الْهِلَالِيِّ عَنْ مَالِكِ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا صَافَحَ الرَّجُلُ صَاحِبَهُ فَالَّذِي يَلْزَمُ التَّصَافُحَ أَعْظَمُ أَجْراً مِنَ الَّذِي يَدَعُ أَلَا وَ إِنَّ الذُّنُوبَ لَتَتَحَاتُ فِيمَا بَيْنَهُمْ حَتَّى لَا يَبْقَى ذَنْبٌ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from his father, from the one who narrated it, from Zayd Bin Al Jaham Al Hilaly, from Malik Bin Ayn,
‘From Abu Ja’far-asws having said: ‘When the man shakes the hand of his companion, the one who necessitated the handshake will of mightier Recompense than the one who was invited (to it). Indeed, and the sins drop off in what is between them until there does not remain any sin’’.[122]
24- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَنَظَرَ إِلَيَّ بِوَجْهٍ قَاطِبٍ فَقُلْتُ مَا الَّذِي غَيَّرَكَ لِي
(The book) ‘Al Kafi’ – from the number, from Sahl, from Yahya Bin Al Mubarik, from Abdullah Bin Jabajah, from Is’haq Bin Ammar who said,
‘I entered to see Abu Abdullah-asws. He-asws looked at me with his-asws frowning face. I said, ‘What is that which has changed you towards me?’
قَالَ الَّذِي غَيَّرَكَ لِإِخْوَانِكَ بَلَغَنِي يَا إِسْحَاقُ أَنَّكَ أَقْعَدْتَ بِبَابِكَ بَوَّاباً يَرُدُّ عَنْكَ فُقَرَاءَ الشِّيعَةِ
He-asws said: ‘That which changed you to your brethren, O Is’haq! It has reached me-asws, O Is’haq! You have sat a doorman at your door returning the poor Shias from you’.
فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي خِفْتُ الشُّهْرَةَ
I said, ‘May I be sacrificed for you-asws! I feared the publicity’.
قَالَ أَ فَلَا خِفْتَ الْبَلِيَّةَ أَ وَ مَا عَلِمْتَ أَنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ الرَّحْمَةَ عَلَيْهِمَا فَكَانَتْ تِسْعَةً وَ تِسْعِينَ لِأَشَدِّهِمَا حُبّاً لِصَاحِبِهِ فَإِذَا تَوَاقَفَا غَمَرَتْهُمَا الرَّحْمَةُ وَ إِذَا قَعَدَا يَتَحَدَّثَانِ قَالَتِ الْحَفَظَةُ بَعْضُهَا لِبَعْضٍ اعْتَزِلُوا بِنَا فَلَعَلَّ لَهُمَا سِرّاً وَ قَدْ سَتَرَ اللَّهُ عَلَيْهِمَا
He-asws said: ‘Are you not fearing the afflictions? And don’t you know that when two Momineen meet and shake hands, Allah-azwj Mighty and Majestic Sends down the Mercy upon them. Ninety-nine of these would be for the one of more intense love for his companion. When they pause, the Mercy immerses them, and when they sit in discussion, the recorders say to each other, ‘Isolate with us, perhaps there is a secret for them and Allah-azwj is Veiling upon them’.
فَقُلْتُ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ- ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
I said, ‘Isn’t Allah-azwj Mighty and Majestic Saying: He does not utter a word except by him is an observer, ready [50:18]?’
فَقَالَ يَا إِسْحَاقُ إِنْ كَانَتِ الْحَفَظَةُ لَا تَسْمَعُ فَإِنَّ عَالِمَ السِّرِّ يَسْمَعُ وَ يَرَى.
He-asws said: ‘O Is’haq! Even if the recorders are not listening, the Knower of the secret is Listening and Seeing’’.[123]
25- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَيْمَنَ بْنِ مُحْرِزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا صَافَحَ رَسُولُ اللَّهِ ص رَجُلًا قَطُّ فَنَزَعَ يَدَهُ حَتَّى يَكُونَ هُوَ الَّذِي يَنْزِعُ يَدَهُ مِنْهُ.
(The book) ‘Al Kafi’ – from the number, from Sahl, from Ismail Bin Mihran, from Ayman Bin Muhriz,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww did not shake hands at all, so he-saww snatched away his-saww hand, until he (the other guy) happened to be the one pulling his hand away from him-saww’’.[124]
26- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُوصَفُ وَ كَيْفَ يُوصَفُ وَ قَالَ فِي كِتَابِهِ وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ- فَلَا يُوصَفُ بِقَدْرِهِ إِلَّا كَانَ أَعْظَمَ مِنْ ذَلِكَ
(The book) ‘Al Kafi’ – from Ali, from his father, from Hammad, from Rabie, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Allah-azwj Mighty and Majestic cannot be described, and how can He-azwj be described? And He-azwj Said in His-azwj Book: They are not appreciating Allah with the right of His appreciation. [22:74]. He cannot be described by His-azwj Worth, except He-azwj would be mightier than that.
وَ إِنَّ النَّبِيَّ ص لَا يُوصَفُ وَ كَيْفَ يُوصَفُ عَبْدٌ احْتَجَبَ اللَّهُ عَزَّ وَ جَلَّ بِسَبْعٍ وَ جَعَلَ طَاعَتَهُ فِي الْأَرْضِ كَطَاعَتِهِ فِي السَّمَاءِ فَقَالَ وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ مَنْ أَطَاعَ هَذَا فَقَدْ أَطَاعَنِي وَ مَنْ عَصَاهُ فَقَدْ عَصَانِي وَ فَوَّضَ إِلَيْهِ
The Prophet-saww cannot be described, and how can one describe a servant Allah-azwj Mighty and Majestic has Veiled with seven, and Made obedience to him-as in the earth like obedience to Him-azwj in the sky. He-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain; [59:7], and one who obeys this one-saww, so he has obeyed Me-azwj, and the one who disobeys him-as so he has disobeyed Me-azwj!” And He-azwj Delegated to him-saww.
وَ إِنَّا لَا نُوصَفُ وَ كَيْفَ يُوصَفُ قَوْمٌ رَفَعَ اللَّهُ عَنْهُمُ الرِّجْسَ وَ هُوَ الشَّكُّ
And we-asws cannot be described, and how can a group be described Allah-azwj has Raised the uncleanness away from them-asws? And it is the doubt.
وَ الْمُؤْمِنُ لَا يُوصَفُ وَ إِنَّ الْمُؤْمِنَ لَيَلْقَى أَخَاهُ فَيُصَافِحُهُ فَلَا يَزَالُ اللَّهُ يَنْظُرُ إِلَيْهِمَا وَ الذُّنُوبُ تَتَحَاتُّ عَنْ وُجُوهِهِمَا كَمَا يَتَحَاتُّ الْوَرَقُ عَنِ الشَّجَرِ.
And the Momin cannot be described; and the Momin tends to meet his brother and shakes his hand, So Allah-azwj does not cease to Look at them (with Mercy), and the sins drop off from their faces like what the leaves drop off from the tree’’.[125]
27- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عُبَيْدَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِذَا الْتَقَى الْمُؤْمِنَانِ فَتَصَافَحَا أَقْبَلَ اللَّهُ بِوَجْهِهِ عَلَيْهِمَا وَ تَتَحَاتُّ الذُّنُوبُ عَنْ وُجُوهِهِمَا حَتَّى يَفْتَرِقَا.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Numan, from Fyzeyl Bin Usman, from Abu Ubeyda who said,
‘I heard Abu Ja’far-asws saying: ‘Whenever two Momineen meet and shake hands, Allah-azwj Turns with His-azwj Face to them, and the sins drop off from their faces until they separate’’.[126]
28- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَصَافَحُوا فَإِنَّهَا تَذْهَبُ بِالسَّخِيمَةِ.
(The book) ‘Al Kafi’ – Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Shake hands for it goes away with the grudges’’.[127]
29- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَقِيَ النَّبِيُّ ص حُذَيْفَةَ فَمَدَّ النَّبِيُّ ص يَدَهُ فَكَفَّ حُذَيْفَةُ يَدَهُ فَقَالَ النَّبِيُّ ص يَا حُذَيْفَةُ بَسَطْتُ يَدِي إِلَيْكَ فَكَفَفْتَ يَدَكَ عَنِّي
(The book) ‘Al Kafi’ – from the number, from Sahl, from Ja’far Bin Muhammad Al Ashari, from Ibn Al Qadah,
‘From Abu Abdullah-saww having said: ‘Huzeyfa met the Prophet-saww, so the Prophet-saww extended his-saww hand, but Huzeyfa withheld his hand. The Prophet-saww said: ‘O Huzeyfa! I-saww extended my-saww hand to you but you withheld your hand away from me-saww’.
فَقَالَ حُذَيْفَةُ يَا رَسُولَ اللَّهِ بِيَدِكَ الرَّغْبَةُ وَ لَكِنِّي كُنْتُ جُنُباً فَلَمْ أُحِبَّ أَنْ تَمَسَّ يَدِي يَدَكَ وَ أَنَا جُنُبٌ
Huzeyfa said, ‘O Rasool-Allah-saww! With your-saww hand is the desire, but I am with sexual impurity, so I did not like that my hand should touch your-saww hand while I am with sexual impurity’.
فَقَالَ النَّبِيُّ ص أَ مَا تَعْلَمُ أَنَّ الْمُسْلِمَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا تَحَاتَّتْ ذُنُوبُهُمَا كَمَا يَتَحَاتُّ وَرَقُ الشَّجَرِ.
The Prophet-saww said: ‘Don’t you know that when the two Muslims meet, their sins drop off like what the leaves drop off from the tree’’.[128]
بيان بيدك الرغبة كان الباء بمعنى في أي يرغب جميع الخلق في مصافحة يدك الكريمة
Explanation – ‘With your-saww hand is the desire’ – The (letter) ‘Ba’ (with) is in the meaning of ‘In’, i.e. the entirety of creatures desire in shaking your-saww honourable hand’.
و قيل الباء للسببية و الرغبة بمعنى المرغوب أي يحصل بسبب يدك مرغوب الخلائق و هو الجنة و هو تكلف بعيد
And it is said, ‘The (letter) ‘Ba’ is for the causation and the desire, in the meaning of the desired, i.e. it results by the causation of your-saww hand desired of the creations, and it is the Paradise, and it is far-fetched encumberment.
قوله ص أ ما تعلم ظاهره أن الجنابة لا تمنع مصافحة المعصومين ع و يمكن أن يكون عذره مقبولا لكن لما علم ص منه عدم اهتمامه في أمر المصافحة حثه عليها بذلك
His-saww words: ‘Don’t you know it’s apparent is that the sexual impurity does not prevent shaking hands of the Infallibles-asws, and enables that it could be his excuse would be acceptable due to what he-saww had known from him lack of interest regarding the matter of the handshake, urging upon it with that.
وَ يُؤَيِّدُهُ مَا رُوِيَ أَنَّ أَبَا بَصِيرٍ دَخَلَ جُنُباً عَلَى الصَّادِقِ ع- فَقَالَ هَكَذَا تَدْخُلُ بُيُوتَ الْأَنْبِيَاءِ.
And it is supported by what is reported that Abu Baseer entered being with sexual impurity to see Al-Sadiq-asws. He-asws said: ‘Like this you are entering houses of the Prophets-as!’’
30- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَقْدِرُ أَحَدٌ قَدْرَهُ وَ كَذَلِكَ لَا يَقْدِرُ قَدْرَ نَبِيِّهِ وَ كَذَلِكَ لَا يَقْدِرُ قَدْرَ الْمُؤْمِنِ إِنَّهُ لَيَلْقَى أَخَاهُ فَيُصَافِحُهُ فَيَنْظُرُ اللَّهُ إِلَيْهِمَا وَ الذُّنُوبُ تَتَحَاتُّ عَنْ وُجُوهِهِمَا حَتَّى يَفْتَرِقَا كَمَا تَتَحَاتُّ الرِّيحَ الشَّدِيدَةَ الْوَرَقُ عَنِ الشَّجَرِ.
(The book) ‘Al Kafi’ – from Al-Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic is such, no one is able upon evaluating His-azwj Worth, and like that he is not able upon evaluating worth of His-azwj Prophet-saww, and like that he cannot evaluate worth of the Momin. He meets his brother and shakes his hand, so Allah-azwj looks at them (with Mercy) and the sins drop off from their faces until they separate just as the severe winds drops off the leaves from the tree’’.[129]
31- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رِفَاعَةَ قَالَ سَمِعْتُهُ يَقُولُ مُصَافَحَةُ الْمُؤْمِنِ أَفْضَلُ مِنْ مُصَافَحَةِ الْمَلَائِكَةِ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Rifa’at who said,
‘I heard him-asws saying: ‘Handshake of the Momin is superior to handshake of the Angels’’.[130]
32- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالا أَيُّمَا مُؤْمِنٍ خَرَجَ إِلَى أَخِيهِ يَزُورُهُ عَارِفاً بِحَقِّهِ كَتَبَ اللَّهُ لَهُ بِكُلِّ خُطْوَةٍ حَسَنَةً وَ مُحِيَتْ عَنْهُ سَيِّئَةٌ وَ رُفِعَتْ لَهُ دَرَجَةٌ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqbah, from Abdullah Bin Muhammad Al Jufy,
‘From Abu Ja’far-asws and Abu Abdullah-asws both said: ‘Whichever Momin goes out to visit his brother knowing of his rights, Allah-azwj will Write a good deed being for him with every step (taken), and delete an evil deed from him, and Raise a rank for him.
فَإِذَا طَرَقَ الْبَابَ فُتِحَتْ لَهُ أَبْوَابُ السَّمَاءِ فَإِذَا الْتَقَيَا وَ تَصَافَحَا وَ تَعَانَقَا أَقْبَلَ اللَّهُ عَلَيْهِمَا بِوَجْهِهِ ثُمَّ بَاهَى بِهِمَا الْمَلَائِكَةَ فَيَقُولُ انْظُرُوا إِلَى عَبْدَيَّ تَزَاوَرَا وَ تَحَابَّا فِيَّ حَقٌّ عَلَيَّ أَلَّا أُعَذِّبَهُمَا بِالنَّارِ بَعْدَ ذَا الْمَوْقِفِ
When he knocks the door, doors of the sky are opened for him. When they meet and shake hands and hug, Allah Turns to them with His-azwj Face, then He-azwj Boasts with them to the Angels. He-azwj Says: “Look at My-azwj servants visiting each other and loving each other regarding Me-azwj! Will I-azwj Punish them with the Fire after that standing?”
فَإِذَا انْصَرَفَ شَيَّعَهُ مَلَائِكَةٌ عَدَدَ نَفَسِهِ وَ خُطَاهُ [وَ] كَلَامِهِ يَحْفَظُونَهُ عَنْ بَلَاءِ الدُّنْيَا وَ بَوَائِقِ الْآخِرَةِ إِلَى مِثْلِ تِلْكَ اللَّيْلَةِ مِنْ قَابِلٍ فَإِنْ مَاتَ فِيمَا بَيْنَهُمَا أُعْفِيَ مِنَ الْحِسَابِ
When he leaves, the Angels he is escorted by Angels the number of his breaths, and his steps, and his speech. They protect him from afflictions of the world and suffering of the Hereafter up the like of that night from the next year. If he were to die in between these, he will be Excused from the Reckoning.
وَ إِنْ كَانَ الْمَزُورُ يَعْرِفُ مِنْ حَقِّ الزَّائِرِ مَا عَرَفَهُ الزَّائِرُ مِنْ حَقِّ الْمَزُورِ كَانَ لَهُ مِثْلُ أَجْرِهِ.
And if the visited one were to know of the rights of the visitor what the visitor knows from the rights of the visited, for him would be similar to his Recompense’’.[131]
33- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَيْنِ إِذَا اعْتَنَقَا غَمَرَتْهُمَا الرَّحْمَةُ فَإِذَا الْتَزَمَا لَا يُرِيدَانِ بِذَلِكَ إِلَّا وَجْهَ اللَّهِ وَ لَا يُرِيدَانِ غَرَضاً مِنْ أَغْرَاضِ الدُّنْيَا قِيلَ لَهُمَا مَغْفُوراً لَكُمَا فَاسْتَأْنِفَا
(The book) ‘Al Kafi’ – from Ali, from his father, from Safwan Bin Yahya, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘When the two Momineen hug each other, the Mercy (of Allah-azwj) Immerses them. When they stick to each other not intending with that except the Face of Allah-azwj, and not wanting any purpose from the purposes of the world, He-azwj Says to them: “You are both Forgiven, so resume (anew)!”
فَإِذَا أَقْبَلَا عَلَى الْمُسَاءَلَةِ قَالَتِ الْمَلَائِكَةُ بَعْضُهَا لِبَعْضٍ تَنَحَّوْا عَنْهُمَا فَإِنَّ لَهُمَا سِرّاً وَ قَدْ سَتَرَ اللَّهُ عَلَيْهِمَا
When they face each other with questions, the Angels say to each other, ‘Step aside from them, for there could be a secret for them and Allah-azwj is Veiling upon them!’
قَالَ إِسْحَاقُ فَقُلْتُ جُعِلْتُ فِدَاكَ فَلَا يُكْتَبُ عَلَيْهِمَا لَفْظُهُمَا وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ- ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
Is’haq said, ‘I said, ‘May I be sacrificed for you-asws! So their words are not written upon them, and Allah-azwj Mighty and Majestic Says: He does not utter a word except by him is an observer, ready [50:18]?’
قَالَ فَتَنَفَّسَ أَبُو عَبْدِ اللَّهِ ع الصُّعَدَاءَ ثُمَّ بَكَى حَتَّى أَخْضَلَتْ دُمُوعُهُ لِحْيَتَهُ وَ قَالَ يَا إِسْحَاقُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِنَّمَا أَمَرَ الْمَلَائِكَةَ أَنْ تَعْتَزِلَ مِنَ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا إِجْلَالًا لَهُمَا وَ إِنَّهُ وَ إِنْ كَانَتِ الْمَلَائِكَةُ لَا تَكْتُبُ لَفْظَهُمَا وَ لَا تَعْرِفُ كَلَامَهُمَا فَإِنَّهُ يَعْرِفُهُ وَ يَحْفَظُهُ عَلَيْهِمَا عَالِمُ السِّرِّ وَ أَخْفَى.
He (the narrator) said, ‘Abu Abdullah breathed a sigh, then wept until his-asws tears wetted his-asws beard, and said: ‘O Is’haq! Allah-azwj Blessed and Exalted rather Commands the Angles to isolate away from the Momineen when they meet, in reverence to them, and even though if the Angels do not record their words nor know their talk, He-azwj Knows it and Preserves it upon them. He-azwj is Knower of the secret and hidden matters’’.[132]
34- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لَكُمْ لَنُوراً تُعْرَفُونَ بِهِ فِي الدُّنْيَا حَتَّى إِنَّ أَحَدَكُمْ إِذَا لَقِيَ أَخَاهُ قَبَّلَهُ فِي مَوْضِعِ النُّورِ مِنْ جَبْهَتِهِ.
(The book) ‘Al Kafi’ – from Abu Ali Al Ashari, from Al-Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Al-Husayn Bin Ahmad Al Minqary, from Yunus Bin Zibyan,
‘From Abu Abdullah-asws having said: ‘For you (Shias) there is a Noor you are being recognised with in the word, until when one of you meets his brother, he kisses him in the place of the Noor from his forehead’’.[133]
35- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يُقَبَّلُ رَأْسُ أَحَدٍ وَ لَا يَدُهُ إِلَّا رَسُولُ اللَّهِ ص أَوْ مَنْ أُرِيدَ بِهِ رَسُولُ اللَّهِ ص.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Rifa’at Bin Musa,
‘From Abu Abdullah-asws having said: ‘Neither kiss the head of anyone nor his hand except Rasool-Allah-saww or one who intends Rasool-Allah-saww by it’’.[134]
تبيان
Clarification (Ahadeeth only)
وَ قَوْلِ النَّبِيِّ ص لَا تَبَاغَضُوا وَ لَا تَحَاسَدُوا وَ لَا تَدَابَرُوا وَ لَا تَقَاطَعُوا وَ كُونُوا عِبَادَ اللَّهِ إِخْوَاناً.
And words of the Prophet-saww: ‘Neither hate each other, nor envy each other, nor desert each other, nor cut off from each other, and be brotherly servants of Allah-azwj’’.
وَ قَدْ صَحَ أَنَّ النَّبِيَّ ص قَامَ إِلَى فَاطِمَةَ ع- وَ إِلَى جَعْفَرٍ رَضِيَ اللَّهُ عَنْهُ لَمَّا قَدِمَ مِنَ الْحَبَشَةِ وَ قَالَ لِلْأَنْصَارِ قُومُوا إِلَى سَيِّدِكُمْ.
And a correct (Hadeeth) from the Prophet-saww having stood to Fatima-asws and to Ja’far-as, may Allah-azwj be Pleased with him-as when he-as arrived from Ethiopia, and he-saww said to the Helper: ‘Stand to your chiefs’’.
وَ نُقِلَ أَنَّهُ ص قَامَ لِعِكْرِمَةَ بْنِ أَبِي جَهْلٍ لَمَّا قَدِمَ مِنَ الْيَمَنِ فَرَحاً بِقُدُومِهِ.
And it is transmitted that he-saww stood to Ikrimah Bin Abu Jahl-la when he arrived from Al Yemen in happiness at his arrival’’.
قَالَ رَسُولُ اللَّهِ ص مَنْ أَحَبَّ أَنْ يَتَمَثَّلَ لَهُ النَّاسُ أَوِ الرِّجَالُ قِيَاماً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ.
Rasool-Allah-saww said: ‘One who loves that the people or the men should stand (for him), let him assume his seat from the Fire’’.
فَقَدْ وَرَدَ أَيْضاً فِي الْخَبَرِ عَنْ رَسُولِ اللَّهِ ص إِذَا تَلَاقَى الرَّجُلَانِ فَتَصَافَحَا تَحَاتَّتْ ذُنُوبُهُمَا وَ كَانَ أَقْرَبَهُمَا إِلَى اللَّهِ سُبْحَانَهُ أَكْثَرُهُمَا بِشْراً لِصَاحِبِهِ.
It has been reported as well in the Hadeeth from Rasool-Allah-saww: ‘Two men meet and shake hands, their sins drop off, and their nearer one to Allah-azwj the Glorious would be their more smiling one to his companion’’.
36- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ زَيْدٍ النَّرْسِيِّ عَنْ عَلِيِّ بْنِ مَزْيَدٍ صَاحِبِ السَّابِرِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَتَنَاوَلْتُ يَدَهُ فَقَبَّلْتُهَا فَقَالَ أَمَا إِنَّهَا لَا تَصْلُحُ إِلَّا لِنَبِيٍّ أَوْ وَصِيِّ نَبِيٍ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Zayd Al Narsy, from Ali Bin Mazeed, companion of Al Sabiry who said,
‘I entered to see Abu Abdullah-asws. I grabbed his-asws hand and kissed it. He-asws said: ‘But it is not correct except for a Prophet-saww or a successor-asws of a Prophet-saww’’.[135]
37- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع نَاوِلْنِي يَدَكَ أُقَبِّلْهَا
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Al Hajjaj, from Yunus Bin Yaqoub who said,
‘I said to Abu Abdullah-asws, ‘Give me your-asws hand so I can kiss it’.
فَأَعْطَانِيهَا فَقُلْتُ جُعِلْتُ فِدَاكَ رَأْسَكَ
He gave it. I said, ‘May I be sacrificed for you-asws! Your-asws head (as well)’.
فَفَعَلَ فَقَبَّلْتُهُ فَقُلْتُ جُعِلْتُ فِدَاكَ فَرِجْلَاكَ
He-asws did so. I kissed it. I said, ‘May I be sacrificed for you-asws! Your-asws leg’.
فَقَالَ أَقْسَمْتُ أَقْسَمْتُ أَقْسَمْتُ ثَلَاثاً وَ بَقِيَ شَيْءٌ وَ بَقِيَ شَيْءٌ وَ بَقِيَ شَيْءٌ.
He-asws said: ‘I-asws have sworn! I-asws have sworn! I-asws have sworn three, and something remains, and something remains, and something remains’’.[136]
تبيين أقسمت أقول يحتمل وجوها الأول أن يكون على صيغة المتكلم و يكون إخبارا أي حلفت أن لا أعطي رجلي أحدا يقبلها إما لعدم جوازه أو عدم رجحانه أو للتقية
Clarification – ‘I-asws have sworn!’ I (Majlisi) am saying, ‘It carries aspects. The first is that it could be upon the indirect speech and it could be informative, i.e. I-asws swear an oath that I-asws will not give my-asws leg to anyone to kiss it’, either due to the impossibility of it being allowed, or lack of its significance, or for the Taqiyyah (dissimulation).
و قوله بقي شيء استفهام على الإنكار أي هل بقي احتمال الرخصة و التجويز بعد القسم
And his-asws words: ‘Something remains’ – is interrogative upon the denial, i.e. does there still remain the possibility of the allowance and the permissibility after the oath?
الثاني أن يكون إنشاء للقسم و مناشدة أي أقسم عليك أن تترك ذلك للوجوه المذكورة و هل بقي بعد مناشدتي إياك من طلبك التقبيل شيء أو لم يبق بعد تقبيل اليد و الرأس شيء تطلبه
And the second is that it happens to be a growth of the swear and an appeal, i.e. I-asws swear upon you to leave that’, for the mentioned aspects, ‘And does there still remain anything, after my-asws appealing to you of seeking the kissing, or there does not remain anything after kissing the hand and the head you seek’.
الثالث ما كان يقوله بعض الأفاضل رحمه الله و هو أن يكون المعنى أقسمت قسمة بيني و بين خلفاء الجور فاخترت اليد و الرأس و جعلت الرجل لهم بقي شيء أي ينبغي أن يبقى لهم شيء لعدم التضرر منهم
The third is what one of the meritorious ones, may Allah-azwj have Mercy on him, has said, and it is that the mean of ‘I-asws have sworn’ could be, ‘I-asws have sworn between me-asws and the tyrannical caliphs, so I-asws have chosen the hand and the head, and have made the leg for them as a remaining thing, i.e. it is befitting that something remain for them due to the lack of desperation from them’.
الرابع ما قال بعضهم أيضا إنه أقسمت بصيغة الخطاب على الاستفهام للإنكار أي أ أقسمت أن تفعل ذلك فتبالغ فيه و بقي شيء على الوجه السابق
The fourth is what one of them said as well, ‘I-asws have sworn)’, is a form of the discourse upon the interrogative denial, i.e. ‘Have you sworn that you will be doing that, so you have been extensive regarding it’. And ‘Something remains’ is based upon the previous aspect.
الخامس ما ذكره بعض الأفاضل و هو أن أقسمت على صيغة الخطاب
The fifth is what one of the meritorious ones mentioned, and it is that, ‘I-asws have sworn’, is upon the formulation of the address.
و ثلاثا من كلام الإمام ع أي أقسمت قسما لتقبيل اليد و آخر لتقبيل الرأس و آخر لتقبيل الرجلين و فعلت اثنين و بقي الثالث و هو تقبيل الرجلين فافعل فإنه يجب عليك
And ‘three’ is from the speech of the Imam-asws. I.e. ‘You have sworn an oath to kiss the hand, and another to kiss the head, and another to kiss the legs, and you have done two and there remains the third, and it is kissing the legs, therefore do so for it is obligated upon you’.
38- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: مَنْ قَبَّلَ لِلرَّحِمِ ذَا قَرَابَةٍ فَلَيْسَ عَلَيْهِ شَيْءٌ وَ قُبْلَةُ الْأَخِ عَلَى الْخَدِّ وَ قُبْلَةُ الْإِمَامِ بَيْنَ عَيْنَيْهِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Al Amraky Bin Ali,
‘From Ali son of Ja’far-asws, from Abu Al-Hassan-asws having said: ‘One kissing to the kinship with relationship, so there isn’t anything upon him, and kissing the brother upon the cheek, and kissing the Imam-asws between his-asws eyes’’.[137]
39- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ الْبَرْقِيِّ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الصَّبَّاحِ مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ الْقُبْلَةُ عَلَى الْفَمِ إِلَّا لِلزَّوْجَةِ وَ الْوَلَدِ الصَّغِيرِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Al Barqy, from Ibn Sinan, from Abu Al Sabbah, a slave of family of Saam,
‘From Abu Abdullah-asws having said: ‘The kissing isn’t upon the mouth except to the spouse and the young child’’.[138]
40- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ مَالِكِ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَيْنِ يَلْتَقِيَانِ فَيُصَافِحُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ فَمَا يَزَالُ اللَّهُ تَبَارَكَ وَ تَعَالَى نَاظِراً إِلَيْهِمَا بِالْمَحَبَّةِ وَ الْمَغْفِرَةِ وَ إِنَّ الذُّنُوبَ لَتَحَاتُّ عَنْ وُجُوهِهِمَا وَ جَوَارِحِهِمَا حَتَّى يَفْتَرِقَا.
(The book) ‘Al Mahaasin’ – Ibn Mahboub, from Amro Bin Abu Al Miqdam, from Malik Bin Ayn,
‘From Abu Abdullah-asws having said: ‘Two Momineen meet, and each one of them shakes a hand of his companions, so Allah-azwj Blessed and Exalted does not cease to Look at them with the Love and the Forgiveness, and the sins drops off from their faces and their limbs until they separate from each other’’.[139]
41- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: إِنَّ الْمُؤْمِنَ إِذَا لَقِيَ أَخَاهُ وَ تَصَافَحَا لَمْ تَزَلِ الذُّنُوبُ تَتَحَاتُّ عَنْهُمَا مَا دَامَا مُتَصَافِحَيْنِ كَتَحَاتِّ الْوَرَقِ عَنِ الشَّجَرِ
Tafseer Al Ayyashi – from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘When the Momin meets his brother, the sins do not cease to drop off from them for as long as they as shaking hands, like the dropping of the leaves from the tree.
فَإِذَا افْتَرَقَا قَالَ مَلَكَاهُمَا جَزَاكُمَا اللَّهُ خَيْراً عَنْ أَنْفُسِكُمَا
When they separate, their Angels say to them, ‘May Allah-azwj Reward you goodly from yourselves!’
فَإِنِ الْتَزَمَ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ نَادَاهُمَا مُنَادٍ طُوبَى لَكُمَا وَ حُسْنُ مَآبٍ وَ طُوبَى شَجَرَةٌ فِي الْجَنَّةِ أَصْلُهَا فِي دَارِ أَمِيرِ الْمُؤْمِنِينَ ع- وَ فَرْعُهَا فِي مَنَازِلِ أَهْلِ الْجَنَّةِ
If each one of them adheres to his companion, a caller calls out to them: ‘(The tree of) Tooba will be to you both, and a goodly return, and ‘Tooba’ is a tree in the Paradise. Its roots are in the house of Amir Al-Momineen-asws and its branches are in houses of the people of Paradise.
فَإِذَا افْتَرَقَا نَادَاهُمَا مَلَكَانِ كَرِيمَانِ أَبْشِرَا يَا وَلِيَّيِ اللَّهِ بِكَرَامَةِ اللَّهِ وَ الْجَنَّةِ مِنْ وَرَائِكُمَا.
When they separate, their two honourable Angels call out to them: ‘Receive glad tidings, O friends of Allah-azwj, of the honours of Allah-azwj, and the Paradise is from behind you both’’.[140]
42- كشف، كشف الغمة مِنْ دَلَائِلِ الْحِمْيَرِيِّ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ: إِنِّي يَوْماً عِنْدَ أَبِي عَبْدِ اللَّهِ ع- وَ أَنَا أُحَدِّثُ نَفْسِي بِفَضْلِ الْأَئِمَّةِ مِنْ أَهْلِ الْبَيْتِ إِذَا أَقْبَلَ عَلَيَّ أَبُو عَبْدِ اللَّهِ ع- فَقَالَ يَا مَالِكُ أَنْتُمْ وَ اللَّهِ شِيعَتُنَا حَقّاً- لَا تَرَى أَنَّكَ أَفْرَطْتَ فِي الْقَوْلِ فِي فَضْلِنَا
(The book) ‘Kashaf Al Ghamma’, from ‘Dalaail’ of Al Himeyri, from Malik Al Juheyni who said,
‘One day I was in the presence of Abu Abdullah-asws and I was discussing to myself with merits of the Imams-asws from People-asws of the Household, when Abu Abdullah-asws turned to me. He-asws said: ‘O Malik! By Allah You are our-asws Shias truly! Don’t you see that you are exaggerating in the word regarding our-asws merits?
يَا مَالِكُ إِنَّهُ لَيْسَ يُقْدَرُ عَلَى صِفَةِ اللَّهِ وَ كُنْهِ عَظَمَتِهِ- وَ لِلَّهِ الْمَثَلُ الْأَعْلى وَ كَذَلِكَ لَا يَقْدِرُ أَحَدٌ أَنْ يَصِفَ حَقَّ الْمُؤْمِنِ وَ يَقُومَ بِهِ كَمَا أَوْجَبَ اللَّهُ لَهُ عَلَى أَخِيهِ الْمُؤْمِنِ
O Malik! Surely no one is able upon describing Allah-azwj and His-azwj Magnificent essence, and for Allah-azwj are the exalted examples, and like that no one is able upon describing the rights of a Momin and stand by it like what Allah-azwj has Obligated for him upon his Momin brother.
يَا مَالِكُ إِنَّ الْمُؤْمِنَيْنِ لَيَلْتَقِيَانِ فَيُصَافِحُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ فَلَا يَزَالُ اللَّهُ نَاظِراً إِلَيْهِمَا بِالْمَحَبَّةِ وَ الْمَغْفِرَةِ وَ إِنَّ الذُّنُوبَ لَتَتَحَاتُّ عَنْ وُجُوهِهِمَا حَتَّى يَفْتَرِقَا
O Malik! Two Momineen meet each other, and each one of them shakes a hand of his companion, so Allah-azwj does not cease to be Looking at them with the Love and Forgiveness, and the sins drop off from their faces until they separate.
فَمَنْ يَقْدِرُ عَلَى صِفَةِ مَنْ هُوَ هَكَذَا عِنْدَ اللَّهِ.
So who is able upon describing someone of is like this in the Presence of Allah-azwj?’’[141]
وَ عَنْ أَبِي حَمْزَةَ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ هُوَ مُتَخَلٍّ فَقَعَدْتُ فِي جَانِبِ الْبَيْتِ فَقَالَ لِي إِنَّ نَفْسَكَ لَتُحَدِّثُكَ بِشَيْءٍ وَ تَقُولُ لَكَ إِنَّكَ مُفْرِطٌ فِي حُبِّنَا أَهْلَ الْبَيْتِ وَ لَيْسَ هُوَ كَمَا تَقُولُ
And from Abu Hamza who said,
‘I entered to see Abu Abdullah-asws and he-asws was alone. I sat in a side of the room. He-asws said to me: ‘Your soul tends to discuss to you with something and saying to you that you are exaggerating in our-asws love, People-asws of the Household, and it isn’t like what it is saying.
إِنَّ الْمُؤْمِنَ لَيَلْقَى أَخَاهُ فَيُصَافِحُهُ فَيُقْبِلُ اللَّهُ عَلَيْهِمَا بِوَجْهِهِ وَ يَتَحَاتُّ الذُّنُوبُ عَنْهُمَا حَتَّى يَفْتَرِقَا.
The Momin meets his brother and shakes his hand, so Allah-azwj Turns to them with His-azwj Face, and the sins drop off from them until they separate’’.[142]
43- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا قَبَّلَ أَحَدُكُمْ ذَاتَ مَحْرَمٍ قَدْ حَاضَتْ أُخْتَهُ أَوْ عَمَّتَهُ أَوْ خَالَتَهُ فَلْيُقَبِّلْ بَيْنَ عَيْنَيْهَا وَ رَأْسَهَا وَ لْيَكُفَّ عَنْ خَدِّهَا وَ عَنْ فِيهَا.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When one of you kisses on with sanctity who has menstruated, his sister, or his paternal aunt, or his maternal aunt, let him kiss between their eyes, and her head, and let him refrain from her cheeks and from her mouth’’.[143]
44- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْبَغَوِيِّ عَنْ دَاوُدَ بْنِ عَمْرٍو الضَّبِّيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ عَنْ يَحْيَى بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ زَحْرٍ عَنْ عَلِيِّ بْنِ يَزِيدَ عَنِ الْقَاسِمِ بْنِ أَبِي أُمَامَةَ عَنِ النَّبِيِّ ص قَالَ: تَحِيَّاتُكُمْ بَيْنَكُمْ بِالْمُصَافَحَةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Abdullah Bin Muhammad Abghwy, from Dawood Bin Amro Al Zaby, from Abdullah Bin Al Mubarak, from Yahya Bin Ayoub, from Abdullah Bin Zahr, from Ali Bin Yazeed, from Al Qasim Bin Abu Umama,
‘From the Prophet-saww having said: ‘Your salutations between you should be with the handshake’’.[144]
45- كِتَابُ زَيْدٍ النَّرْسِيِّ، قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَتَنَاوَلْتُ يَدَهُ فَقَبَّلْتُهَا فَقَالَ أَمَا إِنَّهُ لَا يَصْلُحُ إِلَّا لِنَبِيٍّ أَوْ مَنْ أُرِيدَ بِهِ النَّبِيُّ ص.
The book of Zayd Al Narsy who said,
‘I entered to see Abu Abdullah-asws. I grabbed his-asws hand and kissed it. He-asws said: ‘It is not correct except for a Prophet-saww, or one who intends the Prophet-saww with it’’.[145]
46- عُدَّةُ الدَّاعِي، عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا وَ تَصَافَحَا أَدْخَلَ اللَّهُ يَدَهُ بَيْنَ أَيْدِيهِمَا فَيُصَافِحُ أَشَدَّهُمَا حُبّاً لِصَاحِبِهِ.
(The book) ‘Uddat Al Daie’ –
‘From Abu Ja’far-asws having said: ‘When the two Momineen meet and shake hands, Allah-azwj Inserts His-azwj Hand between their hands, so He-azwj Shakes the hand of the one of more love for his companion’’.[146]
47- أَرْبَعِينُ الشَّهِيدِ، بِإِسْنَادِهِ عَنِ السَّيِّدِ الْمُرْتَضَى رَضِيَ اللَّهُ عَنْهُ عَنِ الشَّيْخِ الْمُفِيدِ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ بُطَّةَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ فَضَالَةَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنِ ابْنِ بِسْطَامَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَأَتَى رَجُلٌ فَقَالَ جُعِلْتُ فِدَاكَ إِنِّي رَجُلٌ مِنْ أَهْلِ الْجَبَلِ وَ رُبَّمَا لَقِيتُ رَجُلًا مِنْ إِخْوَانِي فَالْتَزَمْتُهُ فَيَعِيبُ عَلَيَّ بَعْضُ النَّاسِ وَ يَقُولُونَ هَذِهِ مِنْ فِعْلِ الْأَعَاجِمِ وَ أَهْلِ الشِّرْكِ-
(The book) ‘Al Arbaeen’ of the martyr – by his chain from Al Seyyid Al Murtaza, may Allah-azwj be Pleased with him, from the sheykh Al Mufeed, from Abu Al Mufazzal Al Shaybani, from Muhammad Bin Ja’far Bin Battah, from Ahmad Bin Abu Abdullah Al Barqy, from Fazalah, from Al-Husayn Bin Usman, from Ibn Bistam who said,
‘I was in the presence of Abu Abdullah-asws. A man came and he said, ‘May I be sacrificed for you-asws! I am from the mountain people, and sometimes I meet a man from my brethren, so I adhere to him (hugging). Some of the people fault upon me and they say, ‘This is from the deed of the Persians and the Polytheists people’’.
فَقَالَ ع وَ لِمَ ذَاكَ فَقَدِ الْتَزَمَ رَسُولُ اللَّهِ ص جَعْفَراً وَ قَبَّلَ عَيْنَيْهِ.
He-asws said: ‘And why is that? Rasool-Allah-saww had adhered (hugged) Ja’far-as and kissed his‑as eyes’’.[147]
باب 101 الإصلاح بين الناس
CHAPTER 101 – THE RECONCILING BETWEEN THE PEOPLE
الآيات
The Verses
النساء مَنْ يَشْفَعْ شَفاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْها وَ مَنْ يَشْفَعْ شَفاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْها وَ كانَ اللَّهُ عَلى كُلِّ شَيْءٍ مُقِيتاً
(Surah) Al Nisaa – One who intercedes interceding in a good deed, there would happen to be for him a share from it, and one who intercedes interceding in an evil deed, there would happen to be for him a responsibility from it; and Allah was always an overseer over everything [4:85]
و قال تعالى لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاحٍ بَيْنَ النَّاسِ وَ مَنْ يَفْعَلْ ذلِكَ ابْتِغاءَ مَرْضاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْراً عَظِيماً
And the Exalted Said: There is no good in most of their secret counsels except of the one who either enjoins charity, or goodness, or reconciliation between people; and the one who does this seeking the Pleasure of Allah, so We shall soon Give him a mighty Recompense [4:114]
الأنفال فَاتَّقُوا اللَّهَ وَ أَصْلِحُوا ذاتَ بَيْنِكُمْ
(Surah) Al Anfaal – therefore fear Allah and reconcile what is between you, [8:1]
الحجرات إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَ اتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ
(Surah) Al Hujuraat – But rather, the Momineen are brothers, therefore reconcile between your brethren and fear Allah, perhaps you would be Shown Mercy [49:10].
1- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا عَمِلَ امْرُؤٌ عَمَلًا بَعْدَ إِقَامَةِ الْفَرَائِضِ خَيْراً مِنْ إِصْلَاحٍ بَيْنَ النَّاسِ يَقُولُ خَيْراً وَ يُنْمِي خَيْراً.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – by a chain of Al Mujashie,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘After establishing the obligations, a person will not do any deed better than reconciling between the people, saying good and developing good’’.[148]
2- ما، الأمالي للشيخ الطوسي بِهَذَا الْإِسْنَادِ قَالَ قَالَ النَّبِيُّ ص إِصْلَاحُ ذَاتِ الْبَيْنِ أَفْضَلُ مِنْ عَامَّةِ الصَّلَاةِ وَ الصَّوْمِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By this chain, said,
‘The Prophet-saww said: ‘Reconciling the discord is better than the regular Salat and Fast’’.[149]
قال الشيخ رحمه الله أقول إن المعنى في ذلك يكون المراد صلاة التطوع و الصوم.
Note: The sheykh, may Allah-azwj have Mercy on him, said, ‘I am saying that the meaning in that, the intent happens to be the voluntary Salat and the Fast’.
3- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ لَأَنْ أُصْلِحَ بَيْنَ اثْنَيْنِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَتَصَدَّقَ بِدِينَارَيْنِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Al Sumali,
‘From Abu Abdullah-asws said: ‘Amir Al-Momineen-asws had said: ‘If I-asws were to reconcile between two, it would be more beloved to me than if I-asws were to give charity with two Dinars’’.[150]
4- جا، المجالس للمفيد الْحَسَنُ بْنُ حَمْزَةَ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عُمَرَ الْأَفْرَقِ وَ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: صَدَقَةٌ يُحِبُّهَا اللَّهُ إِصْلَاحٌ بَيْنَ النَّاسِ إِذَا تَفَاسَدُوا وَ تَقْرِيبٌ بَيْنَهُمْ إِذَا تَبَاعَدُوا.
(The book) ‘Al Majalis’ of Al Mufeed – Al-Hassan Bin Hamza, from Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Muhammad Bin Sinan, form Umar Al Afraq, and Huzeyfa Bin Mansour,
‘From Abu Abdullah-asws having: ‘Charity, Allah-azwj Loves is reconciling between the people when they are corrupted, and bringing them closer when they are distant’’.[151]
5- عُدَّةُ الدَّاعِي، قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ الصَّدَقَةِ صَدَقَةُ اللِّسَانِ
(The book) ‘Uddat Al Daie’ –
‘Rasool-Allah-saww said: ‘The best charity is charity of the tongue’.
قِيلَ يَا رَسُولَ اللَّهِ ص وَ مَا صَدَقَةُ اللِّسَانِ
It was said, ‘O Rasool-Allah-saww, and what is charity of the tongue?’
قَالَ الشَّفَاعَةُ تَفُكُّ بِهَا الْأَسِيرَ وَ تَحْقُنُ بِهَا الدَّمَ وَ تَجُرُّ بِهَا الْمَعْرُوفَ إِلَى أَخِيكَ وَ تَدْفَعُ بِهَا الْكَرِيهَةَ.
He-saww said: ‘The intercession by which you free the captive, and your saving the blood by it, and your pulling the act of kindness by it to your brother, and your repelling the abhorrence by it’’.[152]
6- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ أَبِي طَلْحَةَ عَنْ حَبِيبٍ الْأَحْوَلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ صَدَقَةٌ يُحِبُّهَا اللَّهُ إِصْلَاحٌ بَيْنَ النَّاسِ إِذَا تَفَاسَدُوا وَ تَقَارُبٌ بَيْنَهُمْ إِذَا تَبَاعَدُوا.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Hammad Bin Abu Talha, from Habeeb Al Ahwal who said,
‘I heard Abu Abdullah-asws saying: ‘Charity Allah-azwj Love is reconciling between the people they are corrupted, and bring them closer when they are distant’’.[153]
7- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَأَنْ أُصْلِحَ بَيْنَ اثْنَيْنِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَتَصَدَّقَ بِدِينَارَيْنِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘If I-asws were to reconcile between two, it is more beloved to me than if I-asws were give charity with two Dinars’’.[154]
8- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا رَأَيْتَ بَيْنَ اثْنَيْنِ مِنْ شِيعَتِنَا مُنَازَعَةً فَافْتَدِهَا مِنْ مَالِي.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Al Mufazzal who said,
‘Abu Abdullah-asws said: ‘Whenever you see a dispute between two of our-asws Shias, then ransom it (sort it out) from my-asws wealth’’.[155]
9- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي حَنِيفَةَ سَائِقِ الْحَاجِّ قَالَ: مَرَّ بِنَا الْمُفَضَّلُ وَ أَنَا وَ خَتَنِي نَتَشَاجَرُ فِي مِيرَاثٍ فَوَقَفَ عَلَيْنَا سَاعَةً ثُمَّ قَالَ لَنَا تَعَالَوْا إِلَى الْمَنْزِلِ فَأَتَيْنَاهُ فَأَصْلَحَ بَيْنَنَا بِأَرْبَعِ مِائَةِ دِرْهَمٍ فَدَفَعَهَا إِلَيْنَا مِنْ عِنْدِهِ حَتَّى إِذَا اسْتَوْثَقَ كُلُّ وَاحِدٍ مِنَّا مِنْ صَاحِبِهِ
(The book) ‘Al Kafi’ – By the chain from Ibn Sinan, from Abu Haneefa (Saeed Bin Bayan), quencher of the pilgrims, said,
‘Al Mufazzal passed by us while I and my in-law were quarrelling regarding inheritance. He paused by us for a while, then said to us, ‘Come to my house!’ He reconciled between us with four hundred Dirhams. He handed these to us from his own possessions until each one of us had confidence (satisfaction) from his companion.
قَالَ أَمَا إِنَّهَا لَيْسَتْ مِنْ مَالِي وَ لَكِنْ أَبُو عَبْدِ اللَّهِ ع أَمَرَنِي إِذَا تَنَازَعَ رَجُلَانِ مِنْ أَصْحَابِنَا فِي شَيْءٍ أَنْ أُصْلِحَ بَيْنَهُمَا وَ أَفْتَدِيَهُمَا مِنْ مَالِهِ فَهَذَا مِنْ مَالِ أَبِي عَبْدِ اللَّهِ ع.
He said, ‘It isn’t from my wealth, but Abu Abdullah-asws had instructed me, whenever two me from our companion were to dispute regarding anything, I should reconcile between them and ransom them from his-asws wealth. Thus, this is from the wealth of Abu Abdullah-asws’’.[156]
تبيان وَ رَوَى فِي الْفَقِيهِ عَنْ أَيُّوبَ بْنِ أَعْيَنَ قَالَ: سَمِعْتُ الْوَلِيدَ بْنَ صَبِيحٍ يَقُولُ لِأَبِي عَبْدِ اللَّهِ ع- إِنَّ أَبَا حَنِيفَةَ رَأَى هِلَالَ ذِي الْحِجَّةِ بِالْقَادِسِيَّةِ وَ شَهِدَ مَعَنَا عَرَفَةَ فَقَالَ مَا لِهَذَا صَلَاةٌ مَا لِهَذَا صَلَاةٌ.
Clarification – And it is reported in (the book) ‘Al-Faqeeh’, from Ayoub Bin Ayn who said, ‘I heard Al-Waleed Bin Sabeeh saying to Abu Abdullah-asws, ‘Abu Haneefa saw the crescent of Zul Hijjaj at Al-Qadisiyya and he attended Arafah with us’. He-asws said: ‘There is no Salat for this! There is no Salat for this’’.
10- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُصْلِحُ لَيْسَ بِكَاذِبٍ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Abdullah Bin Al Mugheira, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws having said: ‘The reconciler is not a liar’’.[157]
11- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ أَنْ تَبَرُّوا وَ تَتَّقُوا وَ تُصْلِحُوا بَيْنَ النَّاسِ قَالَ إِذَا دُعِيتَ لِصُلْحٍ بَيْنَ اثْنَيْنِ فَلَا تَقُلْ عَلَيَّ يَمِينٌ أَلَّا أَفْعَلَ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Ali Bin Ismail, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: And do not be making Allah as obstacle to your oaths if you are doing good; and be fearing and reconciling between the people; and Allah is Hearing, Knowing [2:224]. He-asws said: ‘When you are called to reconcile between two, do not be saying, ‘Upon me is an oath if I don’t do so’’.[158]
تبيين فَيَكُونُ الْمُرَادُ بِالْأَيْمَانِ الْأُمُورَ الْمَحْلُوفَ عَلَيْهَا كَقَوْلِهِ ع لِابْنِ سَمُرَةَ إِذَا حَلَفْتَ عَلَى يَمِينٍ فَرَأَيْتَ غَيْرَهَا خَيْراً مِنْهَا فَأْتِ الَّذِي هُوَ خَيْرٌ وَ كَفِّرْ عَنْ يَمِينِكَ.
Clarification (Hadeeth only) – The intent with the oath would be the things (matters) sworn upon, like his-asws words to Ibn Samurah: ‘When you swear upon an oath, so you see another better than it, go to the one who is better and deny from your oath’’.
وَ هُوَ الْمَرْوِيُّ عَنْ أَئِمَّتِنَا ع نَحْوَ مَا رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: لَا تَحْلِفُوا بِاللَّهِ صَادِقِينَ وَ لَا كَاذِبِينَ فَإِنَّهُ يَقُولُ سُبْحَانَهُ وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ.
And it is reported from our Imams-asws approximate to what has passed, from Abu Abdullah‑asws having said: ‘Do not swear by Allah-azwj, truthfully or lying, for the Glorious is Saying: And do not be making Allah as obstacle to your oaths [2:224]’’.
12- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ أَوْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: أَبْلِغْ عَنِّي كَذَا وَ كَذَا فِي أَشْيَاءَ أَمَرَ بِهَا
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Ibn Mahboub, from Muawiya Bin Wahab, or Muawiya Bin Ammar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘Deliver such and such on my-asws behalf’ – regarding things he-asws instructed with.
قُلْتُ فَأُبْلِغُهُمْ عَنْكَ وَ أَقُولُ عَنِّي مَا قُلْتَ لِي وَ غَيْرَ الَّذِي قُلْتَ
I said, ‘Shall I deliver to them on your-asws behalf and saying from me what you-asws have said to me, and other than which you-asws have said?’
قَالَ نَعَمْ إِنَّ الْمُصْلِحَ لَيْسَ بِكَذَّابٍ إِنَّمَا هُوَ الصُّلْحُ لَيْسَ بِكَذِبٍ.
He-asws said: ‘Yes! The reconciler isn’t a liar. But rather it is the reconciliation, not being with a lie’’.[159]
باب 102 التكاتب و آدابه و الافتتاح بالتسمية في الكتابة و في غيرها من الأمور
CHAPTER 102 – THE CORRESPONDENCE AND ITS ETIQUETTES, AND THE BEGINNING WITH THE NAMING (ALLAH-azwj) IN THE LETTER AND IN OTHERS FROM THE MATTERS
الآيات
The Verses
النمل إِنَّهُ مِنْ سُلَيْمانَ وَ إِنَّهُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- أَلَّا تَعْلُوا عَلَيَّ وَ أْتُونِي مُسْلِمِينَ
(Surah) Al Naml: It is from Suleyman, and it is in the Name of Allah the Beneficent, the Merciful [27:30] ‘Do not exalt yourselves against me and come to be submissively’’ [27:31].
القلم ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ
(Surah) Al Qalam: Noon and the Pen, and what they will be writing! [68:1]
العلق اقْرَأْ وَ رَبُّكَ الْأَكْرَمُ- الَّذِي عَلَّمَ بِالْقَلَمِ- عَلَّمَ الْإِنْسانَ ما لَمْ يَعْلَمْ
(Surah) Al-Alaq: Read, by your Lord, the most Benevolent [96:3] Who Taught by the Pen [96:4] Taught the human being what he did not know [96:5].
1- ب، قرب الإسناد ابْنُ عِيسَى وَ ابْنُ أَبِي الْخَطَّابِ مَعاً عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: كَانَ أَبُو الْحَسَنِ ع يُتَرِّبُ الْكِتَابَ.
(The book) ‘Qurb Al Asnaad’ – Ibn Isa and Ibn Abu Al Khattab, both together, from Al Bazanty,
‘From Al-Reza-asws having said: ‘From Al-Reza-asws having said: ‘Abu Al-Hassan-asws used to cover the letter with dust’’.[160]
2- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنِ ابْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النَّوْفَلِيِّ رَفَعَهُ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَتَبَ إِلَى عُمَّالِهِ أَدِقُّوا أَقْلَامَكُمْ وَ قَارِبُوا بَيْنَ سُطُورِكُمْ وَ احْذِفُوا عَنِّي فُضُولَكُمْ وَ اقْصِدُوا قَصْدَ الْمَعَانِي وَ إِيَّاكُمْ وَ الْإِكْثَارَ فَإِنَّ أَمْوَالَ الْمُسْلِمِينَ لَا تَحْتَمِلُ الْإِضْرَارَ.
(The book) ‘Al-Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Sahl, from Ibn Yazeed, from Muhammad Bin Ibrahim Al-Nowfaly raising it,
‘From Al-Sadiq-asws, from his-asws forefathers-asws: ‘Amir Al-Momineen-asws wrote to his-asws office bearers: ‘Thin (Sharpen) your pens, and draw closer between your lines, and delete your unnecessaries from me-asws, and aim for the meaningful aim, and beware of the excessive (writings), for the wealth of the Muslims cannot endure the harms’’.[161]
3- ل، الخصال مُحَمَّدُ بْنُ أَحْمَدَ الْبَغْدَادِيُّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَنْبَسَةَ عَنْ دَارِمِ بْنِ قَبِيصَةَ وَ نُعَيْمِ بْنِ صَالِحٍ عَنِ الرِّضَا عَنْ آبَائِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ النَّبِيُّ ص بَاكِرُوا بِالْحَوَائِجِ فَإِنَّهَا مُيَسَّرَةٌ وَ تَرِّبُوا الْكِتَابَ فَإِنَّهُ أَنْجَحُ لِلْحَاجَةِ وَ اطْلُبُوا الْخَيْرَ عِنْدَ حِسَانِ الْوُجُوهِ.
(The book) ‘Al Khisaal’ – Muhammad Bin Ahmad Al Baghdady, from Ali Bin Muhammad Bin Anbasa, from Darim Bin Qabeysa and Nueym Bin Salih,
‘From Al-Reza-asws, from his-asws forefathers-asws, may the Salawaat of Allah-azwj be upon them‑asws, said: ‘The Prophet-saww said: ‘Go early morning for the needs, for these would be easier, and cover the letter (lettering) with the dust for it is accomplishing for the need, and seek the good with the beautiful faces’’.[162]
4- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام فِي خَبَرِ الشَّامِيِّ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع سُئِلَ لِمَ سُمِّيَ تُبَّعٌ تُبَّعاً
(The books) ‘Ilal Al-Sharaie’, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him‑asws – In a Hadeeth of the Syrian who asked Amir Al-Momineen-asws, ‘Why is Tubba named as ‘Tubba’?’
فَقَالَ لِأَنَّهُ كَانَ غُلَاماً كَاتِباً وَ كَانَ يَكْتُبُ لِمَلِكٍ كَانَ قَبْلَهُ فَكَانَ إِذَا كَتَبَ كَتَبَ بِسْمِ اللَّهِ الَّذِي خَلَقَ صَيْحاً وَ رِيحاً فَقَالَ الْمَلِكُ اكْتُبْ وَ ابْدَأْ بِاسْمِ مَلِكِ الرَّعْدِ
‘Because he was a slave scribe, and he used to write to a king who was before him. It was so that whenever he wrote, he wrote, ‘In the Name of Allah-azwj Who Created Scream and wind’. The king said, ‘Write, ‘And I begin with the name of the king of thunder’.
فَقَالَ لَا أَبْدَأُ إِلَّا بِاسْمِ إِلَهِي ثُمَّ أَعْطِفُ عَلَى حَاجَتِكَ
He said, ‘I will not begin except with the Name of my God-azwj then I shall turn to your need’.
فَشَكَرَ اللَّهُ عَزَّ وَ جَلَّ لَهُ ذَلِكَ فَأَعْطَاهُ مُلْكَ ذَلِكَ الْمَلِكِ فَتَابَعَهُ النَّاسُ عَلَى ذَلِكَ فَسُمِّيَ تُبَّعاً.
Allah-azwj Mighty and Majestic Thanked to him for that, so He-azwj Gave him the kingdom of that king. The people followed (Tabiu) him upon that, so he was named as ‘Tubba’’.[163]
5- ن، عيون أخبار الرضا عليه السلام ابْنُ الْمُتَوَكِّلِ وَ ابْنُ هِشَامٍ وَ الْمُكَتِّبُ وَ الْوَرَّاقُ وَ الدَّقَّاقُ جَمِيعاً عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْعَلَوِيِّ عَنْ مُوسَى بْنِ مُحَمَّدٍ الْمُحَارِبِيِّ عَنْ رَجُلٍ قَالَ: اسْتَنْشَدَ الْمَأْمُونُ الرِّضَا ع بَعْضَ الْأَشْعَارِ فَلَمَّا أَنْشَدَهُ قَالَ لَهُ الْمَأْمُونُ إِذَا أَمَرْتَ أَنْ تُتَرِّبَ الْكِتَابَ كَيْفَ تَقُولُ قَالَ تَرِّبْ
(The book) ‘Uyoun Akhbaar Al-Reza-asws’, may the greetings be upon him-asws – Ibn Al Mutawakkil, and Ibn Hisham, and Al Mukattib, and Al Warraq, and Al Daqqaq, altogether from Al Kulayni, from Ali Bin Ibrahim Al Alawy, from Musa Bin Muhammad Al Muhariby, from a man who said,
‘Al-Mamoun appealed to Al-Reza-asws for some poems. When he-asws had prosed it, Al-Mamoun said to him, ‘When you-asws instruct with scattering dust on the writing, how do you‑asws say?’ He-asws said: ‘Dust up!’
قَالَ فَمِنَ السَّحَا قَالَ سَحِّ
He said, ‘So, from the scattering?’ He-asws said: ‘Scatter it!’
قَالَ فَمِنَ الطِّينِ قَالَ طَيِّنْ
He said, ‘So, from the clay?’ He-asws said: ‘Clay it!’
فَقَالَ الْمَأْمُونُ يَا غُلَامُ تَرِّبْ هَذَا الْكِتَابَ وَ سَحِّهِ وَ طَيِّنْهُ وَ امْضِ بِهِ إِلَى الْفَضْلِ بْنِ سَهْلٍ وَ خُذْ لِأَبِي الْحَسَنِ ثَلَاثَمِائَةِ أَلْفِ دِرْهَمٍ.
He said, ‘O slave! Dust up this writing, and scatter it, and clay it, and go with it to Al-Fazl Bin Sahl and take three hundred thousand Dirhams to be for Abu Al-Hassan-asws!’’[164]
6- ف، تحف العقول عَنْ دَاوُدَ الصَّرْمِيِّ عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع قَالَ: أَمَرَنِي ع بِحَوَائِجَ كَثِيرَةٍ فَقَالَ لِي قُلْ كَيْفَ تَقُولُ فَلَمْ أَحْفَظْ مِثْلَ مَا قَالَ لِي فَمَدَّ الدَّوَاةَ وَ كَتَبَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ اذْكُرْ إِنْ شَاءَ اللَّهُ وَ الْأَمْرُ بِيَدِ اللَّهِ
(The book) ‘Tuhaf Al Uqoul’ – From Dawood Al Sarmy,
‘From Abu Al-Hassan-asws the 3rd, he (the narrator) said, ‘He-asws instructed me with a lot of needs. He-asws said to me: ‘Say how you will be saying’, but I could not memorise like what he‑asws had said to me. So he-asws extended the ink and wrote: ‘In the name of Allah-azwj the Beneficent, the Merciful. (You will) remember, if Allah-azwj so desires, and the matter is in the Hand of Allah-azwj’.
فَتَبَسَّمْتُ فَقَالَ مَا لَكَ قُلْتُ خَيْرٌ فَقَالَ أَخْبِرْنِي
I smiled. He-asws said: ‘What is the matter with you?’ I said, ‘Good’. He-asws said: ‘Inform me‑asws!’
قُلْتُ جُعِلْتُ فِدَاكَ ذَكَرْتُ حَدِيثاً حَدَّثَنِي بِهِ رَجُلٌ مِنْ أَصْحَابِنَا عَنْ جَدِّكَ الرِّضَا إِذَا أَمَرَ بِحَاجَةٍ كَتَبَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ اذْكُرْ إِنْ شَاءَ اللَّهُ
I said, ‘May I be sacrificed for you-asws! I remember a Hadeeth a man from our companions had narrated to me from your-asws grandfather-asws Al-Reza-asws. Whenever he-asws instructed with a need, he-asws wrote: ‘In the Name of Allah-azwj the Beneficent, the Merciful’, (you will) remember if Allah-azwj so Desires’.
فَتَبَسَّمْتُ فَقَالَ لِي يَا دَاوُدُ لَوْ قُلْتُ إِنَّ تَارِكَ التَّسْمِيَةِ كَتَارِكِ الصَّلَاةِ لَكُنْتُ صَادِقاً.
I smiled. He-asws said to me: ‘O Dawood! If I-asws were to say that a neglecter of the Naming (Allah-azwj) is like a neglecter of the Salat, I-asws would be truthful’’.[165]
7- سن، المحاسن بَعْضُ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يُسْتَدَلُّ بِكِتَابِ الرَّجُلِ عَلَى عَقْلِهِ وَ مَوْضِعِ بَصِيرَتِهِ وَ بِرَسُولِهِ عَلَى فَهْمِهِ وَ فِطْنَتِهِ.
(The book) ‘Al Mahasin’ – one of our companions raising it, said,
‘Abu Abdullah-asws said: ‘The letter of a man evidence’s upon his intellect, and place of his insight, and by his messenger upon his understanding and his discernment’’.[166]
8- كشف، كشف الغمة قَالَ الْحَافِظُ عَبْدُ الْعَزِيزِ رُوِيَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع أَنَّهُ قَالَ لِمَوْلَاهُ نَافِدٌ إِذَا كَتَبْتَ رُقْعَةً أَوْ كِتَاباً فِي حَاجَةٍ فَأَرَدْتَ أَنْ تَنْجِحَ حَاجَتُكَ الَّتِي تُرِيدُ فَاكْتُبْ رَأْسَ الرُّقْعَةِ بِقَلَمٍ غَيْرِ مَدِيدٍ- بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ
(The book) ‘Kashaf Al Ghamma’ – Al Hafiz Abdul Aziz said,
‘It is reported from Ja’far-asws Bin Muhammad Al-Sadiq-asws having said to one of his-asws slave: ‘Nafid! Whenever you write a note or a letter regarding a need. If want your need to be successful, so write at the top of the note with a pen without ink: ‘In the Name of Allah-azwj the Beneficent, the Merciful’.
إِنَّ اللَّهَ وَعَدَ الصَّابِرِينَ الْمَخْرَجَ مِمَّا يَكْرَهُونَ وَ الرِّزْقَ مِنْ حَيْثُ لَا يَحْتَسِبُونَ جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِنَ الَّذِينَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
Allah-azwj has Promised the patient ones of the way out from what they are disliking, and the sustenance from where they are not anticipating. May Allah-azwj Make us-asws and you all to be from the one having no fear upon them nor will they be grieving’.
قَالَ نَافِدٌ فَكُنْتُ أَفْعَلُ ذَلِكَ فَتُنْجِحُ حَوَائِجِي.
Nafid said, ‘I used to do that and my needs were accomplished’’.[167]
9- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع رَسُولُكَ تَرْجُمَانُ عَقْلِكَ وَ كِتَابُكَ أَبْلَغُ مَنْ يَنْطِقُ عَنْكَ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘Your messenger is an interpreter of your intellect, and your letter is most eloquent one speaking on your behalf’’.[168]
10- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عُبَيْدٍ الْكِنْدِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِلَّذِي يُمْلِي عَلَيْهِ فِي بَعْضِ حَوَائِجِهِ ضَعِ الْقَلَمَ عَلَى أُذُنِكَ فَهُوَ أَذْكَى لِلْمُمْلَى.
The book ‘Al Imamah Wa Al Tabsirah’ – from Muhammad Bin Abdullah, from Ahmad Bin Muhammad Bin Saeed, from Al-Hassan Bin Ubeyd Al Kindy, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said to the one he-saww dictated to regarding one of his-saww needs: ‘Place the pen upon your ear, for it is cleverer for the dictated’’.[169]
باب 103 العطاس و التسميت
CHAPTER 103 – THE SNEEZING AND THE NAMING (ALLAH-azwj)
1- مكا، مكارم الأخلاق عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ سَمِعَ عَطْسَةً فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ لَمْ يَشْتَكِ ضِرْسَهُ وَ لَا عَيْنَهُ أَبَداً
(The book) ‘Makarim Al Akhlaq’ –
‘From Abu Abdullah-asws having said: ‘One who hears a sneeze so he should praise Allah-azwj and extoll upon Him-azwj and send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww, will have not complaint of his teeth nor his eyes, ever!’
ثُمَّ قَالَ وَ إِنْ سَمِعَهَا وَ بَيْنَهَا وَ بَيْنَهُ الْبَحْرُ فَلَا يَدَعُ أَنْ يَقُولَ ذَلِكَ.
Then he-asws said: ‘And even if he hears it, and there is the ocean between it and him, there is no escape from him saying that’’.[170]
عَنْ أَبِي مَرْيَمَ قَالَ: عَطَسَ عَاطِسٌ عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ أَبُو جَعْفَرٍ نِعْمَ الشَّيْءُ الْعُطَاسُ فِيهِ رَاحَةٌ لِلْبَدَنِ وَ يُذْكَرُ اللَّهُ عَنْهُ وَ يُصَلَّى عَلَى النَّبِيِّ ص-
From Abu Maryam who said,
‘A sneezer sneezed in the presence of Abu Ja’far-asws, so Abu Ja’far-asws said: ‘Best of the things is the sneeze. In it is rest for the body, and Allah-azwj is mentioned from it, and Salawaat is sent upon the Prophet-saww‘.
فَقُلْتُ إِنَّ مُحَدِّثِي الْعِرَاقِ يُحَدِّثُونَ أَنَّهُ لَا يُصَلَّى عَلَى النَّبِيِّ ص فِي ثَلَاثِ مَوَاضِعَ عِنْدَ الْعُطَاسِ وَ عِنْدَ الذَّبِيحَةِ وَ عِنْدَ الْجِمَاعِ
I said, ‘The narrators of Iraq are narrating that Salawaat is not to be sent upon the Prophet‑saww in three places (occasions) – at the sneezing, and at the slaughter, and at the copulation’.
فَقَالَ اللَّهُمَّ إِنْ كَانُوا كَذَبُوا فَلَا تُنِلْهُمْ شَفَاعَةَ مُحَمَّدٍ ص.
He-asws said: ‘O Allah-azwj! If they were to be lying, then do not let them achieve the intercession of Muhammad-saww!’’[171]
عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ قَالَ إِذَا سَمِعَ عَاطِساً الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ مَا كَانَ مِنْ أَمْرِ الدُّنْيَا وَ الْآخِرَةِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ لَمْ يَرَ فِي فَمِهِ سُوءاً.
From Abu Abdullah-asws having said: ‘On who says when he hears a sneeze, ‘The Praise is for Allah-azwj upon all situations, whatever was from matters of the world and the Hereafter, and may Allah-azwj Send Salawaat upon Muhammad-saww and his-saww Progeny-asws’, will not see any evil in his mouth’’.[172]
عَنْهُ ع قَالَ قَالَ النَّبِيُّ ص مَنْ سَبَقَ الْعَاطِسَ بِالْحَمْدِ عُوفِيَ عَنْ وَجَعِ الضِّرْسِ وَ الْخَاصِرَةِ.
From him-asws having said: ‘The Prophet-saww said: ‘One who precedes the sneezer with the praise (of Allah-azwj) will recover from the pain of the molars and the loins’’.[173]
عَنِ الصَّادِقِ ع قَالَ: إِذَا عَطَسَ الْإِنْسَانُ فَقَالَ الْحَمْدُ لِلَّهِ قَالَ الْمَلَكَانِ الْمُوَكَّلَانِ بِهِ رَبِّ الْعَالَمِينَ كَثِيراً لَا شَرِيكَ لَهُ
From Al-Sadiq-asws having said: ‘When the person sneezes, so he says, ‘The Praise is for Allah‑azwj’, the two Angels allocated with him say (in continuation), ‘Lord-azwj of the worlds, a lot, there is no associate for Him-azwj’.
فَإِنْ قَالَهَا الْعَبْدُ قَالَ الْمَلَكَانِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ فَإِنْ قَالَهَا الْعَبْدُ قَالا وَ عَلَى آلِ مُحَمَّدٍ فَإِنْ قَالَهَا الْعَبْدُ قَالَ الْمَلَكَانِ رَحِمَكَ اللَّهُ.
If the servant says it (whole sentence), the two Angels say (in continuation): ‘May Allah-azwj Send Salawaat upon Muhammad-saww’. If the servant says it (whole sentence), they both say: ‘And upon the Progeny-asws of Muhammad-saww’. If the servant says it (whole sentence), the two Angels say: ‘May Allah-azwj have Mercy on you’’.[174]
قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فِي خَبَرٍ طَوِيلٍ إِذَا عَطَسَ أَحَدُكُمْ فَسَمِّتُوهُ فَإِنْ قَالَ يَرْحَمُكُمُ اللَّهُ فَقُولُوا يَغْفِرُ اللَّهُ لَكُمْ وَ يَرْحَمُكُمْ فَإِنَّ اللَّهَ قَالَ- وَ إِذا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْها أَوْ رُدُّوها.
Amir Al-Momineen Ali-asws Bin Abu Talib-asws said in a lengthy Hadeeth: ‘Whenever one you sneezes, so name Him-azwj. If he says, ‘May Allah-azwj have Mercy on you’, then say, ‘May Allah‑azwj Forgive you and have Mercy on you’, for Allah-azwj Says: And when you are greeted with a greeting, greet with a better (greeting) than it or return it (with the same) [4:86]’’.[175]
عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ: حَضَرْتُ مَجْلِسَ أَبِي عَبْدِ اللَّهِ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ عَلَيْهِ- وَ كَانَ إِذَا عَطَسَ رَجُلٌ فِي مَجْلِسِهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع رَحِمَكَ اللَّهُ قَالُوا آمِينَ
From Abdullah Bin Abu Yafour who said,
‘I attended a gathering of Abu Abdullah-asws, may the Salawaat of Allah-azwj and His-azwj Greeting be upon him-asws, and it so happened that a man sneezed in his-asws gathering. Abu Abdullah‑asws said: ‘May Allah-azwj have Mercy on you!’ They said, ‘Ameen’.
فَعَطَسَ أَبُو عَبْدِ اللَّهِ ع فَخَجِلُوا وَ لَمْ يُحْسِنُوا أَنْ يَرُدُّوا عَلَيْهِ قَالَ فَقُولُوا أَعْلَى اللَّهُ ذِكْرَكَ.
Abu Abdullah-asws sneezed. They were embarrassed and were not good in responding to it. He-asws said: ‘Say, ‘May Allah-azwj Exalt your-asws mention’’.[176]
وَ فِي رِوَايَةٍ أُخْرَى عَنْهُمْ ع إِذَا عَطَسَ الْإِنْسَانُ يَنْبَغِي أَنْ يَضَعَ سَبَّابَتَهُ عَلَى قَصَبَةِ أَنْفِهِ وَ يَقُولَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ رَغِمَ أَنْفِي لِلَّهِ رَغْماً دَاخِراً صَاغِراً غَيْرَ مُسْتَنْكِفٍ وَ لَا مُسْتَحْسِرٍ
And in another report from them-asws: ‘Whenever the person sneezes, it is befitting that he places his index finger on the bridge of his nose and says, ‘The Praise is for Allah-azwj, Lord-azwj of the world, and may Allah-azwj Send Salawaat upon Muhammad-as and his-saww pure Progeny‑asws! I rub my nose for Allah-azwj, compelled, humbled, belittled, neither disapproving nor feeling sad’.
وَ إِذَا عَطَسَ غَيْرُهُ فَلْيُسَمِّتْهُ وَ لْيَقُلْ يَرْحَمُكَ اللَّهُ مَرَّةً أَوْ مَرَّتَيْنِ أَوْ ثَلَاثاً فَإِذَا زَادَ فَلْيَقُلْ شَفَاكَ اللَّهُ
And when someone else sneezes, let him name Him-azwj, and let him say, ‘May Allah-azwj have Mercy on you’, once, or twice, or thrice. When he increases (in sneezing), let him say, ‘May Allah-azwj Heal you’.
وَ إِذَا أَرَادَ تَسْمِيتَ الْمُؤْمِنِ فَلْيَقُلْ يَرْحَمُكَ اللَّهُ وَ لِلْمَرْأَةِ عَافَاكِ اللَّهُ وَ لِلصَّبِيِّ زَرَعَكَ اللَّهُ وَ لِلْمَرِيضِ شَفَاكَ اللَّهُ وَ لِلذِّمِّيِّ هَدَاكَ اللَّهُ وَ لِلنَّبِيِّ وَ الْإِمَامِ صَلَّى اللَّهُ عَلَيْكَ
And when he wants to name (for the sneeze of) the Momin, let him say, ‘May Allah-azwj have Mercy on you’, and for the woman, ‘May Allah-azwj Keep you well’, and to the child, ‘May Allah‑azwj Cultivate you’, and to the sick, ‘May Allah-azwj Heal you’, and to the Zimmy, ‘May Allah-azwj Guide you’, and to the Prophet-saww and the Imam-asws, ‘May Allah-azwj Send Salawaat upon you-asws’.
وَ إِذَا سَمَّتَهُ غَيْرُهُ فَلْيَرُدَّ عَلَيْهِ وَ لْيَقُلْ يَغْفِرُ اللَّهُ لَنَا وَ لَكُمْ.
And when someone else names Him-azwj, let him respond to it and let him say, ‘May Allah-azwj Forgive for us and you all!’’[177]
رَوَى أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَثْرَةُ الْعُطَاسِ يَأْمَنُ صَاحِبُهُ مِنْ خَمْسَةِ أَشْيَاءَ أَوَّلُهَا الْجُذَامُ وَ الثَّانِي الرِّيحُ الْخَبِيثَةُ الَّتِي تَنْزِلُ فِي الرَّأْسِ وَ الْوَجْهِ وَ الثَّالِثُ يَأْمَنُ مِنْ نُزُولِ الْمَاءِ فِي الْعَيْنِ وَ الرَّابِعُ يَأْمَنُ مِنْ سُدَّةِ الْخَيَاشِيمِ وَ الْخَامِسُ يَأْمَنُ مِنْ خُرُوجِ الشَّعْرِ فِي الْعَيْنِ
It is reported by Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Frequent sneezing secures its owner from five things. The first of these is the leprosy, and the second is the wicked wind which descend in the head and the face, and the third is he is secured from the descent of water in the eyes, and the fourth he is safe from blocked nostrils, and the fifth is he is safe from emergence of hair in the eye’.
قَالَ وَ إِنْ أَحْبَبْتَ أَنْ تُقِلَّ عُطَاسَكَ فَاسْتَعِطْ بِدُهْنِ الْمَرْزَنْجُوشِ
He-asws said: ‘If you like to reduce your sneezing, then sniff the oregano (valerian) oil’.
قُلْتُ مِقْدَارَ كَمْ
I said, ‘How much?’
قَالَ مِقْدَارَ دَانِقٍ
He-asws said: ‘Measure of a Daniq (weight of a coin)’.
قَالَ فَفَعَلْتُ خَمْسَةَ أَيَّامٍ فَذَهَبَ عَنِّي.
He (the narrator) said, ‘I did so for five days, it went away from me’’.[178]
عَنْهُ ع قَالَ: مَنْ عَطَسَ فِي مَرَضِهِ كَانَ لَهُ أَمَانٌ مِنَ الْمَوْتِ فِي تِلْكَ الْعِلَّةِ
From him-asws having said: ‘One who sneezes during his illness, there would be a safety for him from the death during that illness’.
وَ قَالَ التَّثَاؤُبُ مِنَ الشَّيْطَانِ وَ الْعُطَاسُ مِنَ اللَّهِ عَزَّ وَ جَلَّ.
And he-asws said: ‘The yawn is from the Satan-la and the sneeze is from Allah-azwj Mighty and Majestic’’.[179]
عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا كَانَ الرَّجُلُ يَتَحَدَّثُ فَعَطَسَ عَاطِسٌ فَهُوَ شَاهِدُ حَقٍّ.
From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘When the man was narrating, so a sneezer sneezes, so it is a testimony of truth’’.[180]
وَ قَالَ ص الْعُطَاسُ لِلْمَرِيضِ دَلِيلٌ عَلَى الْعَافِيَةِ وَ رَاحَةُ الْبَدَنِ.
And he-saww said: ‘The sneeze of the patient evidence’s upon the good health and rest (comfort) of the body’’.[181]
وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَنْ قَالَ إِذَا عَطَسَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ عَلَى كُلِّ حَالٍ مَا كَانَ لَمْ يَجِدْ وَجَعَ الْأُذُنَيْنِ وَ الْأَضْرَاسِ.
And from Amir Al-Momineen-asws having said: ‘One who say when sneezing, ‘The Praise is for Allah-azwj upon all situations’, will not be feeling pain of the ears and the molars’’.[182]
وَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا عَطَسَ الرَّجُلُ ثَلَاثاً فَسَمِّتْهُ ثُمَّ اتْرُكْهُ بَعْدَ ذَلِكَ.
And from Abu Ja’far-asws having said: ‘When the man sneezes thrice, name Him-azwj, then leave it after that’’.[183]
وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَحَدَكُمْ لَيَدَعُ تَسْمِيتَ أَخِيهِ إِنْ عَطَسَ فَيُطَالِبُهُ يَوْمَ الْقِيَامَةِ فَيُقْضَى لَهُ عَلَيْهِ.
And from Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘If one of you were to leave naming (Allah-azwj) for his brother when he sneezes, he will seek him on the Day of Qiyamah and He-azwj will Judge for him, against him’’.[184]
2- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالُوا ع مَنْ قَالَ إِذَا عَطَسَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ عَلَى كُلِّ حَالٍ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ لَمْ يَشْتَكِ شَيْئاً مِنْ أَضْرَاسِهِ وَ لَا مِنْ أُذُنَيْهِ.
(The book) ‘Dawaat’ of Al Rawandy –
‘They-asws said: ‘One who says when sneezing, ‘The Praise is for Allah-azwj Lord-azwj of the worlds upon all situations, and may Allah-azwj Send Salawaat upon Muhammad-saww and Progeny-asws Muhammad-saww’, will not complain of anything from his molars nor from his ears’’.[185]
وَ قَالَ الصَّادِقُ ع مَنْ عَطَسَ ثُمَّ وَضَعَ يَدَهُ عَلَى قَصَبَةِ أَنْفِهِ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ كَثِيراً كَمَا هُوَ أَهْلُهُ يَسْتَغْفِرُ اللَّهَ لَهُ طَائِرٌ تَحْتَ الْعَرْشِ إِلَى يَوْمِ الْقِيَامَةِ
And Al-Sadiq-asws said: ‘One who sneezes, then places his hand upon the bridge of his nose, then says, ‘The Praise is for Allah-azwj Lord-azwj of the worlds, a lot like what He-azwj is rightful of it’, Allah-azwj will Forgive for him. He will fly beneath the Throne up to the Day of Al Qiyamah’.
وَ قَالَ إِذَا عَطَسَ فِي الْخَلَاءِ أَحَدُكُمْ فَلْيَحْمَدِ اللَّهَ فِي نَفْسِهِ وَ صَاحِبُ الْعَطْسَةِ يَأْمَنُ الْمَوْتَ سَبْعَةَ أَيَّامٍ-
And he-asws said: ‘Whenever one of you sneezes in isolation, let him praise Allah-azwj within himself, and the sneezer is safe from the death for seven days’.
وَ فِي رِوَايَةٍ عَنْ صَاحِبِ الزَّمَانِ ع- صَاحِبُ الْعَطْسَةِ يَأْمَنُ الْمَوْتَ ثَلَاثَةَ أَيَّامٍ.
And in a report from Master-ajfj of the Time: ‘The sneezer is safe from the death for three days’’.[186]
3- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، 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 الْعَطْسَةُ عِنْدَ الْحَدِيثِ شَاهِدٌ.
The book ‘Al Imamah Wa Al Tabsirah’ – from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as, from Musa Bin Ismail,
‘Son of Musa-asws Bin Ja’far-asws, from his father-asws, from his-asws forefathers-asws: ‘Rasool-Allah‑saww said: ‘The sneeze during the discussion, it a witness’’.[187]
وَ مِنْهُ بِهَذَا الْإِسْنَادِ الْعُطَاسُ لِلْمَرِيضِ دَلِيلٌ عَلَى الْعَافِيَةِ وَ رَاحَةُ الْبَدَنِ.
And from him-asws by this chain: ‘The sneeze of the patient evidence’s upon the good health and rest (comfort) of the body’’.[188]
4- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا عَطَسَ الْمَرْءُ الْمُسْلِمُ ثُمَّ سَكَتَ لِعِلَّةٍ تَكُونُ بِهِ قَالَتِ الْمَلَائِكَةُ عَنْهُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Haroun, from Ibn Sadaqah,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When the Muslim person sneezes, then is silent for a reason happen to be with him, the Angels say on his behalf: ‘The Praise is for Allah-azwj Lord-azwj of the worlds’.
فَإِنْ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ قَالَتِ الْمَلَائِكَةُ يَغْفِرُ اللَّهُ لَكَ.
If he were to say, ‘The Praise is for Allah-azwj Lord-azwj of the worlds’, the Angels say, ‘May Allah‑azwj Forgive you’’.[189]
5- يج، الخرائج و الجرائح رُوِيَ عَنِ السَّيَّارِيِّ عَنْ نَسِيمٍ وَ مَارِيَةَ أَنَّهُ لَمَّا خَرَجَ صَاحِبُ الزَّمَانِ مِنْ بَطْنِ أُمِّهِ سَقَطَ جَاثِياً عَلَى رُكْبَتَيْهِ رَافِعاً سَبَّابَتَيْهِ نَحْوَ السَّمَاءِ ثُمَّ عَطَسَ وَ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ عَبْداً دَاخِراً لِلَّهِ غَيْرَ مُسْتَنْكِفٍ وَ لَا مُسْتَكْبِرٍ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Al Sayyari, from Naseem and Mariya,
‘When a Master-asws of the time (Imam-asws) emerges from the lap of his-asws mother-as, he‑asws falls down kneeling upon his-asws knees, raises his-asws forefingers towards the sky. Then he-asws sneezes and said: ‘The Praise is for Allah-azwj Lord-azwj of the worlds, and may Allah-azwj Send Salawaat upon Muhammad-saww and his-saww Progeny-asws, as a servant humbling to Allah-azwj, neither disapproving nor feeling sad’.
ثُمَّ قَالَ زَعَمَتِ الظَّلَمَةُ أَنَّ حُجَّةَ اللَّهِ دَاحِضَةٌ وَ لَوْ أُذِنَ لَنَا فِي الْكَلَامِ لَزَالَ الشَّكُ.
Then he-asws said: ‘The oppressors claimed that the Divine Authority of Allah-azwj is invalidating, and if there was Permission for us-asws regarding the talking, the doubt would have been removed’’.[190]
6- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ ع قَالَ كَانَ أَبِي ع يَقُولُ إِذَا عَطَسَ أَحَدُكُمْ وَ هُوَ عَلَى خَلَاءٍ فَلْيَحْمَدِ اللَّهَ فِي نَفْسِهِ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqah,
‘From Al-Sadiq-asws having said: ‘My-asws father-asws had said: ‘Whenever one of you sneezes while he is upon isolation, so let him praise Allah-azwj within himself’’.[191]
7- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبِي عُيَيْنَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ يُرَدُّ عَلَيْهِمُ الدُّعَاءُ جَمَاعَةً وَ إِنْ كَانُوا وَاحِداً الرَّجُلُ يَعْطِسُ فَيُقَالُ لَهُ يَرْحَمُكُمُ اللَّهُ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ja’far Bin Bashir, from Abu Uyayna, from Mansour Bin Hazim,
‘From Abu Abdullah-asws having said: ‘There are three, the supplication is Answered for them collectively, and even if it was one man – One man sneezes, so it is said to him, ‘May Allah-azwj have Mercy on you!’
فَإِنَّ مَعَهُ غَيْرَهُ وَ الرَّجُلُ يُسَلِّمُ عَلَى الرَّجُلِ فَيَقُولُ السَّلَامُ عَلَيْكُمْ
If there was someone else with him and the man greets unto the man, so he says, ‘The greetings be upon you’.
وَ الرَّجُلُ يَدْعُو لِلرَّجُلِ فَيَقُولُ عَافَاكُمُ اللَّهُ.
And the man supplicates for the man, so he says, ‘May Allah-azwj Keep you well’’.[192]
قَالَ الصَّدُوقُ رِضْوَانُ اللَّهِ عَلَيْهِ يُقَالُ لِلْعَاطِسِ إِذَا كَانَ مُخَالِفاً يَرْحَمُكُمُ اللَّهُ وَ الْمُرَادُ بِهِ الْمَلَكَانِ الْمُوَكَّلَانِ بِهِ فَأَمَّا الْمُؤْمِنُ فَإِنَّهُ يُقَالُ لَهُ يَرْحَمُكَ اللَّهُ إِذَا عَطَسَ.
Al-Sadouq, may Allah-azwj be Pleased with him, said, ‘It should be said to the sneezer, when he was from the adversaries, ‘May Allah-azwj have Mercy on you (plural)’, and the intent with it are the two Angels Allocated with him. As for the Momin, it should be said to him, ‘May Allah-azwj have Mercy on you (singular)’, when he sneezes’.[193] (Not a Hadeeth)
8- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ وَهْبٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ: يُسَمَّتُ الْعَاطِسُ ثَلَاثاً فَمَا فَوْقَهَا فَهُوَ رِيحٌ
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Wahab,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Ali-asws said: ‘The sneezer will be named (with Allah-azwj) thrice. Whatever was above it, it is wind’.
وَ فِي حَدِيثٍ آخَرَ أَنَّهُ إِنْ زَادَ الْعَاطِسُ عَلَى ثَلَاثٍ قِيلَ لَهُ شَفَاكَ اللَّهُ لِأَنَّ ذَلِكَ مِنْ عِلَّةٍ.
And in another Hadeeth: ‘If the sneezer were to increase upon three, it should be said to him, ‘May Allah-azwj Heal you, because that is from an illness’’.[194]
9- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع الصَّلَاةُ عَلَى النَّبِيِّ ص وَاجِبَةٌ فِي كُلِّ الْمَوَاطِنِ وَ عِنْدَ الْعُطَاسِ وَ الرِّيَاحِ وَ غَيْرِ ذَلِكَ.
(The book) ‘Al Khisaal’ – In a Hadeeth by Al Amsh,
‘From Al-Sadiq-asws: ‘The Salawaat upon the Prophet-saww is obligatory in every place, and at the sneeze, and the winds, and other than that’’.[195]
10- ن، عيون أخبار الرضا عليه السلام فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ وَ الصَّلَاةُ عَلَى النَّبِيِّ ص وَاجِبَةٌ فِي كُلِّ مَوْطِنٍ وَ عِنْدَ الْعُطَاسِ وَ الذَّبَائِحِ وَ غَيْرِ ذَلِكَ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, ‘Among what Al-Reza-asws wrote for Al-Mamoun: ‘And the Salawaat upon the Prophet-saww is obligatory in every place, and at the sneeze, and the slaughter and other than that’’.[196]
11- ل، الخصال الْأَرْبَعُمِائَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا عَطَسَ أَحَدُكُمْ فَسَمِّتُوهُ قُولُوا يَرْحَمُكُمُ اللَّهُ وَ يَقُولُ هُوَ لَكُمْ يَغْفِرُ اللَّهُ لَكُمْ وَ يَرْحَمُكُمْ
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘Whenever one of you sneezes, so you hear it, say, ‘May Allah-azwj have Mercy on you’, and he should be saying, ‘May Allah‑azwj Forgive you, and May Allah-azwj have Mercy on you’.
قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ إِذا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْها أَوْ رُدُّوها.
Allah-azwj Blessed and Exalted Said: And when you are greeted with a greeting, greet with a better (greeting) than it or return it (with the same) [4:86]’’.[197]
12- ك، إكمال الدين مَاجِيلَوَيْهِ وَ الْعَطَّارُ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍ النَّيْسَابُورِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُوسَى ع عَنِ السَّيَّارِيِّ عَنْ نَسِيمَ خَادِمِ أَبِي مُحَمَّدٍ ع قَالَتْ قَالَ لِي صَاحِبُ الزَّمَانِ ع وَ قَدْ دَخَلْتُ عَلَيْهِ بَعْدَ مَوْلِدِهِ بِلَيْلَةٍ فَعَطَسْتُ عِنْدَهُ فَقَالَ لِي يَرْحَمُكِ اللَّهُ-
(The book) ‘Ikmal Al Deen’ – Majaylawiya and Al Attar, both together from Muhammad Al Attar, from Al-Husayn Bin Ali Al Neshapuri, from Ibrahim Bin Muhammad Bin Abdullah,
‘Son of Musa-asws, from Al-Sayyari, from Naseem, a servant of Abu Muhammad-asws, she said, ‘Master-ajfj of the Time said to me, I had entered to see him-ajfj after his-ajfj birth by one night. I sneezed in his-ajfj presence. He-ajfj said to me: ‘May Allah-azwj have Mercy on you!’
قَالَتْ نَسِيمُ فَفَرِحْتُ بِذَلِكَ- فَقَالَ لِي ع أَ لَا أُبَشِّرُكِ فِي الْعُطَاسِ فَقُلْتُ بَلَى قَالَ هُوَ أَمَانٌ مِنَ الْمَوْتِ ثَلَاثَةَ أَيَّامٍ.
Naseem said, ‘I rejoiced at that. He-asws said: ‘Shall I-asws give you glad tidings regarding the sneeze?’ I said, ‘Yes’. He-asws said: ‘It is a safety from the death for three days’’.[198]
13- ضا، فقه الرضا عليه السلام وَ اعْلَمْ أَنَّ عِلَّةَ الْعُطَاسِ هِيَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا أَنْعَمَ عَلَى عَبْدٍ بِنِعْمَةٍ فَنَسِيَ أَنْ يَشْكُرَ عَلَيْهَا سَلَّطَ عَلَيْهِ رِيحاً تَدُورُ فِي بَدَنِهِ فَتَخْرُجُ مِنْ خَيَاشِيمِهِ فَيَحْمَدُ اللَّهَ عَلَى تِلْكَ الْعَطْسَةِ فَيَجْعَلُ ذَلِكَ الْحَمْدَ شُكْراً لِتِلْكَ النِّعْمَةِ
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws: ‘And know that a reason for the sneeze, it is that when Allah-azwj Blessed and Exalted Favours upon a servant with a bounty, so he forgets to thank upon it, He-azwj Causes a wind to circulate in his body, and it exits from his nostrils. So he should praise Allah-azwj upon that sneeze, so He-azwj will Make that praise as a thanks (appreciation) for that bounty.
وَ مَا عَطَسَ عَاطِسٌ إِلَّا هُضِمَ لَهُ طَعَامُهُ أَوْ يَتَجَشَّى إِلَّا مَرُؤَ طَعَامُهُ فَإِذَا عَطَسْتَ فَاجْعَلْ سَبَّابَتَكَ عَلَى قَصَبَةِ أَنْفِكَ ثُمَّ قُلْ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ عَلَى آلِهِ وَ سَلَّمَ رَغِمَ أَنْفِي لِلَّهِ دَاخِراً صَاغِراً غَيْرَ مُسْتَنْكِفٍ وَ لَا مُسْتَكْبِرٍ
And a sneezer does not sneeze except his food is digested for him, or he burps, except his food is wholesome. Whenever you sneeze, so place your index finger upon the bridge of your nose, then say, ‘The Praise is for Allah-azwj Lord-azwj of the Worlds, and may Allah-azwj Send Salawaat upon Muhammad-as and upon his-saww Progeny-asws, and I submit my nose to Allah‑azwj in humbleness, belittling, neither disapproving nor feeling sad’.
فَإِنَّهُ مَنْ قَالَ هَذِهِ الْكَلِمَاتِ عِنْدَ عَطْسَتِهِ خَرَجَ مِنْ أَنْفِهِ دَابَّةٌ أَكْبَرُ مِنَ الْبَقِّ وَ أَصْغَرُ مِنَ الذُّبَابِ فَلَا يَزَالُ فِي الْهَوَى إِلَى أَنْ يَصِيرَ تَحْتَ الْعَرْشِ وَ يُسَبِّحُ لِصَاحِبِهَا إِلَى يَوْمِ الْقِيَامَةِ
The one who says these phrases during his sneeze, there would emerge from his nose, an insect larger than the bug and smaller than the fly. It does not cease to be in the air until he comes to be beneath the Throne and glorifies (Allah-azwj) to its owner up to the Day of Qiyamah.
وَ إِذَا عَطَسَ أَخُوكَ فَسَمِّتْهُ وَ قُلْ يَرْحَمُكَ اللَّهُ وَ إِذَا سَمَّتَكَ أَخُوكَ فَرُدَّ عَلَيْهِ وَ قُلْ يَغْفِرُ اللَّهُ لَنَا وَ لَكَ هَذَا إِذَا عَطَسَ مَرَّةً أَوْ مَرَّتَيْنِ أَوْ ثَلَاثاً فَإِذَا زَادَ عَلَى ثَلَاثَةٍ فَقُلْ شَفَاكَ اللَّهُ فَإِنَّ ذَلِكَ مِنْ عِلَّةٍ وَ دَاءٍ فِي رَأْسِهِ وَ دِمَاغِهِ
And when your brother sneezes, so you name Him-azwj and say, ‘May Allah-azwj have Mercy on you’, and when your brother names (Allah-azwj), so respond to him and say, ‘May Allah-azwj Forgives for us and for you’. This is when he sneezes once, or twice, or thrice. When he increases upon three, then say, ‘May Allah-azwj Heal you’, for that is from an illness and a disease in his head and his brain.
وَ مَنْ عَطَسَ وَ لَمْ يُسَمَّتْ سَمَّتَهُ سَبْعُونَ أَلْفَ مَلَكٍ فَسَمِّتْ أَخَاكَ إِذَا سَمِعْتَهُ يَحْمَدُ اللَّهَ وَ يُصَلِّي عَلَى النَّبِيِّ ص- فَإِنْ لَمْ تَسْتَمِعْ ذَلِكَ مِنْهُ فَلَا تُسَمِّتْهُ وَ إِذَا سَمِعْتَ عَطْسَةً فَاحْمَدِ اللَّهَ وَ إِنْ كُنْتَ فِي صَلَاتِكَ أَوْ كَانَ بَيْنَكَ وَ بَيْنَ الْعَاطِسِ أَرْضٌ أَوْ بَحْرٌ
And one who sneezes and does not name (Allah-azwj), seventy thousand Angels name (Allah‑azwj) for him. Name (Allah-azwj) for your brother when you hear him, praising Allah‑azwj and Sending Salawaat upon the Prophet-saww. If you did not hear that from him, then do not name Him-azwj, and when you do hear a sneeze, then praise Allah-azwj, and even if you were to be in your Salat, or it there were to be between you and the sneezer, a land or sea.
وَ مَنْ سَبَقَ الْعَاطِسَ إِلَى حَمْدِ اللَّهِ أَمِنَ الصُّدَاعَ وَ إِذَا سَمَّتَّ فَقُلْ يَرْحَمُكَ اللَّهُ وَ لِلْمُنَافِقِ يَرْحَمُكُمُ اللَّهُ تُرِيدُ بِذَلِكَ الْمَلَائِكَةَ الْمُوَكَّلِينَ بِهِ
And one who precedes the sneezer to praise Allah-azwj would be safe from the headaches; and whenever you name (Allah-azwj), then say, ‘May Allah-azwj have Mercy on you’, and to the hypocrite, ‘May Allah-azwj have Mercy on you (plural)’, intending by that the two Angels Allocated with him.
وَ تَقُولُ لِلْمَرْأَةِ عَافَاكِ اللَّهُ وَ لِلْمَرِيضِ شَفَاكَ اللَّهُ وَ لِلْمَغْمُومِ وَ الْمَهْمُومِ فَرَّحَكَ اللَّهُ وَ لِلْغُلَامِ زَرَعَكَ وَ أَنْشَأَكَ وَ لِلذِّمِّيِّ هَدَاكَ اللَّهُ وَ لِإِمَامِ الْمُسْلِمِينَ صَلَّى اللَّهُ عَلَيْكَ.
And you should say to the woman, ‘May Allah-azwj Keep you well’, and to the patient, ‘May Allah-azwj Heal you’. And to the gloomy and the worried, ‘May Allah-azwj Make you happy’, and to the boy, ‘May Allah-azwj Cultivate you and Glow you’, and to the Zimmy, ‘May Allah-azwj Guide you’, and to the Imam-asws of the Muslims, ‘May Allah-azwj Send Salawaat upon you’’.[199]
وَ نَرْوِي أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَانَ يَقُولُ لِرَسُولِ اللَّهِ ص إِذَا عَطَسَ رَفَعَ اللَّهُ ذِكْرَكَ وَ قَدْ فَعَلَ
And we are reporting that Amir Al-Momineen-asws had said to Rasool-Allah-saww when he-saww had sneezed: ‘May Allah-azwj Raise your-saww mentioned, and He-azwj has Done so!’
وَ كَانَ النَّبِيُّ ص يَقُولُ لِأَمِيرِ الْمُؤْمِنِينَ ع إِذَا عَطَسَ- أَعْلَى اللَّهُ كَعْبَكَ وَ قَدْ فَعَلَ
And the Prophet-saww was saying to Amir Al-Momineen-asws when he-asws sneezed: ‘May Allah‑azwj Exalt your-asws heels (posterity), and He-azwj has Done so!’
وَ إِنْ عَطَسْتَ وَ أَنْتَ فِي الصَّلَاةِ أَوْ سَمِعْتَ عَطْسَةً فَاحْمَدِ اللَّهَ عَلَى أَيِّ حَالَةٍ تَكُونُ وَ صَلِّ عَلَى النَّبِيِّ وَ عَلَى آلِهِ.
And if you were to sneeze while you are in the Salat, or you hear a sneeze, then praise Allah‑azwj upon whichever state you happen to be, and Send Salawaat upon the Prophet-saww and upon his-saww Progeny-asws’’.[200]
باب 104 أدب الجشاء و التنخم و البصاق
CHAPTER 104 – ETIQUETTES OF THE BURPING, AND THE BELCHING, AND THE SPITTING
1- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا تَجَشَّأَ أَحَدُكُمْ فَلَا يَرْفَعْ جُشَاءَهُ إِلَى السَّمَاءِ وَ لَا إِذَا بَزَقَ وَ الْجُشَاءُ نِعْمَةٌ مِنَ اللَّهِ جَلَّ وَ عَزَّ فَإِذَا تَجَشَّأَ أَحَدُكُمْ فَلْيَحْمَدِ اللَّهَ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqah,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Whenever one of you were to burp, he should not raise his burping to the sky, nor when he spits; and the burping is a bounty from Allah-azwj Majestic and Mighty. Whenever one of you burps, let him praise Allah-azwj’’.[201]
2- ل، الخصال الْأَرْبَعُمِائَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَتْفُلُ الْمُؤْمِنُ فِي الْقِبْلَةِ فَإِنْ فَعَلَ ذَلِكَ نَاسِياً فَلْيَسْتَغْفِرِ اللَّهَ عَزَّ وَ جَلَّ مِنْهُ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al Arbamiya’ – Amir Al-Momineen-asws said: ‘The Momin should not spit in the Qiblah. If he were to do that in forgetful-ness, let him seek Forgiveness of Allah-azwj Mighty and Majestic from it’’.[202]
3- سن، المحاسن النَّوْفَلِيُّ بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا تَجَشَّأْتُمْ فَلَا تَرْفَعُوا جُشَاءَكُمْ إِلَى السَّمَاءِ.
(The book) ‘Al Mahasin’ – Al Nowfaly, by his chain, said,
‘Rasool-Allah-saww said: ‘When you burp, do not raise your burping to the sky’’.[203]
4- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ عَنْ أَبِي ذَرٍّ قَالَ قَالَ رَسُولُ اللَّهِ ص أَطْوَلُكُمْ جُشَاءً فِي الدُّنْيَا أَطْوَلُكُمْ جُوعاً يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Mahasin’ – Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws, from his-asws father-asws, from Abu Zarr-ra having said: ‘Rasool-Allah‑saww said: ‘The most prolonged of you in burping in the world will be the most prolonged of the hunger on the Day of Qiyamah’’.[204]
وَ فِي حَدِيثٍ آخَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَمِعَ رَسُولُ اللَّهِ ص رَجُلًا يَتَجَشَّأُ فَقَالَ يَا عَبْدَ اللَّهِ قَصِّرْ مِنْ جُشَائِكَ فَإِنَّ أَطْوَلَ النَّاسِ جُوعاً يَوْمَ الْقِيَامَةِ أَكْثَرُهُمْ شِبَعاً فِي الدُّنْيَا.
And in another Hadeeth from Abu Abdullah-asws having said: ‘Rasool-Allah-saww heard a man burping. He-saww said: ‘O servant of Allah-azwj! Shorten your burping, for the most prolonged of the people in hunger on the Day of Qiyamah will their most frequent of satiating in the world’’.[205]
5- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ أَبُو عَبْدِ اللَّهِ ع الْجُشَاءُ نِعْمَةٌ مِنْ نِعَمِ اللَّهِ فَإِذَا تَجَشَّأَ أَحَدُكُمْ فَلْيَحْمَدِ اللَّهَ وَ لَا يَرْتَقِي جُشَاؤُهُ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Abu Abdullah-asws said: ‘The burping is a bounty from bounties of Allah-azwj. Whenever one of you burps, let him praise Allah-azwj and not raise his burping’’.[206]
باب 105 ما يقال عند شرب الماء
CHAPTER 105 – WHAT IS SAID AT DRINKING THE WATER
1- مَشَارِقُ الْأَنْوَارِ، لِلْبُرْسِيِّ عَنِ ابْنِ عَبَّاسٍ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ اسْتَدْعَى يَوْماً مَاءً وَ عِنْدَهُ أَمِيرُ الْمُؤْمِنِينَ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ ع- فَشَرِبَ النَّبِيُّ ص ثُمَّ نَاوَلَهُ الْحَسَنَ ع فَشَرِبَ فَقَالَ لَهُ النَّبِيُّ ص هَنِيئاً مَرِيئاً يَا أَبَا مُحَمَّدٍ
(The book) ‘Mashariq Al Anwaar’ of Al Bursy, from Ibn Abbas,
‘From Rasool-Allah-saww, one day he-saww called for water and in his-saww presence were Amir Al-Momineen-asws, and (Syeda) Fatima-asws, and Al-Hassan-asws and Al-Husayn-asws. Then Prophet-saww drank, then gave it to Al-Hassan-asws, so he-asws drank. The Prophet-saww said to him-asws: ‘Have good appetite, O Abu Muhammad-asws!’
ثُمَّ نَاوَلَهُ الْحُسَيْنَ ع فَشَرِبَ ثُمَّ قَالَ لَهُ النَّبِيُّ ص هَنِيئاً مَرْئِيّاً
Then he-saww gave it to Al-Husayn-asws, so he-asws drank. Then the Prophet-saww said to him-asws: ‘Have a good appetite!’
ثُمَّ نَاوَلَهُ الزَّهْرَاءَ ع فَشَرِبَتْ فَقَالَ لَهَا النَّبِيُّ ص هَنِيئاً مَرِيئاً يَا أُمَّ الْأَبْرَارِ الطَّاهِرِينَ
Then he-saww gave it to (Syeda) Al-Zahra-asws, so she-asws drank. The Prophet-saww said to her-asws: ‘Have a good appetite, O mother-asws of the righteous, the pure!’
ثُمَّ نَاوَلَهُ عَلِيّاً ع
Then he-saww gave it to Ali-asws’.
قَالَ فَلَمَّا شَرِبَ سَجَدَ النَّبِيُّ ص فَلَمَّا رَفَعَ رَأْسَهُ فَقَالَ لَهُ بَعْضُ أَزْوَاجِهِ يَا رَسُولَ اللَّهِ شَرِبْتَ ثُمَّ نَاوَلْتَ الْمَاءَ لِلْحَسَنِ ع- فَلَمَّا شَرِبَ قُلْتَ لَهُ هَنِيئاً مَرِيئاً ثُمَّ نَاوَلْتَهُ الْحُسَيْنَ ع فَشَرِبَ فَقُلْتَ لَهُ كَذَلِكَ ثُمَّ نَاوَلْتَهُ فَاطِمَةَ فَلَمَّا شَرِبَتْ قُلْتَ لَهَا مَا قُلْتَ لِلْحَسَنِ وَ الْحُسَيْنِ ثُمَّ نَاوَلْتَهُ عَلِيّاً فَلَمَّا شَرِبَ سَجَدْتَ فَمَا ذَاكَ
He (Ibn Abbas) said, ‘When he-asws drank, the Prophet-saww performed Sajdah. When he-saww raised his-saww head, one of his-saww wives said to him-saww, ‘O Rasool-Allah-azwj! You-saww drank, then gave the water to Al-Hassan-asws. When he-asws drank, you-saww said: ‘Have a good appetite!’ Then you-saww gave to Al-Husayn-asws. He-asws drank, so you-saww said to him-asws similar to that. Then you-saww gave it to (Syeda) Fatima-asws. When she-asws drank, you-saww said to her-asws what you-saww had said to Al-Hassan-asws and Al-Husayn-asws. Then you-saww gave it to Ali-asws. When he-asws drank, you-saww performed Sajdah. So what it that?’
فَقَالَ لَهَا إِنِّي لَمَّا شَرِبْتُ الْمَاءَ قَالَ لِي جَبْرَئِيلُ وَ الْمَلَائِكَةُ مَعَهُ هَنِيئاً مَرِيئاً يَا رَسُولَ اللَّهِ وَ لَمَّا شَرِبَ الْحَسَنُ قَالُوا لَهُ كَذَلِكَ وَ لَمَّا شَرِبَ الْحُسَيْنُ وَ فَاطِمَةُ قَالَ جَبْرَئِيلُ وَ الْمَلَائِكَةُ هَنِيئاً مَرِيئاً فَقُلْتُ كَمَا قَالُوا
He-saww said to her: ‘When I-saww drank the water, Jibraeel-as said to me-saww, and the Angels were with him-as: ‘Have a good appetite, O Rasool-Allah-saww. And when Al-Hassan-asws drank, they said to him-asws similar to that, and when Al-Husayn-asws and (Syeda) Fatima-asws drank, Jibraeel-as and the Angels said: ‘Have a good appetite!’ So I-saww said like what they had said.
وَ لَمَّا شَرِبَ أَمِيرُ الْمُؤْمِنِينَ قَالَ اللَّهُ لَهُ هَنِيئاً مَرِيئاً يَا وَلِيِّي وَ حُجَّتِي عَلَى خَلْقِي فَسَجَدْتُ لِلَّهِ شُكْراً عَلَى مَا أَنْعَمَ اللَّهُ عَلَيَّ فِي أَهْلِ بَيْتِي.
And when Amir Al-Momineen-asws drank, Allah-azwj Said to him-asws: “Have a good appetite, O My-azwj Guardian-asws and My-azwj Divine Authority upon My-azwj creatures!” So I-saww did Sajdah to Allah-azwj in thanking upon what Allah-azwj had Favoured upon me-saww in People-asws of my‑saww Household’’.[207]
باب 106 الدعابة و المزاح و الضحك
CHAPTER 106 – THE HUMOUR, AND THE TEASING, AND THE LAUGHTER
الآيات
The Verses
التوبة فَلْيَضْحَكُوا قَلِيلًا وَ لْيَبْكُوا كَثِيراً جَزاءً بِما كانُوا يَكْسِبُونَ
(Surah) ‘Al Tawbah’ – So let them laugh a little, and they would be crying a lot, being a Recompense due to what they had earned [9:82].
1- لي، الأمالي للصدوق ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كَثْرَةُ الْمِزَاحِ تَذْهَبُ بِمَاءِ الْوَجْهِ وَ كَثْرَةُ الضَّحِكِ تَمْحُو الْإِيمَانَ وَ كَثْرَةُ الْكَذِبِ تَذْهَبُ بِالْبَهَاءِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Masrour, from Ibn Aamir, from his uncle, from Muhammad Bin Sinan, from Talha Bin Zayd,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Frequent joking does away water of the face, and frequent laughter obliterates the Eman, and frequent lying does away the glory’’.[208]
2- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَمْزَحْ فَيَذْهَبَ نُورُكَ وَ لَا تَكْذِبْ فَيَذْهَبَ بَهَاؤُكَ الْخَبَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Hisham, from Al Dihqan, from Dorost, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘Do not joke or your Noor will go away, nor lie for your glory will go away’’.[209]
3- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: قَالَ دَاوُدُ لِسُلَيْمَانَ ع يَا بُنَيَّ إِيَّاكَ وَ كَثْرَةَ الضَّحِكِ فَإِنَّ كَثْرَةَ الضَّحِكِ تَتْرُكُ الْعَبْدَ فَقِيراً يَوْمَ الْقِيَامَةِ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqah,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Dawood-as said to Suleyman-as: ‘O my‑as son-as! Beware of the frequent laughter, for the frequent laughter will leave the servant poor on the Day of Qiyamah’’.[210]
4- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ مُحَمَّدِ بْنِ الْمُعَلَّى عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ فِيهِنَّ الْمَقْتُ مِنَ اللَّهِ عَزَّ وَ جَلَّ نَوْمٌ مِنْ غَيْرِ سَهَرٍ وَ ضَحِكٌ مِنْ غَيْرِ عَجَبٍ وَ أَكْلٌ عَلَى الشِّبَعِ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ashary, from Musa Bin Ja’far Al Baghdady, from Muhammad Bin Al Moalla, from the one who informed him,
‘From Abu Abdullah-asws having said: ‘Three (traits), in these is the Hatred from Allah-azwj Mighty and majestic – sleep from without a vigil, and laughter from without fascination, and eating upon the satiation’’.[211]
5- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ حَمَّادِ بْنِ يَعْلَى عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَهْوُ الْمُؤْمِنِ فِي ثَلَاثَةِ أَشْيَاءَ التَّمَتُّعِ بِالنِّسَاءِ وَ مُفَاكَهَةِ الْإِخْوَانِ وَ الصَّلَاةِ بِاللَّيْلِ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Hammad Bin Ya’la, from his father, from Hammad, from Hareyz, from Zurarah,
‘From Abu Ja’far-asws having said: ‘The playfulness of the Momin is in three things – the enjoyment with the women, and the joking with his brethren, and the Salat at night’’.[212]
6- مع، معاني الأخبار ل، الخصال فِيمَا أَوْصَى بِهِ النَّبِيُّ ص إِلَى أَبِي ذَرٍّ عَجَبٌ لِمَنْ أَيْقَنَ بِالنَّارِ لِمَ يَضْحَكُ-
(The book) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ –
‘Among what the Prophet-saww bequeathed to Abu Zarr-ra: ‘(I-saww am) surprised at the one convinced of the Fire why he laughs’.
وَ قَالَ ص إِيَّاكَ وَ كَثْرَةَ الضَّحِكِ فَإِنَّهُ يُمِيتُ الْقَلْبَ.
And he-saww said: ‘And he-saww said: ‘Beware of the frequent laughter, for it deadens the heart’’.[213]
7- ن، عيون أخبار الرضا عليه السلام الْمُفَسِّرُ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنْ أَبِي مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ الصَّادِقُ ع كَمْ مِمَّنْ أَكْثَرَ ضَحِكَهُ لَاعِباً يَكْثُرُ يَوْمَ الْقِيَامَةِ بُكَاؤُهُ وَ كَمْ مِمَّنْ أَكْثَرَ بُكَاءَهُ عَلَى ذَنْبِهِ خَائِفاً يَكْثُرُ يَوْمَ الْقِيَامَةِ فِي الْجَنَّةِ سُرُورُهُ وَ ضَحِكُهُ.
(The book) ‘Uyoun Al Akhbar Al-Reza-asws’, may the greetings be upon him-asws – from Ahmad Bin Al-Hassan Al-Husayni, from Abu Muhammad-asws, from his-asws forefathers-asws having said: ‘Al-Sadiq-asws said: ‘How many from the one frequently playfully laughing will be of a lot of crying on the Day of Qiyamah, and how many from the ones frequently fearfully crying upon his sins, his happiness and his laughter will be frequent on the Day of Qiyamah in the Paradise’’.[214]
8- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: كَانَ ضَحِكُ النَّبِيِّ ص التَّبَسُّمَ فَاجْتَازَ ذَاتَ يَوْمٍ بِفِتْيَةٍ مِنَ الْأَنْصَارِ وَ إِذَا هُمْ يَتَحَدَّثُونَ وَ يَضْحَكُونَ بِمِلْءِ أَفْوَاهِهِمْ فَقَالَ يَا هَؤُلَاءِ مَنْ غَرَّهُ مِنْكُمْ أَمَلُهُ وَ قَصَرَ بِهِ فِي الْخَيْرِ عَمَلُهُ فَلْيَطَّلِعْ فِي الْقُبُورِ وَ لْيَعْتَبِرْ بِالنُّشُورِ وَ اذْكُرُوا الْمَوْتَ فَإِنَّهُ هَادِمُ اللَّذَّاتِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By a chain of Al Mujashie,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘The laughing by the Prophet-saww was the smile. One day he-saww passed by youths from the Helpers while they were discussing and laughing with their mouths full. He-saww said: ‘O you ones whose long hopes have deceived him and his good deeds have fallen short! Let him overlook in the graves, and let him take a lesson with the publicising (of the deeds), and remember the death for it demolishes the pleasures’’.[215]
9- سن، المحاسن أَبِي عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْيَقْطِينِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي هَارُونَ الْعَبْدِيِّ عَنْ سَلْمَانَ رَضِيَ اللَّهُ عَنْهُ قَالَ: أَعْجَبَتْنِي ثَلَاثٌ وَ ثَلَاثٌ أَحْزَنَتْنِي فَأَمَّا اللَّوَاتِي أَعْجَبَتْنِي فَطَالِبُ الدُّنْيَا وَ الْمَوْتُ يَطْلُبُهُ وَ غَافِلٌ لَا يُغْفَلُ عَنْهُ وَ ضَاحِكٌ مِلْءَ فِيهِ وَ جَهَنَّمُ وَرَاءَ ظَهْرِهِ لَمْ يَأْتِهِ ثِقَةٌ بِبَرَاءَتِهِ.
(The book) ‘Al Mahasin’ – My father, from Al-Hassan Bin Ali Al Yaqteeny, from Muhammad Bin Sinan, from Abu Al Jaroud, from Abu Haroun Al Abdy,
‘From Salman-ra, may Allah-azwj Be Pleased with him-ra, said, ‘Three astonish me-ra and three grieve me-ra. As for the ones who astonish me – seeker of the world while the death is seeking him, and one heedless who is not being heedless from, and one laughing with his mouth full while Hell is behind his back, confidence has not come to him with its freedom’’.[216]
10- ف، تحف العقول عَنْ أَبِي مُحَمَّدٍ ع قَالَ: لَا تُمَارِ فَيَذْهَبَ بَهَاؤُكَ وَ لَا تُمَازِحْ فَيُجْتَرَأَ عَلَيْكَ
(The book) ‘Tuhaf Al Uqoul’ –
‘From Abu Muhammad-asws having said: ‘Do not have bitter arguments, for your glory will be gone, nor joke for there will be audacity against you’.
وَ قَالَ ع مِنَ الْجَهْلِ الضَّحِكُ مِنْ غَيْرِ عَجَبٍ.
And he-asws said: ‘From the ignorance is the laughter from without any fascination’’.[217]
11- ص، قصص الأنبياء عليهم السلام الصَّدُوقُ بِإِسْنَادِهِ إِلَى ابْنِ أُورَمَةَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنِ الرِّضَا ع قَالَ: كَانَ عِيسَى ع يَبْكِي وَ يَضْحَكُ وَ كَانَ يَحْيَى ع يَبْكِي وَ لَا يَضْحَكُ وَ كَانَ الَّذِي يَفْعَلُ عِيسَى أَفْضَلَ.
(The book) ‘Qasas Al Anbiya-as’, may the greetings be upon them-as, of Al Sadouq – by his chain to Ibn Awrama, from Al-Hassan Bin Ali, from Al-Hassan Bin Jahm,
From Al-Reza-asws having said: ‘Isa-as used to laugh and cry, and Yahya-as used to cry and not laugh, and that which Isa-as had done, is superior’’.[218]
12- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ اللَّهَ يُحِبُّ الْمُدَاعِبَ فِي الْجَمَاعَةِ بِلَا رَفَثٍ الْمُتَوَحِّدَ بِالْفِكْرَةِ الْمُتَحَلِّيَ بِالصَّبْرِ الْمُسَاهِرَ بِالصَّلَاةِ.
(The book) ‘Al Mahasin’ – one of our companions, from Salih Bin Uqbah, from Abdullah Bin Muhammad Al Jufy who said,
‘I heard Abu Ja’far-asws saying: ‘Allah-azwj Loves the humour in the group without obscenities, the individual with the thinking, and the pre-occupied with the patience, and one holding vigil with the Salat’’.[219]
13- سر، السرائر فِي جَامِعِ الْبَزَنْطِيِّ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ الْكُوفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ مُؤْمِنٍ إِلَّا وَ فِيهِ دُعَابَةٌ
(The book) ‘Al Saraair’, in (the book) ‘Jamie’ of Al Bazanty, from Al Fazl Bin Abu Qurrah Al Kufy,
‘From Abu Abdullah-asws having said: ‘There is none from a Momin except and there is a sense of humour in him’.
قُلْتُ وَ مَا الدُّعَابَةُ
I said, ‘And what is the sense of humour?’
قَالَ الْمِزَاحُ.
He-asws said: ‘The joking’’.[220]
14- سر، السرائر مِنْ كِتَابِ أَبِي الْقَاسِمِ بْنِ قُولَوَيْهِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَقُلْتُ أَوْصِنِي
(The book) ‘Al Saraair’ – From the book of Abu Al Qasim Bin Qawlawiya, from Humran Bin Ayn who said,
‘I entered to see Abu Ja’far-asws. I said, ‘Advise me!’
فَقَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ إِيَّاكَ وَ الْمِزَاحَ فَإِنَّهُ يُذْهِبُ هَيْبَةَ الرَّجُلِ وَ مَاءَ وَجْهِهِ وَ عَلَيْكَ بِالدُّعَاءِ لِإِخْوَانِكَ بِظَهْرِ الْغَيْبِ فَإِنَّهُ يَهِيلُ الرِّزْقَ يَقُولُهَا ثَلَاثاً.
He-asws said: ‘I-asws advise you with fearing Allah-azwj, and beware of the joking, for it does away the prestige of the man and water of his face, and upon you is with the supplication for your brethren in the back of absence for it facilitates the sustenance’ – he-asws said it thrice’’.[221]
15- ختص، الإختصاص قَالَ الصَّادِقُ ع كَثْرَةُ الْمِزَاحِ تَذْهَبُ بِمَاءِ الْوَجْهِ وَ كَثْرَةُ الضَّحِكِ تَمْحُو الْإِيمَانَ مَحْواً.
(The book) ‘Al Ikhtisaas’ –
Al-Sadiq-asws said: ‘Frequent joking does away water of the face, and frequent laughter obliterates the Eman with an erasure’’.[222]
16- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ إِبْرَاهِيمَ بْنِ جَعْفَرٍ الْعَسْكَرِيِّ عَنْ عُبَيْدِ بْنِ الْهَيْثَمِ عَنْ حُسَيْنِ بْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ: حُسْنُ الْبِشْرِ لِلنَّاسِ نِصْفُ الْعَقْلِ وَ التَّقْدِيرُ نِصْفُ الْمَعِيشَةِ وَ المَرْأَةُ الصَّالِحَةُ أَحَدُ الْكَاسِبَيْنِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ibrahim Bin Ja’far Al Askari, from Ubeyd Bin Al Haysam, from Husayn Bin Ulwan,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Smiling goodly at the people is half the intellect, and the appreciating is half the life, and the righteous woman is one of the two earnings’’.[223]
17- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا مَزَحَ رَجُلٌ مَزْحَةً إِلَّا مَجَّ مِنْ عَقْلِهِ مَجَّةً.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘No man jokes (tells) a joke except he spits out from his intellect a spitting’’.[224]
وَ قَالَ ع فِي وَصِيَّتِهِ لِلْحَسَنِ ع- إِيَّاكَ أَنْ تَذْكُرَ مِنَ الْكَلَامِ مَا كَانَ مُضْحِكاً وَ إِنْ حَكَيْتَ ذَلِكَ مِنْ غَيْرِكَ.
And he-asws said: ‘In his-asws bequest to Al-Hassan-asws: ‘Beware of mentioning from the speech what (provokes) the laughter, and even if you-asws were narrating from others’’.[225]
18- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عُبَيْدٍ الْكِنْدِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص الضَّحِكُ هَلَاكٌ.
The book ‘Al Imamah Wa Al Tabsirah’ – from Muhammad Bin Abdullah, from Ahmad Bin Muhammad Bin Saeed, from Al-Hassan Bin Ubeyd Al Kindy, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The laughter is destruction’’.[226]
باب 107 الأبواب التي ينبغي الاختلاف و بعض النوادر
CHAPTER 107 – THE DOORS WHICH THE INTERCHANGING IS BEFITTING, AND SOME MISCELLANEOUS
1- ل، الخصال الْقَطَّانُ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنِ الثُّمَالِيِّ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَانَتِ الْحُكَمَاءُ فِيمَا مَضَى مِنَ الدَّهْرِ تَقُولُ يَنْبَغِي أَنْ يَكُونَ الِاخْتِلَافُ إِلَى الْأَبْوَابِ لِعَشَرَةِ أَوْجُهٍ أَوَّلُهَا بَيْتُ اللَّهِ عَزَّ وَ جَلَّ لِقَضَاءِ نُسُكِهِ وَ الْقِيَامِ بِحَقِّهِ وَ أَدَاءِ فَرْضِهِ
(The book) ‘Al Khisaal’ – Al Qattan, from Ahmad Al Hamdani, from Ali Bin Al-Hassan Bin Fazzal, from his father, from Marwan Bin Muhammad, from Al Sumali, from Ibn Tareyf, from Ibn Nubata who said,
‘Amir Al-Momineen-asws said: ‘The wise ones who were in the past times were saying, ‘It is befitting for the differing be to the doors of ten aspects. The first of these is House of Allah‑azwj Mighty and Majestic to fulfil its rituals, and the standing with its rights, and fulfil its obligations.
وَ الثَّانِي أَبْوَابُ الْمُلُوكِ الَّذِينَ طَاعَتُهُمْ مُتَّصِلَةٌ بِطَاعَةِ اللَّهِ عَزَّ وَ جَلَّ وَ حَقُّهُمْ وَاجِبٌ وَ نَفْعُهُمْ عَظِيمٌ وَ ضَرَرُهُمْ شَدِيدٌ
And the second are doors of the kings, those obedience to them is connected with obedience of Allah-azwj Mighty and Majestic, and their rights are obligatory, and their benefits are mighty, and harming them is severe.
وَ الثَّالِثُ أَبْوَابُ الْعُلَمَاءِ الَّذِينَ يُسْتَفَادُ مِنْهُمْ عِلْمُ الدِّينِ وَ الدُّنْيَا
And the third are doors of the scholars, those one can benefit from them of knowledge of religion and the world.
وَ الرَّابِعُ أَبْوَابُ أَهْلِ الْجُودِ وَ الْبَذْلِ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمُ الْتِمَاسَ الْحَمْدِ وَ رَجَاءَ الْآخِرَةِ
And the fourth are doors of the generous people and liberal spenders, those who are spending their wealth seeking the praise and hope in the Hereafter.
وَ الْخَامِسُ أَبْوَابُ السُّفَهَاءِ الَّذِينَ يُحْتَاجُ إِلَيْهِمْ فِي الْحَوَادِثِ وَ يُفْزَعُ إِلَيْهِمْ فِي الْحَوَائِجِ
And fifth are doors of the foolish, those one is needy to them regarding the occurrences and one panics to them regarding the needs.
وَ السَّادِسُ أَبْوَابُ مَنْ يُتَقَرَّبُ إِلَيْهِ مِنَ الْأَشْرَافِ- لِالْتِمَاسِ الْهَيْئَةِ وَ الْمُرُوَّةِ وَ الْحَاجَةِ
And the sixth are doors of the ones one can draw closer to the nobles in order to seek the prestige, and the personality, and the need.
وَ السَّابِعُ أَبْوَابُ مَنْ يُرْتَجَى عِنْدَهُمُ النَّفْعُ فِي الرَّأْيِ وَ الْمَشُورَةِ وَ تَقْوِيَةِ الْحَزْمِ وَ أَخْذِ الْأُهْبَةِ لِمَا يُحْتَاجُ إِلَيْهِ
And the seventh are doors of the ones, one can benefit with them regarding the opinion and the consultation, and strengthening of the resolve, and taking the preparedness to what one is needy to.
وَ الثَّامِنُ أَبْوَابُ الْإِخْوَانِ لِمَا يَجِبُ مِنْ مُوَاصَلَتِهِمْ وَ يَلْزَمُ مِنْ حُقُوقِهِمْ
The eight are doors of the brethren due to what is obligated of connecting with them and necessitating of their rights.
التَّاسِعُ أَبْوَابُ الْأَعْدَاءِ الَّتِي تَسْكُنُ بِالْمُدَارَاةِ غَوَائِلُهُمْ وَ يُدْفَعُ بِالْحِيَلِ وَ الرِّفْقِ وَ اللُّطْفِ وَ الزِّيَارَةِ عَدَاوَتُهُمْ
The ninth are doors of the enemies which their attacks can be calmed down with the politeness, and one can defends against their enmity by the means, and the kindness, and the gentleness, and the visitations.
وَ الْعَاشِرُ أَبْوَابُ مَنْ يُنْتَفَعُ بِغِشْيَانِهِمْ وَ يُسْتَفَادُ مِنْهُمْ حُسْنُ الْأَدَبِ وَ يُؤْنَسُ بِمُحَادَثَتِهِمْ.
And the tenth are doors one can benefit with their methods, and one can benefit from them by good etiquettes, and be comforted with their discussions’’.[227]
2- نهج، نهج البلاغة قَالَ ع الشَّفِيعُ جَنَاحُ الطَّالِبِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The interceder is a wing of the seeker’’.[228]
وَ قَالَ ع فَوْتُ الْحَاجَةِ أَهْوَنُ مِنْ طَلَبِهَا إِلَى غَيْرِ أَهْلِهَا.
And he-asws said: ‘Missing the need is easier than seeking it from other than its rightful people’’.[229]
باب 108 ما يجوز من تعظيم الخلق و ما لا يجوز
CHAPTER 108 – WHAT IS ALLOWED FROM REVERING THE PEOPLE AND WHAT IS NOT ALLOWED
الآيات
The Verses
البقرة وَ إِذْ قُلْنا لِلْمَلائِكَةِ اسْجُدُوا لِآدَمَ
(Surah) Al Baqarah – And when We said to the Angels: Perform Sajdah to Adam! [2:34].
آل عمران ما كانَ لِبَشَرٍ أَنْ يُؤْتِيَهُ اللَّهُ الْكِتابَ وَ الْحُكْمَ وَ النُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِباداً لِي مِنْ دُونِ اللَّهِ
(Surah) Aal-e-Imran-as – It is not for a person that Allah should Give him the Book and the Wisdom and the Prophet-hood, then he should be saying to the people: ‘Be my servants from besides Allah’, [3:79]
يوسف وَ رَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَ خَرُّوا لَهُ سُجَّداً
(Surah) Yusuf-as – And he raised his parents upon the throne and they fell down to him in Sajdah to him, [12:100]
النمل وَجَدْتُها وَ قَوْمَها يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَ زَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لا يَهْتَدُونَ-
(Surah) Al Naml – I found her and her people doing Sajdah to the sun instead of Allah, and the Satan has adorned their deeds for them. Thus, he blocked them from the Way, so they are not going aright [27:24]
أَلَّا يَسْجُدُوا لِلَّهِ الَّذِي يُخْرِجُ الْخَبْءَ فِي السَّماواتِ وَ الْأَرْضِ
They are not doing Sajdah to Allah Who Extracts the cache in the skies and the earth, and He Knows what you are concealing and what you are proclaiming [27:25].
1- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: قَالَ عَلِيٌّ ع فِيقَوْلِهِ تَعَالَى وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً مَا سَجَدْتَ بِهِ مِنْ جَوَارِحِكَ لِلَّهِ تَعَالَى فَلَا تَدْعُو مَعَ اللَّهِ أَحَداً.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws regarding Words of the Exalted: And surely, the places of Sajdah are for Allah, therefore do not call upon anyone (else) with Allah [72:18] – From your body part what you have performed Sajdah with to Allah-azwj the Exalted, so do not call anyone with Allah-azwj’’.[230]
2- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ قَدْ لَقِيَهُ عِنْدَ مَسِيرِهِ إِلَى الشَّامِ دَهَاقِينُ الْأَنْبَارِ فَتَرَجَّلُوا لَهُ وَ اشْتَدُّوا بَيْنَ يَدَيْهِ مَا هَذَا الَّذِي صَنَعْتُمُوهُ
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said, and Dahaqeen of Al-Anbar had met him-asws during his-asws journey to Syria. They walked for him and sprinted in front of him-asws: ‘What is this which you are doing?’
فَقَالُوا خُلُقٌ مِنَّا نُعَظِّمُ بِهِ أُمَرَاءَنَا-
They said, ‘A mannerism from us we revere our commanders with!’
فَقَالَ ع وَ اللَّهِ مَا يَنْتَفِعُ بِهَذَا أُمَرَاؤُكُمْ وَ إِنَّكُمْ لَتَشُقُّونَ بِهِ عَلَى أَنْفُسِكُمْ وَ تَشْقَوْنَ بِهِ فِي آخِرَتِكُمْ وَ مَا أَخْسَرَ الْمَشَقَّةَ وَرَاءَهَا الْعِقَابُ وَ أَرْبَحَ الدَّعَةَ مَعَهَا الْأَمَانُ مِنَ النَّارِ.
He-asws said: ‘By Allah-azwj! Your commanders do not benefit with this and you and undergoing hardships with it upon yourself and will be enduring hardships in your Hereafter due to it, and what a loss is the hardship the Punishment is behind it, and how profitable is the ease in giving the security form the Fire with it’’.[231]
3- تَأْوِيلُ الْآيَاتِ الظَّاهِرَةِ، بِإِسْنَادِهِ عَنِ الصَّدُوقِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الشَّعْرَانِيِّ عَنْ عَبْدِ الْبَاقِي عَنْ عُمَرَ بْنِ سِنَانٍ عَنْ حَاجِبِ بْنِ سُلَيْمَانَ عَنْ وَكِيعِ بْنِ الْجَرَّاحِ عَنِ الْأَعْمَشِ عَنِ ابْنِ ظَبْيَانَ عَنْ أَبِي ذَرٍّ رَحِمَهُ اللَّهُ قَالَ: رَأَيْتُ سَلْمَانَ وَ بِلَالًا يُقْبِلَانِ إِلَى النَّبِيِّ ص- إِذِ انْكَبَّ سَلْمَانُ عَلَى قَدَمِ رَسُولِ اللَّهِ ص يُقَبِّلُهَا
(The book) ‘Taweel Al Ayaat Al Zaahira’ – By his chain, from Al Sadouq, from Abdullah Bin Muhammad Bin Abdul Wahhad, from Ahmad Bin Muhammad Al Sha’rany, from Abdul Baqi, from Umar Bin Sinan, from Hajib Bin Suleyman, from Wakie Bin Al Jarrah, from Ibn Zabyanm
‘From Abu Zarr-ra, may Allah-azwj have Mercy on him-ra, said, ‘I-ra saw Salman-ra and Bilal-ra coming to the Prophet-saww, when Salman-ra devoted to a food of Rasool-Allah-saww kissing it.
فَزَجَرَهُ النَّبِيُّ ص عَنْ ذَلِكَ ثُمَّ قَالَ لَهُ يَا سَلْمَانُ لَا تَصْنَعْ بِي مَا تَصْنَعُ الْأَعَاجِمُ بِمُلُوكِهَا أَنَا عَبْدٌ مِنْ عَبِيدِ اللَّهِ آكُلُ مِمَّا يَأْكُلُ الْعَبْدُ وَ أَقْعُدُ كَمَا يَقْعُدُ الْعَبْدُ.
The Prophet-saww rebuked him-ra from that, then said to him-ra, ‘O Salman-ra! Do not do with me-saww what the Persians do with their kings. I-saww am a slave from the slaves of Allah-azwj. I‑saww eat from what the slave eats, and I-saww sit like what the slave sits’’.[232]
4- ك، إكمال الدين حَدَّثَنَا أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ مِهْرَانَ الْآبِيُّ الْعَرُوضِيُّ رَحِمَهُ اللَّهُ بِمَرْوَ عَنْ زَيْدِ بْنِ عَبْدِ اللَّهِ الْبَغْدَادِيِّ عَنْ عَلِيِّ بْنِ سِنَانٍ الْمَوْصِلِيِّ عَنْ أَبِيهِ قَالَ: لَمَّا قُبِضَ سَيِّدُنَا أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ ع- وَفَدَ مِنْ قُمَّ وَ الْجِبَالِ وُفُودٌ بِالْأَمْوَالِ كَانَتْ تُحْمَلُ عَلَى الرَّسْمِ فَلَمَّا أَنْ وَصَلُوا إِلَى سُرَّمَنْرَأَى قِيلَ لَهُمْ إِنَّهُ قَدْ فُقِدَ
(The book) ‘Ikmal Al Deen’ – It is narrated to us by Abu Al Abbas Ahmad Bin Al-Husayn Bin Abdullah Bin Muhammad Bin Mihran Al Aby Al Arouz, may Allah-azwj have Mercy on him, at Merv, from Zayd Bin Abdullah Al Baghdady, from Ali Bin Sinan Al Mowsily, from his father who said, ‘
‘When our Master-asws Abu Muhammad Al-Askari-asws passed away, there came a delegation from Qum and the mountains, delegated with the wealth which they were carrying upon the norm. When they arrived to Surmanrayy, it was said to them, ‘He-asws has passed away’.
فَطَلَبَ جَعْفَرٌ مِنْهُمُ الْمَالَ وَ لَمْ يُعْطُوهُ فَلَمَّا خَرَجُوا مِنَ الْبَلَدِ خَرَجَ عَلَيْهِمْ غُلَامٌ وَ نَادَاهُمْ بِأَسْمَائِهِمْ وَ قَالَ أَجِيبُوا مَوْلَاكُمْ
Ja’far (the liar – false claimant of Imamate) demanded the wealth from them, but they did not give it to him. When they went out from the city, a slave came out to them and called out to them with their names, and said, ‘Answer your (true) Master-asws!’
قَالُوا فَسِرْنَا مَعَهُ حَتَّى دَخَلْنَا دَارَ مَوْلَانَا الْحَسَنِ بْنِ عَلِيٍّ ع- فَإِذَا وَلَدُهُ الْقَائِمُ عَجَّلَ اللَّهُ فَرَجَهُ قَاعِدٌ عَلَى سَرِيرٍ كَأَنَّهُ فِلْقَةُ الْقَمَرِ عَلَيْهِ ثِيَابٌ خُضْرٌ
They said, ‘We travelled with him until we entered the house of our Master Al-Hassan-asws Bin Ali-asws, and behold, his-asws son-ajfj Al Qaim-ajfj, may Allah-azwj Hasten his-ajfj relief, was seated upon a bed. It is as if he-ajfj was a piece of the moon. Upon him-ajfj were green clothes.
فَسَلَّمْنَا عَلَيْهِ فَرَدَّ عَلَيْنَا السَّلَامَ فَقَالَ جُمْلَةُ الْمَالِ كَذَا وَ كَذَا دِينَاراً حَمَلَ فُلَانٌ كَذَا وَ فُلَانٌ كَذَا وَ لَمْ يَزَلْ يَصِفُ حَتَّى وَصَفَ الْجَمِيعَ ثُمَّ وَصَفَ ثِيَابَنَا وَ رِحَالَنَا وَ مَا كَانَ مَعَنَا مِنَ الدَّوَابِّ
We greeted unto him-ajfj, so he-ajfj responded the greetings to us. He-ajfj said: ‘The total wealth is such and such Dinars. So and so is carrying such and such, and so and so is carrying such and such’ – and he-ajfj did not cease describing until he-ajfj described it all. Then he-ajfj described our clothes and our luggage, and whatever was with us from the animals.
فَخَرَرْنَا سُجَّداً لِلَّهِ عَزَّ وَ جَلَّ شُكْراً لِمَا عَرَّفَنَا وَ قَبَّلْنَا الْأَرْضَ بَيْنَ يَدَيْهِ وَ سَأَلْنَاهُ عَمَّا أَرَدْنَا فَأَجَابَ فَحَمَلْنَا إِلَيْهِ الْأَمْوَالَ
We came out performing Sajdah to Allah-azwj Mighty and Majestic thanking for what we had recognised, and we kissed the ground in front of him-ajfj, and we asked him-ajfj whatever we wanted. He-ajfj answered, so we carried the wealth to him-ajfj’.
وَ الْخَبَرُ طَوِيلٌ أَوْرَدْنَاهُ فِي كِتَابِ الْغِيبَةِ.
And the Hadeeth is lengthy. We have referred to it in the book of the occultation’’.[233]
بيان ظاهره جواز تقبيل الأرض عند الإمام ع و إن أمكن حمله على أن التقبيل كان من تتمة سجدة الشكر و قوله بين يديه متعلقا بسجد و قبلنا معا لكنه بعيد و على أي حال لا يمكن مقايسة غيرهم ع بهم في ذلك.
Explanation – It’s apparent is allowance of kissing the ground nearby the Imam-asws, and it is possible to carry it upon that the kissing was from completion of the Sajdah of thanks; and his (narrator’s) words, ‘In front of him-ajfj)’ is related with Sajdah, ‘and we kissed both together’, but it is far-fetched, and based upon whichever state, it is not possible to compare others with them-asws regarding that’.
كتاب الآداب و السنن و الأوامر و النواهي و الكبائر و المعاصي و الزي و التجمل
THE BOOK OF ETIQUETTES, AND THE SUNNAHS, AND THE COMMANDS AND THE PROHIBITIONS, AND THE MAJOR SINS AND THE DISOBEDIENCE, AND THE OUTFITS AND THE BEAUTFICATION
أبواب آداب التطيب و التنظيف و الاكتحال و التدهن
CHAPTERS ON ETIQUETTES OF THE PERFUMING, AND THE CLEANING, AND APPLYING THE KOHL (EYELINERS), AND THE OILING
باب 1 جوامع آداب النبي ص و سنته
CHAPTER 1 – SUMMARY OF ETIQUETTES OF THE PROPHET-saww AND HIS-saww SUNNAH
1- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ مَعاً عَنِ الْحُسَيْنِ بْنِ مُصْعَبٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَمْسٌ لَا أَدَعُهُنَّ حَتَّى الْمَمَاتِ الْأَكْلُ عَلَى الْحَضِيضِ مَعَ الْعَبِيدِ وَ رُكُوبِيَ الْحِمَارَ مُؤْكَفاً وَ حَلْبُ الْعَنْزِ بِيَدَيَّ وَ لُبْسُ الصُّوفِ وَ التَّسْلِيمُ عَلَى الصِّبْيَانِ لِتَكُونَ سُنَّةً مِنْ بَعْدِي.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Sa’adabady, from Al Barqy, from his father, from Ibn Abu Umeyr and Safwan, both together from Al-Husayn Bin Mus’ab,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Five (traits), I-saww will not leave these until the death – eating upon the low ground with the slaves, and my-saww riding the donkey, and milking the goat with my-saww hands, and wearing the wool, and the greeting unto the children for it to become a Sunnah (to be emulated) from after me‑saww’’.[234]
2- مكا، مكارم الأخلاق عَنِ الصَّادِقِ ع إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ يَمُوتَ وَ قَدْ بَقِيَتْ خَلَّةٌ مِنْ خِلَالِ رَسُولِ اللَّهِ ص لَمْ يَأْتِ بِهَا.
(The book) ‘Makarim Al Akhlaq’ –
‘From Al-Sadiq-asws: ‘I-asws dislike it for the man to be dying and there remains a trait from the traits of Rasool-Allah-saww he has not acted with it’’.[235]
باب 2 السنن الحنيفية
CHAPTER 2 – THE UPRIGHT SUNNAH
1- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنِ الْكَاظِمِ ع قَالَ: خَمْسٌ مِنَ السُّنَنِ فِي الرَّأْسِ وَ خَمْسٌ فِي الْجَسَدِ فَأَمَّا الَّتِي فِي الرَّأْسِ فَالْمِسْوَاكُ وَ أَخْذُ الشَّارِبِ وَ فَرْقُ الشَّعْرِ وَ الْمَضْمَضَةُ وَ الِاسْتِنْشَاقُ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from Ibn Fazzal, from Al-Hassan Bin Al Jahm,
‘From Al Kazim-asws having said: ‘Five are from the Sunnah’s in the head, and five in the body. As for which are in the head – brushing the teeth, and taking (trimming) the moustache, and parting the hair, and rinsing, and the sniffing.
وَ أَمَّا الَّتِي فِي الْجَسَدِ فَالْخِتَانُ وَ حَلْقُ الْعَانَةِ وَ نَتْفُ الْإِبْطَيْنِ وَ تَقْلِيمُ الْأَظْفَارِ وَ الِاسْتِنْجَاءُ.
And as for which are in the body – the circumcision, and shaving the pubic hair, and plucking the armpits, and clipping the nails, and the cleansing (from the toilet)’’.[236]
ضا، فقه الرضا عليه السلام أَمَّا السُّنَنُ الْحَنِيفِيَّةُ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ ص وَ اتَّبَعَ مِلَّةَ إِبْراهِيمَ حَنِيفاً فَهِيَ عَشَرَةُ سُنَنٍ خَمْسَةٌ فِي الرَّأْسِ وَ خَمْسَةٌ فِي الْجَسَدِ وَ ذَكَرَ مِثْلَهُ.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws: ‘As for the upright Sunnahs which Allah-azwj Mighty and Majestic Said to His-azwj Prophet-saww: and follow the Religion of Ibrahim, the upright [4:126]. These are ten Sunnah’s, five in the head and five in the body’ – and he-asws mentioned similar to it’’.[237]
2- ل، الخصال ابْنُ بُنْدَارَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ نُوحٍ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ حَمَّادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْحُلْوَانِيِّ عَنْ بَشِيرِ بْنِ عُمَرَ عَنْ مَالِكِ بْنِ أَنَسٍ عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص خَمْسٌ مِنَ الْفِطْرَةِ تَقْلِيمُ الْأَظْفَارِ وَ قَصُّ الشَّارِبِ وَ نَتْفُ الْإِبْطِ وَ حَلْقُ الْعَانَةِ وَ الِاخْتِتَانُ.
(The book) ‘Al Khisaal’ – Ibn Bundar, from Ja’far Bin Muhammad Bin Nuh, from Abdullah Bin Ahmad Bin hammad, from Al-Hassan Bin Ali Al Julwany, from Bashir Bin Umar, from Malik Bin Anas, from Saeed Bin Abu Saeed Al Muqbary, from Abu Hureyra (well-known fabricator) said,
‘Rasool-Allah-saww said: ‘Five are from the nature – clipping the nails, and cutting the moustache, and plucking the armpits, and shaving the pubic hair, and the circumcision’’.[238]
3- فس، تفسير القمي أَنْزَلَ اللَّهُ عَلَى إِبْرَاهِيمَ الْحَنِيفِيَّةَ وَ هِيَ الطَّهَارَةُ وَ هِيَ عَشَرَةُ أَشْيَاءَ خَمْسَةٌ فِي الرَّأْسِ وَ خَمْسَةٌ فِي الْبَدَنِ
Tafseer Al Qummi –
‘Allah-azwj Revealed the uprightness upon Ibrahim-as, and it is the cleanliness, and these are ten things, five in the head and five in the body.
وَ أَمَّا الَّتِي فِي الرَّأْسِ فَأَخْذُ الشَّارِبِ وَ إِعْفَاءُ اللِّحَى وَ طَمُّ الشَّعْرِ وَ السِّوَاكُ وَ الْخِلَالُ
‘And as for which is in the head – taking (trimming) the moustache, and growing the beard, and covering the hair, and brushing the teeth, and picking the teeth.
وَ أَمَّا الَّتِي فِي الْبَدَنِ فَحَلْقُ الشَّعْرِ مِنَ الْبَدَنِ وَ الْخِتَانُ وَ قَلْمُ الْأَظْفَارِ وَ الْغُسْلُ مِنَ الْجَنَابَةِ وَ الطَّهُورُ بِالْمَاءِ
And as for which are in the body – shaving the hair from the body, and the circumcision, and clipping the nails, and washing from the sexual impurity, and the cleansing with the water.
فَهَذِهِ خَمْسَةٌ فِي الْبَدَنِ وَ هِيَ الْحَنِيفِيَّةُ الطَّاهِرَةُ الَّتِي جَاءَ بِهَا إِبْرَاهِيمُ فَلَمْ تُنْسَخْ وَ لَا تُنْسَخُ إِلَى يَوْمِ الْقِيَامَةِ وَ هُوَ قَوْلُهُ وَ اتَّبَعَ مِلَّةَ إِبْراهِيمَ حَنِيفاً.
These are five in the body, and it is the uprightness, the cleansing which Ibrahim-as had come with. It has not been abrogate, and will not be abrogated up to the Day of Qiyamah, and it His-azwj Words: ‘and follow the Religion of Ibrahim, the upright [4:126]’’.[239] (Not a Hadeeth)
4- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا أَبْقَتِ الْحَنِيفِيَّةُ شَيْئاً حَتَّى إِنَّ مِنْهَا قَصَّ الشَّارِبِ وَ قَلْمَ الْأَظْفَارِ وَ الْخِتَانَ.
Tafseer Al Ayyashi – from Zurarah,
‘From Abu Ja’far-asws having said: ‘The uprightness has not left anything out, to the extent that from it is trimming the moustache, and clipping the nails, and the circumcision’’.[240]
5- شي، تفسير العياشي عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ خَلِيلَهُ بِالْحَنِيفِيَّةِ وَ أَمَرَهُ بِأَخْذِ الشَّارِبِ وَ قَصِّ الْأَظْفَارِ وَ نَتْفِ الْإِبْطِ وَ حَلْقِ الْعَانَةِ وَ الْخِتَانِ.
Tafseer Al Ayyashi – from Talha Bin Zayd,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Sent His-azwj friend with the uprightness, and Commanded him-as with trimming the moustache, and clipping the nails, and plucking the armpits, and shaving the pubic hair, and the circumcision’’.[241]
6- مكا، مكارم الأخلاق عَنِ الصَّادِقِ ع قَالَ: كَانَ بَيْنَ نُوحٍ وَ إِبْرَاهِيمَ ع أَلْفُ سَنَةٍ وَ كَانَتْ شَرِيعَةُ إِبْرَاهِيمَ بِالتَّوْحِيدِ وَ الْإِخْلَاصِ وَ خَلْعِ الْأَنْدَادِ وَ هِيَ الْفِطْرَةُ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا وَ هِيَ الْحَنِيفِيَّةُ وَ أَخَذَ عَلَيْهِ مِيثَاقَهُ وَ أَنْ لَا يَعْبُدَ إِلَّا اللَّهَ وَ لَا يُشْرِكَ بِهِ شَيْئاً
(The book) ‘Makarim Al Akhlaq’ –
‘From Al-Sadiq-asws having said: ‘There were a thousand years between Noah-as and Ibrahim‑as, and the Law of Ibrahim-as existed with the Tawheed, and the sincerity, and shunning the idol worship, and it is the nature which the people have been Natured upon, and it is the uprightness, and the Covenant was Taken upon it, and that he-as would not worship except Allah-azwj and not associate anything with Him-azwj’.
قَالَ وَ أَمَرَهُ بِالصَّلَاةِ وَ الْأَمْرِ وَ النَّهْيِ وَ لَمْ يَحْكُمْ لَهُ أَحْكَامَ فَرْضِ الْمَوَارِيثِ وَ زَادَهُ فِي الْحَنِيفِيَّةِ الْخِتَانَ وَ قَصَّ الشَّارِبِ وَ نَتْفَ الْإِبْطِ وَ تَقْلِيمَ الْأَظْفَارِ وَ حَلْقَ الْعَانَةِ وَ أَمَرَهُ بِبِنَاءِ الْبَيْتِ وَ الْحَجِّ وَ الْمَنَاسِكِ فَهَذِهِ كُلُّهَا شَرِيعَتُهُ ع.
He-asws said: ‘And He-azwj Commanded him-as with the Salat, and the Commands and the Prohibitions, and He-azwj did not Judge the rulings for him-as, the obligatory inheritances, and He-azwj Increased him-as in the uprightness – the circumcision, and trimming the moustache, and plucking the armpits, and clipping the nails, and shaving the pubic hair, and Commanded him-as with building the House (Kabah) (on the foundation laid by Adam-as), and performing the Hajj, and the rituals. So all of these are his-as Law’’.[242]
وَ عَنْهُ ع قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ لِإِبْرَاهِيمَ تَطَهَّرْ فَأَخَذَ شَارِبَهُ ثُمَّ قَالَ تَطَهَّرْ فَنَتَفَ مِنْ إِبْطِهِ ثُمَّ قَالَ تَطَهَّرْ فَقَلَّمَ أَظْفَارَهُ ثُمَّ قَالَ تَطَهَّرْ فَحَلَقَ عَانَتَهُ ثُمَّ قَالَ تَطَهَّرْ فَاخْتَتَنَ.
And from him-asws having said: ‘Allah-azwj Mighty and Majestic Said to Ibrahim-as: “Cleanse!” So he-as trimmed his-as moustache. Then He-azwj Said: “Cleanse!” So he-as plucked from his-as armpits. Then He-azwj Said: “Cleanse!” So he-as clipped his-as nails. Then He-azwj Said: “Cleanse!” So he-as shaved his-as pubic hair. Then He-azwj Said: “Cleanse!” So he-as circumcised’’.[243]
7- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع قِيلَ لِإِبْرَاهِيمَ ع تَطَهَّرْ فَأَخَذَ شَارِبَهُ ثُمَّ قِيلَ لَهُ تَطَهَّرْ فَنَتَفَ تَحْتَ جَنَاحِهِ ثُمَّ قِيلَ لَهُ تَطَهَّرْ فَحَلَقَ عَانَتَهُ ثُمَّ قِيلَ لَهُ تَطَهَّرْ فَاخْتَتَنَ.
(The book) ‘Nawadir’ – Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘He-azwj Said to Ibrahim-as: “Cleanse!” So he-as trimmed his-as moustache. Then He-azwj Said to him: “Cleanse!” So he-as plucked between his-as wings (armpits). Then He-azwj Said to him-as: “Cleanse!” So he-as shaved his-as pubic hair. Then He-azwj Said to him-as: “Cleanse!” So he-as circumcised’’.[244]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَوَّلُ مَنِ اخْتَتَنَ إِبْرَاهِيمُ ع- اخْتَتَنَ بِالْقَدُومِ عَلَى رَأْسِ ثَمَانِينَ سَنَةً.
And by this chain, he-asws said: ‘Rasool-Allah-saww said: ‘The first one to circumcise was Ibrahim‑as. He-asws circumcised at the beginning of eighty years (age)’’.[245]
أبواب آداب الحمام و النورة و السواك و ما يتعلق بها
CHAPTERS ON ETIQUETTES OF THE BATHHOUSE, AND THE WAXING (AL-NOURA), AND BRUSHING THE TEETH AND WHAT IS RELATED WITH IT
باب 3 آداب الحمام و فضله و أحكامه و الأدعية المتعلقة به و التدلك و غسل الرأس بالطين
CHAPTER 3 – ETIQUETTES OF THE BATHHOUSE, AND ITS MERITS, AND ITS RULINGS, AND THE SUPPLICATIONS RELATED WITH IT, AND THE MASSAGING, AND WASHING THE HEAD WITH THE CLAY
1- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ الْقُرَشِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ آبَائِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَرِهَ لَكُمْ أَيَّتُهَا الْأُمَّةُ أَرْبَعاً وَ عِشْرِينَ خَصْلَةً وَ نَهَاكُمْ عَنْهَا إِلَى أَنْ قَالَ كَرِهَ الْغُسْلَ تَحْتَ السَّمَاءِ بِغَيْرِ مِئْزَرٍ وَ كَرِهَ دُخُولَ الْأَنْهَارِ إِلَّا بِمِئْزَرٍ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Sa’ad, from Ibn hashim, from Al-Husayn Bin Al-Hassan Al Qureyshi, from Suleyman Bin Ja’far Al Basry, from Abdullah Bin Al-Husayn Bin Zayd, from his father,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘O you community! Allah-azwj Blessed and Exalted has Disliked twenty-four traits for you all and has Prohibited you from it’ – until he-saww said: ‘He-azwj Dislike the bathing beneath the sky without a covering, and Dislikes entering the rivers except with a covering (cloth)’.
وَ قَالَ فِي الْأَنْهَارِ عُمَّارٌ وَ سُكَّانٌ مِنَ الْمَلَائِكَةِ وَ كَرِهَ دُخُولَ الْحَمَّامَاتِ إِلَّا بِمِئْزَرٍ.
And he-asws said: ‘In the rivers there are living beings and dwellers from the Angels’. And he‑asws disliked entering the bathhouses except with a covering cloth’’.[246]
2- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى أَنْ يُدْخِلَ الرَّجُلُ حَلِيلَتَهُ إِلَى الْحَمَّامِ وَ قَالَ لَا يَدْخُلَنَّ أَحَدُكُمُ الْحَمَّامَ إِلَّا بِمِئْزَرٍ وَ نَهَى عَنِ السِّوَاكِ فِي الْحَمَّامِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww, he-saww prohibited the man entering (taking) his concubine to the bathhouse and said: ‘Not one of you should enter the bathhouse except with a covering cloth’. And he-saww prohibited from brushing the teeth in the bathhouse’’.[247]
3- لي، الأمالي للصدوق الْحَسَنُ بْنُ عَلِيٍّ الصُّوفِيُّ عَنْ حَمْزَةَ بْنِ الْقَاسِمِ عَنِ الْفَزَارِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْوَزَّانِ عَنْ يَحْيَى بْنِ سَعِيدٍ الْأَهْوَازِيِّ عَنِ الْبَزَنْطِيِّ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ الصَّادِقِ ع قَالَ: إِذَا دَخَلْتَ الْحَمَّامَ فَقُلْ فِي الْوَقْتِ الَّذِي تَنْزِعُ ثِيَابَكَ- اللَّهُمَّ انْزِعْ عَنِّي رِبْقَةَ النِّفَاقِ وَ ثَبِّتْنِي عَلَى الْإِيمَانِ
(The book) ‘Al Amaali’ of Al Sadouq – Al-Hassan Bin Ali Al Sowfy, from Hamza Bin Al Qasim, from Al Fazary, from Muhammad Bin Al-Hassan Al Wazzan, from Yahya Bin Saeed Al Ahwazy, from Al Bazanty, from Muhammad Bin Humran,
‘From Al-Sadiq-asws having said: ‘When you enter the bathhouse, say during the time which remove your clothes, ‘O Allah-azwj! Remove from me the yoke of hypocrisy, and Affirm me upon the Eman.
فَإِذَا دَخَلْتَ الْبَيْتَ الْأَوَّلَ فَقُلِ- اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي وَ أَسْتَعِيذُ بِكَ مِنْ أَذَاهُ
When you enter the first room, then say, ‘O Allah-azwj! I seek Refuge with You-azwj from the evil of myself, and I seek Refuge with You-azwj from its harm’.
وَ إِذَا دَخَلْتَ الْبَيْتَ الثَّانِيَ فَقُلِ- اللَّهُمَّ أَذْهِبْ عَنِّي الرِّجْسَ النِّجْسَ وَ طَهِّرْ جَسَدِي وَ قَلْبِي وَ خُذْ مِنَ الْمَاءِ الْحَارِّ وَ ضَعْهُ عَلَى هَامَتِكَ وَ صُبَّ مِنْهُ عَلَى رِجْلَيْكَ وَ إِنْ أَمْكَنَ أَنْ تَبْلَعَ مِنْهُ جُرْعَةً فَافْعَلْ فَإِنَّهُ يُنَقِّي الْمَثَانَةَ وَ الْبَثْ فِي الْبَيْتِ الثَّانِي سَاعَةً
And when you enter the second room, then say, ‘O Allah-azwj! Remove the uncleanness from them, the filth, and Clean my body and my heart’, and take from the hot water and place it upon your head and pour from it upon your legs, and if you are able from it to reach the gulp (drinking water reservoir), then do so, for it is cleaner for the bladder; and the waiting is in the second for a while.
فَإِذَا دَخَلْتَ الْبَيْتَ الثَّالِثَ فَقُلْ نَعُوذُ بِاللَّهِ مِنَ النَّارِ وَ نَسْأَلُهُ الْجَنَّةَ تُرَدِّدُهَا إِلَى وَقْتِ خُرُوجِكَ مِنَ الْبَيْتِ الْحَارِّ-
When you enter the third room, then say, ‘We seek Refuge with Allah-azwj from the Fire, and we ask Him-azwj for the Paradise’, repeating it to the time of your exit from the hot house.
وَ إِيَّاكَ وَ شُرْبَ الْمَاءِ الْبَارِدِ وَ الْفُقَّاعِ فِي الْحَمَّامِ فَإِنَّهُ يُفْسِدُ الْمَعِدَةَ وَ لَا تَصُبَّنَّ عَلَيْكَ الْمَاءَ الْبَارِدَ فَإِنَّهُ يُضْعِفُ الْبَدَنَ وَ صُبَ الْمَاءَ الْبَارِدَ عَلَى قَدَمَيْكَ
And beware of drinking the cold water and ‘Al-Fuqa’a’ (fermented drink) in the bathhouse, for it spoils the stomach, and do not pour upon you the cold water for it weakens the body, and pour the cold water upon your feet.
إِذَا خَرَجْتَ فَإِنَّهُ يَسُلُّ الدَّاءَ مِنْ جَسَدِكَ فَإِذَا لَبِسْتَ ثِيَابَكَ فَقُلِ اللَّهُمَّ أَلْبِسْنِي التَّقْوَى وَ جَنِّبْنِي الرَّدَى فَإِذَا فَعَلْتَ ذَلِكَ أَمِنْتَ مِنْ كُلِّ دَاءٍ.
When you go out, it will flow out the disease from your body. When you wear your clothes, then say, ‘O Allah-azwj! Clothe me the piety Keep me aside from the lowly!’ When you do that, you will be safe from every illness’’.[248]
Structure of the bathhouse
كانوا وضعوا بيوت الحمام طبقا للعناصر و الاخلاط الأربعة على أربعة فأولها بيت المسلخ، و ينزع فيه الثياب و هو بارد يابس،
They used to place rooms of the bathhouse according to the items, and mixtures of four upon four. The first of these is the changing room, and in it the clothes would be removed, and it is cold, dry.
و الثاني بيت فيه الماء البارد فهو بارد رطب،
And the second room would have cold water in it, so it would be cold, wet.
و الثالث بيت فيه الماء الحار فهو حار رطب،
And the third would be a room having hot water in it, so it would be hot, wet.
و الرابع بيت ليس فيه ماء و هو مستحم من تحتها، كانوا يلبثون فيه لاستدرار العرق و نضج الاخلاط الفاسدة و هو حار يابس.
And the fourth is a room not having any water in it, and it is bathed (steamed) from under it. In it they would wait for the flow of the sweat, and the spoilt pores to open up, and it would be hot, dry.
كان المعمول في تلك الحمامات خزانة للماء البارد، و خزانة للماء الحار لكن المستحمين لم يكونوا ليدخلوا خزانة الماء، و انما كانوا يغرفون الماء بالمشربة و يصبون على رءوسهم، فينفصل الغسالة من أبدانهم جارية الى بئر هناك معدة لذلك،
They used to build storage of cold water in those bathhouses, and storage of the hot water, but the bathers would not be entering the water storage facilities, and rather they were scooping out the water by the tank and they were pouring upon their heads. The washing would separate from their bodies flowing to a well over there, being a container for that.
فالشرب من تلك الخزانة لا بأس به، و أمّا خزانة الحمامات المصنوعة اليوم التي يدخلها المستحمون و يدلكون أبدانهم فيها، مع ما بها من الدرن و الاوساخ، فلا يشرب منها، فانه يورث و باء الأسنان كما في الخبر
The drinking from that storage, there is no problem with it, and as for the storage of the storage of the bathhouses build today which the bathers enter and rubbing their bodies in it, along with what dirt and filth is in it, do not drink from it, for it inherits plague of the teeth, like what is in the Hadeeth’.
4- ب، قرب الإسناد مُحَمَّدُ بْنُ عِيسَى وَ أَحْمَدُ بْنُ إِسْحَاقَ مَعاً عَنْ سَعْدَانَ بْنِ مُسْلِمٍ قَالَ: كُنْتُ فِي الْحَمَّامِ فِي الْبَيْتِ الْأَوْسَطِ فَدَخَلَ مُوسَى بْنُ جَعْفَرٍ ع وَ عَلَيْهِ النُّورَةُ
(The book) ‘Qurb Al Asnaad’ – Muhammad Bin Isa and Ahmad Bin Is’haq, both together from Sa’dan Bin Muslim who said,
‘I was in the bathhouse in the middle room, and Musa-asws Bin Ja’far-asws entered, and upon him was ‘Al-Noura’ (wax)’.
He (the narrator) said, ‘He-asws said: ‘Greetings be upon you!’
قَالَ فَقَالَ السَّلَامُ عَلَيْكُمْ فَرَدَدْتُ عَلَيْهِ وَ تَأَخَّرْتُ فَدَخَلَ الْبَيْتَ الَّذِي فِيهِ الْحَوْضُ فَاغْتَسَلْتُ وَ خَرَجْتُ.
I responded to him-asws and I hesitated. He-asws entered the room in which was the fountain. I bathed, and went out’’.[249]
5- ع، علل الشرائع عَنِ ابْنِ الْوَلِيدِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ ابْنِ بُكَيْرٍ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: لَاحَانِي زُرَارَةُ بْنُ أَعْيَنَ فِي نَتْفِ الْإِبْطِ وَ حَلْقِهِ فَقُلْتُ نَتْفُهُ أَفْضَلُ مِنْ حَلْقِهِ وَ طَلْيُهُ أَفْضَلُ مِنْهُمَا جَمِيعاً
(The book) ‘Ilal Al Sharaie’ – from Ibn Al Waleed, from Sa’ad, from Ahmad Bin Al-Hassan Bin Fazzal, from Al-Hassan Bin Ali, from Ibn Bukeyr, from Ibn Abu Yafour who said,
‘Zurarah Bin Ayn asked me regarding plucking the armpit and shaving it. I said, ‘Plucking it is better than shaving it, and coating (waxing) it is better than both of them together’.
فَأَتَيْنَا بَابَ أَبِي عَبْدِ اللَّهِ ع فَطَلَبْنَا الْإِذْنَ عَلَيْهِ فَقِيلَ لَنَا هُوَ فِي الْحَمَّامِ فَذَهَبْنَا إِلَى الْحَمَّامِ فَخَرَجَ ع عَلَيْنَا وَ قَدْ اطَّلَى إِبْطَهُ
We came to the door of Abu Abdullah-asws. We sought the permission to see him-asws. It was said to us, ‘He-asws is in the bathhouse!’ We went to the bathhouse. He-asws came out towards us and he has coated (waxed) his-asws armpits.
فَقُلْتُ لِزُرَارَةَ يَكْفِيكَ قَالَ لَا لَعَلَّهُ إِنَّمَا فَعَلَهُ لِعِلَّةٍ بِهِ
I said to Zurarah, ‘Does it suffice you?’ He said, ‘No, perhaps he-asws has rather done it due to a reason with him-asws’.
فَقَالَ فِيمَا أَتَيْتُمَا فَقُلْتُ لَاحَانِي زُرَارَةُ بْنُ أَعْيَنَ فِي نَتْفِ الْإِبْطِ وَ حَلْقِهِ فَقُلْتُ نَتْفُهُ أَفْضَلُ مِنْ حَلْقِهِ وَ طَلْيُهُ أَفْضَلُ مِنْهُمَا
He-asws said: ‘In what are you two (discussing)?’ I said, ‘Zurarah Bin Ayn had asked me regarding plucking the armpit and shaving it, so I had said, ‘Plucking it is better than shaving it, and coating (waxing) it is better than both of these’.
فَقَالَ أَمَا إِنَّكَ أَصَبْتَ السُّنَّةَ وَ أَخْطَأَهَا زُرَارَةُ أَمَا إِنَّ نَتْفَهُ أَفْضَلُ مِنْ حَلْقِهِ وَ طَلْيَهُ أَفْضَلُ مِنْهُمَا
He-asws said: ‘But you have hit the correct Sunnah and Zurarah is mistaken. Plucking it better than shaving it, and coating (waxing) it is better than both of these’.
ثُمَّ قَالَ لَنَا اطَّلِيَا فَقُلْنَا فَعَلْنَا مُنْذُ ثَلَاثٍ فَقَالَ أَعِيدَا فَإِنَّ الِاطِّلَاءَ طَهُورٌ فَفَعَلْنَا
Then he-asws said to us: ‘Come!’ We said, ‘We did it three days ago’. He-asws said: ‘Repeat, for the waxing is cleansing’. We did so.
فَقَالَ لِي تَعْلَمُ يَا ابْنَ أَبِي يَعْفُورٍ فَقُلْتُ جُعِلْتُ فِدَاكَ عَلِّمْنِي
He-asws said to me: ‘Do you know, O ibn Abu Yafour?’ I said, ‘May I be sacrificed for you-asws! Teach me!’
فَقَالَ إِيَّاكَ وَ الِاضْطِجَاعَ فِي الْحَمَّامِ فَإِنَّهُ يُذِيبُ شَحْمَ الْكُلْيَتَيْنِ وَ إِيَّاكَ وَ الِاسْتِلْقَاءَ عَلَى الْقَفَا فِي الْحَمَّامِ فَإِنَّهُ يُورِثُ الدَّاءَ الدُّبَيْلَةَ- وَ إِيَّاكَ وَ التَّمَشُّطَ فِي الْحَمَّامِ فَإِنَّهُ يُورِثُ وَبَاءَ الشَّعْرِ وَ إِيَّاكَ وَ السِّوَاكَ فِي الْحَمَّامِ فَإِنَّهُ يُورِثُ وَبَاءَ الْأَسْنَانِ وَ إِيَّاكَ أَنْ تَغْسِلَ رَأْسَكَ بِالطِّينِ فَإِنَّهُ يُسَمِّجُ الْوَجْهَ
He-asws said: ‘Beware of lying down in the bathhouse for it melts the fat of kidneys; and beware of lying upon the back in the bathhouse for it inherits the ‘Al Dubeyla’ (empyema) illness; and beware of combing the hair in the bathhouse for it inherits plague of the hair; and beware of brushing the teeth in the bathhouse for it inherits plague of the teeth; and beware of washing your head with the clay for it dulls the face.
وَ إِيَّاكَ أَنْ تَدْلُكَ رَأْسَكَ وَ وَجْهَكَ بِمِئْزَرٍ فَإِنَّهُ يَذْهَبُ بِمَاءِ الْوَجْهِ- وَ إِيَّاكَ أَنْ تَدْلُكَ تَحْتَ قَدَمِكَ بِالْخَزَفِ فَإِنَّهُ يُورِثُ الْبَرَصَ
And beware of massaging your head and your face with a towel for it removes water of the face; and beware of massaging beneath your feed with the pottery for in inherits the vitiligo;
وَ إِيَّاكَ أَنْ تَغْتَسِلَ مِنْ غُسَالَةِ الْحَمَّامِ فَفِيهَا تَجْتَمِعُ غُسَالَةُ الْيَهُودِيِّ وَ النَّصْرَانِيِّ وَ الْمَجُوسِيِّ وَ النَّاصِبِ لَنَا أَهْلَ الْبَيْتِ وَ هُوَ شَرُّهُمْ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَخْلُقْ خَلْقاً أَنْجَسَ مِنَ الْكَلْبِ وَ إِنَّ النَّاصِبَ لَنَا أَهْلَ الْبَيْتِ أَنْجَسُ مِنْهُ.
And beware of washing from used water of the bathhouse for in it is a collection of the washings of the Jews, and the Christians, and the Magian, and the (Nasibis) ones hostile to us-asws People-asws of the Household, and he is evilest of them, for Allah-azwj Blessed and Exalted has not Created any creature filthier than the dog, and the (Nasibi) the one hostile to us-asws People-asws of the Household is filthier than it’’.[250]
قَالَ الصَّدُوقُ رُوِّيتُ فِي خَبَرٍ آخَرَ أَنَّ هَذَا الطِّينَ هُوَ طِينُ مِصْرَ وَ أَنَّ هَذَا الْخَزَفَ هُوَ خَزَفُ الشَّامِ.
Al-Sadouq said, ‘It has been reported in another Hadeeth: ‘This clay, it is Egyptian clay, and this pottery, it is the Syrian pottery’’.[251]
6- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ قَالَ: نَظَرَ أَبُو عَبْدِ اللَّهِ ع إِلَى رَجُلٍ قَدْ خَرَجَ مِنَ الْحَمَّامِ مَخْضُوبَ الْيَدَيْنِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع أَ يَسُرُّكَ أَنْ يَكُونَ اللَّهُ عَزَّ وَ جَلَّ خَلَقَ يَدَيْكَ هَكَذَا-
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad, from al Barqy, from his father raising it, said,
‘Abu Abdullah-asws looked at a man who was coming out from the bathhouse dyed of both hands. Abu Abdullah-asws said to him: ‘Would it have made you happy if Allah-azwj Might and Majestic had Created your hands like this?’
قَالَ لَا وَ اللَّهِ وَ إِنَّمَا فَعَلْتُ ذَلِكَ لِأَنَّهُ بَلَغَنِي عَنْكُمْ أَنَّهُ مَنْ دَخَلَ الْحَمَّامَ فَلْيُرَ عَلَيْهِ أَثَرُهُ يَعْنِي الْحِنَّاءَ
He said, ‘No, by Allah-azwj, and rather I have done that because it has reached me from you (Imams-asws) that the one who enters the bathhouse, let him apply at the end of it, meaning the Henna’.
فَقَالَ لَيْسَ حَيْثُ ذَهَبْتَ مَعْنَى ذَلِكَ إِذَا خَرَجَ أَحَدُكُمْ مِنَ الْحَمَّامِ وَ قَدْ سَلِمَ فَلْيُصَلِّ رَكْعَتَيْنِ شُكْراً.
He-asws said: ‘It isn’t where you are going (with it)! The meaning of that is, whenever one of you comes out from the bathhouse, and he is safe, let him pray two Cycles of Salat in thanks (appreciation)’’.[252]
قَالَ سَعْدٌ وَ أَخْبَرَنِي أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ وَ رَوَاهُ نُوحُ بْنُ شُعَيْبٍ رَفَعَهُ قَالَ: فَلْيَحْمَدِ اللَّهَ عَزَّ وَ جَلَ.
Sa’ad said, ‘And it is informed to me by Ahmad Bin Abu Abdullah, and it is reported by Nuh Bin Shueyb raising it, said,
‘Let him praise Allah-azwj Mighty and Majestic’’.[253]
7- ل، الخصال الْأَرْبَعُمِائَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا قَالَ لَكَ أَخُوكَ وَ قَدْ خَرَجْتَ مِنَ الْحَمَّامِ طَابَ حَمَّامُكَ وَ حَمِيمُكَ فَقُلْ أَنْعَمَ اللَّهُ بَالَكَ
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘When your brother says to you are coming out from the bathhouse, ‘May your bath and your intimacy be good!’ Say, ‘May Allah-azwj Bless your mind!’’
وَ قَالَ ع إِذَا تَعَرَّى الرَّجُلُ نَظَرَ إِلَيْهِ الشَّيْطَانُ فَطَمِعَ فِيهِ فَاسْتَتِرُوا.
And he-asws said: ‘When the man is naked, the Satan-la looks at him and covets regarding him, therefore veil’’.[254]
8- ل، الخصال عَنِ الْخَلِيلِ عَنْ مُحَمَّدِ بْنِ مُعَاذٍ عَنْ عَلِيِّ بْنِ خَشْرَمٍ عَنْ عِيسَى بْنِ يُونُسَ عَنْ أَبِي مَعْمَرٍ عَنْ سَعِيدٍ الْغَنَوِيِّ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَدْخُلِ الْحَمَّامَ إِلَّا بِمِئْزَرٍ وَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَدَعْ حَلِيلَتَهُ تَخْرُجُ إِلَى الْحَمَّامِ.
(The book) ‘Al Khisaal’ – from Al Khaleel, from Muhammad Bin Muaz, from Ali Bin Khashrim, from Isa Bin Yunus, from Abu Ma’mar, from Saeed Al Ganawy, from Abu Hureyra (well known fabricator) who said,
‘Rasool-Allah-saww said: ‘One who were to believe in Allah-azwj and the Last Day, he should not enter the bathhouse except with a covering (towel), and the one who were to believe in Allah‑azwj and the Last Day, he should not let his concubine go out to the bathhouse’’.[255]
9- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: قُلْتُ لِلرِّضَا ع إِنَّ أَهْلَ مِصْرَ يَزْعُمُونَ أَنَّ بِلَادَهُمْ مُقَدَّسَةٌ
(The book) ‘Qurb Al Asnaad’ – Ibn Isa, from Al Bazanty who said,
‘I said to Al-Reza-asws, ‘The people of Egypt are claiming that their city is Holy!’
قَالَ وَ كَيْفَ ذَلِكَ
He-asws said: ‘And how is that so?’
قُلْتُ جُعِلْتُ فِدَاكَ يَزْعُمُونَ أَنَّهُ يُحْشَرُ مِنْ جَبَلِهِمْ سَبْعُونَ أَلْفاً يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ
I said, ‘May I be sacrificed for you-asws! They are claiming that seventy thousand (people) will be Resurrected from their mountain, entering the Paradise without any Reckoning’.
قَالَ لَا لَعَمْرِي مَا ذَاكَ كَذَلِكَ وَ مَا غَضِبَ اللَّهُ عَلَى بَنِي إِسْرَائِيلَ إِلَّا أَدْخَلَهُمْ مِصْرَ وَ لَا رَضِيَ عَنْهُمْ إِلَّا أَخْرَجَهُمْ مِنْهَا إِلَى غَيْرِهَا
He-asws said: ‘No, by my life! That is not like that, and Allah-azwj was not Wrathful upon the children of Israel except due to their entering Egypt, and was not Pleased with them except due to their going out from it to somewhere else.
وَ لَقَدْ قَالَ رَسُولُ اللَّهِ ص- لَا تَغْسِلُوا رُءُوسَكُمْ بِطِينِهَا وَ لَا تَأْكُلُوا فِي فَخَّارِهَا فَإِنَّهُ يُورِثُ الذِّلَّةَ وَ يَذْهَبُ بِالْغَيْرَةِ
And Rasool-Allah-saww had said: ‘Neither wash your heads with their clay nor be eating in their pottery, for it inherits the disgrace and does away with the self-esteem (Ghayra)’’.
قُلْنَا لَهُ قَدْ قَالَ ذَلِكَ رَسُولُ اللَّهِ ص
We said to him-asws, ‘Rasool-Allah-saww had said that?’
فَقَالَ نَعَمْ.
He-asws said: ‘Yes’’.[256]
وَ سَيَأْتِي فِي بَابِ الطِّيبِ عَنِ الرِّضَا ع اسْتَحِمُّوا يَوْمَ الْأَرْبِعَاءِ.
And I (Majlisi) shall be coming within the chapter on perfumes, from Al-Reza-asws: ‘Bath yourselves on the day of Wednesday’’.[257]
10- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ 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 Khisaal’ – from his father, from Muhammad Al Attar, from Al Ashari, from Musa Bin Umaar, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws having said: ‘Three fatten and three slimmen. As for which fatten – habitual of the bathhouse, and smelling the aromas of the perfume, and wearing the soft clothes. And as for which slimmen – habitually eating the eggs, and the fish, and the pollen (of the date palm)’’.[258]
11- فس، تفسير القمي عَنْ أَبِي عَنِ ابْنِ أَسْبَاطٍ عَنِ الرِّضَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَغْسِلُوا رُءُوسَكُمْ بِطِينِ مِصْرَ وَ لَا تَشْرَبُوا فِي فَخَّارِهَا فَإِنَّهُ يُورِثُ الذِّلَّةَ وَ يَذْهَبُ بِالْغَيْرَةِ.
Tafseer Al Qummi – from my father, from Ibn Asbat,
‘From Al-Reza-asws having said: ‘Rasool-Allah-saww said: ‘Do not wash your heads with the Egyptian clay, nor drink from it pottery for it inherits the disgrace and does away with the sel-esteem (Ghayra)’’.[259]
12- ل، الخصال عَنْ حَمْزَةَ الْعَلَوِيِّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: سَبْعَةٌ لَا يَقْرَءُونَ الْقُرْآنَ الرَّاكِعُ وَ السَّاجِدُ وَ فِي الْكَنِيفِ وَ فِي الْحَمَّامِ وَ الْجُنُبُ وَ النُّفَسَاءُ وَ الْحَائِضُ.
(The book) ‘Al Khisaal’ – from Hamza Al Alawy, from Ali, from his father, from Ibn Al Mugheira, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Seven should not recite the Quran – the performer of the Ruk’u, and the performer of the Sajdah, and in the toilet, and in the bathhouse, and the one with sexual impurity, and the (women) with post childbirth bleeding, and the ones menstruating’’.[260]
13- ل، الخصال عَنْ سَعِيدِ بْنِ عِلَاقَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: الْبَوْلُ فِي الْحَمَّامِ يُورِثُ الْفَقْرَ.
(The book) ‘Al Khisaal’ – from Saeed Bin Ilaqah,
‘From Amir Al-Momineen-asws having said: ‘The urinating in the bathhouse inherits the poverty’’.[261]
14- ثو، ثواب الأعمال عَنِ ابْنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِيهِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ الصَّادِقِ ع قَالَ: مَنْ دَخَلَ الْحَمَّامَ بِمِئْزَرٍ سَتَرَهُ اللَّهُ بِسِتْرِهِ.
(The book) ‘Sawaab Al Amaal’ – from Ibn Al Barqy, from his father, from his grandfather, from his father Muhammad Bin Khalid, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Al-Sadiq-asws having said: ‘One entering the bathhouse with a covering cloth, Allah-azwj will Veil him with His-azwj Veil’’.[262]
15- ثو، ثواب الأعمال عَنْ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الصَّادِقِ ع قَالَ: مَنْ دَخَلَ الْحَمَّامَ فَغَضَّ طَرْفَهُ عَنِ النَّظَرِ إِلَى عَوْرَةِ أَخِيهِ آمَنَهُ اللَّهُ مِنَ الْحَمِيمِ يَوْمَ الْقِيَامَةِ.
(The book) ‘Sawaab Al Amaal’ – from Majaylawiya, from Muhammad Bin Abu Al Qasim, from Al Barqy, from Muhammad Bin Ali Al Ansary, from Abdullah Bin Muhammad, from Abdullah Bin Sinan,
‘From Al-Sadiq-asws having said: ‘One who enters the bathhouse, so he closes his eyes from looking at the private parts of his brother, Allah-azwj will Secure him from the boiling water on the Day of Qiyamah’’.[263]
16- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ رَحِمَهُ اللَّهُ بِإِسْنَادِهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: مَا أُحِبُّ أَنْ أَغْسِلَ رَأْسِي مِنْ طِينِ مِصْرَ مَخَافَةَ أَنْ تُورِثَنِي تُرْبَتُهَا الذُّلَّ وَ تَذْهَبَ بِغَيْرَتِي.
(The book) ‘Qasas Al Anbiya-as’, may the greetings be upon them-as – by the chain to Al Sadouq, may Allah-azwj have Mercy on him, from Ibn Mahboub, from Dawood,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘I-asws do not like washing my head from the Egyptian clay, fearing that it’s dust might inherit me-asws the disgrace and do away with my-asws self-esteem (Ghayra)’’.[264]
17- مل، كامل الزيارات أَبُو سُمَيْنَةَ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ عَلِيٍّ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ جُعِلْتُ فِدَاكَ نُسَافِرُ فَلَا يَكُونُ مَعَنَا نُخَالَةٌ فَنَتَدَلَّكُ بِالدَّقِيقِ
(The book) ‘Kamil Al Ziyaraat’ – Abu Sumeyna, from Muhammad Bin Aslam, from Ali, from Aban Bin Taghlib,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! We tend to travel, so there does not happen to be any bran with us, so we massage with the flour’.
قَالَ لَا بَأْسَ بِذَلِكَ إِنَّمَا يَكُونُ الْفَسَادُ فِيمَا أَضَرَّ بِالْبَدَنِ وَ أَتْلَفَ الْمَالَ فَأَمَّا مَا أَصْلَحَ الْبَدَنَ فَإِنَّهُ لَيْسَ بِفَسَادٍ وَ إِنِّي رُبَّمَا أَمَرْتُ غُلَامِي يَلُتُّ لِيَ النَّقِيَّ بِالزَّيْتِ ثُمَّ أَتَدَلَّكُ بِهِ.
He-asws said: ‘There is no problem with that. But rather, the spoiling happens in what harms the body, and destroys the wealth. And for what corrects the body, it isn’t with the spoiling, and sometimes I-asws order my-asws slave to prepare for me the pure oil, then I-asws massage with it’’.[265]
18- ضا، فقه الرضا عليه السلام إِنِ اغْتَسَلْتَ مِنْ مَاءِ الْحَمَّامِ وَ لَمْ يَكُنْ مَعَكَ مَا تَغْرِفُ بِهِ وَ يَدَاكَ قَذِرَتَانِ فَاضْرِبْ يَدَكَ بِالْمَاءِ وَ قُلْ بِسْمِ اللَّهِ وَ هَذَا مِمَّا قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ ما جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws: ‘If you (want to) wash from water of the bathhouse and there does not happen to be with you what you can scoop with, and both your hands are dirty, then strike your hands with the water and say, ‘In the Name of Allah-azwj’, and this is from what Allah-azwj Blessed and Exalted Says: and did not Make any hardship upon you in the Religion [22:78].
وَ إِنِ اجْتَمَعَ مُسْلِمٌ مَعَ ذِمِّيٍّ فِي الْحَمَّامِ اغْتَسَلَ الْمُسْلِمُ مِنَ الْحَوْضِ قَبْلَ الذِّمِّيِّ وَ مَاءُ الْحَمَّامِ سَبِيلُهُ سَبِيلُ الْمَاءِ الْجَارِي إِذَا كَانَتْ لَهُ مَادَّةٌ
And if a Muslim were to gather with a Zimmy in the bathhouse, the Muslim should wash from the fountain before the Zimmy does, and water of the bathhouse, its way is way of the flowing water, when there were to be a substance for it.
وَ إِيَّاكَ وَ التَّمَشُّطَ فِي الْحَمَّامِ فَإِنَّهُ يُورِثُ الْوَبَاءَ فِي الشَّعْرِ وَ إِيَّاكَ وَ السِّوَاكَ فِي الْحَمَّامِ فَإِنَّهُ يُورِثُ الْوَبَاءَ فِي الْأَسْنَانِ وَ إِيَّاكَ أَنْ تَدْلُكَ رَأْسَكَ وَ وَجْهَكَ بِمِئْزَرِكَ الَّذِي فِي وَسَطِكَ فَإِنَّهُ يَذْهَبُ بِمَاءِ الْوَجْهِ
And beware of the combing in the bathhouse, for it inherits the plague in the hair; and beware of brushing the teeth in the bathhouse, for it inherits plague of the teeth; and beware of massaging your head and your face with your covering cloth which is in your waist, for it will do away with water of the face.
وَ إِيَّاكَ أَنْ تَغْسِلَ رَأْسَكَ بِالطِّينِ فَإِنَّهُ يُسَمِّجُ الْوَجْهَ وَ إِيَّاكَ أَنْ تَدْلُكَ تَحْتَ قَدَمَيْكَ بِالْخَزَفِ فَإِنَّهُ يُورِثُ الْبَرَصَ وَ إِيَّاكَ أَنْ تَضْطَجِعَ فِي الْحَمَّامِ فَإِنَّهُ يُذِيبُ شَحْمَ الْكُلْيَتَيْنِ وَ إِيَّاكَ وَ الِاسْتِلْقَاءَ فَإِنَّهُ يُورِثُ الدُّبَيْلَةَ
And beware of washing your head with the clay, for it dulls the face; and beware of massaging under your feet with the pottery, for it inherits the vitiligo; and beware of lying down in the bathhouse, for it melts fat of the kidneys; and beware of lying down (on your back), for it inherits the (illness) ‘Al Dubeyla’ (empyema).
وَ لَا بَأْسَ بِقِرَاءَةِ الْقُرْآنِ فِي الْحَمَّامِ مَا لَمْ تُرِدْ بِهِ الصَّوْتَ إِذَا كَانَ عَلَيْكَ مِئْزَرٌ وَ إِيَّاكَ أَنْ تَدْخُلَ الْحَمَّامَ بِغَيْرِ مِئْزَرٍ فَإِنَّهُ مِنَ الْإِيمَانِ
And there is no problem with reciting the Quran in the bathhouse for as long as you don’t intend the voice with it, when there were to be a covering cloth upon you; and beware of entering the bathhouse without a covering cloth, for it is from the Eman.
وَ غُضَّ بَصَرَكَ عَنْ عَوْرَةِ النَّاسِ وَ اسْتُرْ عَوْرَتَكَ مِنْ أَنْ يُنْظَرَ إِلَيْهِ فَإِنَّهُ أَرْوِي أَنَّ النَّاظِرَ وَ الْمَنْظُورَ إِلَيْهِ مَلْعُونٌ وَ بِاللَّهِ الْعِصْمَةُ.
And close your eyes from nakedness of the people and veil your private parts from being looked at, for it is reported that the looker and the looked at are Accursed, and by Allah-azwj is the infallibility (chastity)’’.[266]
19- سن، المحاسن رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ يَهْدِمْنَ الْبَدَنَ وَ رُبَّمَا قَتَلْنَ أَكْلُ الْقَدِيدِ الْغَابِّ وَ دُخُولُ الْحَمَّامِ عَلَى الْبِطْنَةِ وَ نِكَاحُ الْعَجَائِزِ.
(The book) ‘Al Mahasin’ –
‘It is reported from Abu Abdullah-asws having said: ‘Three (traits) demolish the body and sometimes kill – eating the jerk meat, and entering the bathhouse upon the full belly, and having sex with the old women’’.[267]
20- طب، طب الأئمة عليهم السلام عَنْ جَعْفَرِ بْنِ عُمَرَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ أَبِي الْحَسَنِ عَنْ حَفْصِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع خَيْرُ مَا تَدَاوَيْتُمْ بِهِ الْحِجَامَةُ وَ السُّعُوطُ وَ الْحَمَّامُ وَ الْحُقْنَةُ.
(The book) ‘Tibb Al-Aimma-asws’, may the greetings be upon them-asws – from Ja’far Bin Umar, from Al Qasim Bin Muhammad, from Ismail Bin Abu Al-Hassan, from Hafs Bin Umar who said,
‘Abu Abdullah-asws said: ‘The best of what you can be medicating with are – the cupping, and the snuff, and the bathhouse, and the injection (enema)’’.[268]
وَ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع طِبُّ الْعَرَبِ فِي سَبْعَةٍ شَرْطَةِ الْحِجَامَةِ وَ الْحُقْنَةِ وَ الْحَمَّامِ وَ السُّعُوطِ وَ الْقَيْءِ وَ شَرْبَةِ عَسَلٍ وَ آخِرُ الدَّوَاءِ الْكَيُّ وَ رُبَّمَا يُزَادُ فِيهِ النُّورَةُ.
And from Abu Ja’far Al-Baqir-asws: ‘The medicine of the Arabs is in seven – the slash of cupping, and the enema, and the bathhouse, and the snuff, and the vomiting, and drinking honey, and last medication (of last resort) is the hot iron, and sometimes the Noura is added in it’’.[269]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: طِبُّ الْعَرَبِ فِي خَمْسَةٍ شَرْطَةِ الْحِجَامَةِ وَ الْحُقْنَةِ وَ السُّعُوطِ وَ الْقَيْءِ وَ الْحَمَّامِ وَ آخِرُ الدَّوَاءِ الْكَيُّ.
And from Abu Abdullah-asws having said: ‘Medicine of the Arabs is in five – the slash of cupping, and the enema, and the snuff, and the vomiting, and the bathhouse, and the last treatment is the hot iron’’.[270]
وَ عَنِ الْبَاقِرِ ع أَنَّهُ خَيْرُ مَا تَدَاوَيْتُمْ بِهِ الْحُقْنَةُ وَ السُّعُوطُ وَ الْحِجَامَةُ وَ الْحَمَّامُ.
And from Al-Baqir-asws: ‘The best of what you can be medicating with is the enema, and the snuff, and the cupping, and the bathhouse’’.[271]
وَ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: مَنْ دَخَلَ الْحَمَّامَ عَلَى الرِّيقِ أَنْقَى الْبَلْغَمَ وَ إِنْ دَخَلْتَهُ بَعْدَ الْأَكْلِ أَنْقَى الْمِرَّةَ- وَ إِنْ أَرَدْتَ أَنْ تَزِيدَ فِي لَحْمِكَ فَادْخُلِ الْحَمَّامَ عَلَى شَبْعَتِكَ وَ إِنْ أَرَدْتَ أَنْ يَنْقُصَ لَحْمُكَ فَادْخُلْهُ عَلَى الرِّيقِ.
And it is reported from Al-Sadiq-asws having said: ‘One entering the bathhouse upon the empty stomach will purify the phlegm, and if he enters it after the eating, will purify the (yellow) bile; and if you want to increase in your flesh, enter the bathhouse upon the full stomach, and if you want to reduce your flesh, enter it upon the empty stomach’’.[272]
21- مكا، مكارم الأخلاق كَانَ النَّبِيُّ ص إِذَا غَسَلَ رَأْسَهُ وَ لِحْيَتَهُ غَسَلَهُمَا بِالسِّدْرِ.
(The book) ‘Makarim Al Akhlaq’ –
‘Whenever the Prophet-saww washed his-saww head and his-saww beard, he-saww washed it with the lotus (leaves in the water)’’.[273]
وَ مِنْ كِتَابِ مَنْ لَا يَحْضُرُهُ الْفَقِيهُ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ قَالَ قَالَ الصَّادِقُ ع إِذَا دَخَلْتَ الْحَمَّامَ فَقُلْ فِي الْوَقْتِ الَّذِي تَنْزِعُ ثِيَابَكَ- اللَّهُمَّ انْزِعْ عَنِّي رِبْقَةَ النِّفَاقِ وَ ثَبِّتْنِي عَلَى الْإِيمَانِ
And from the book ‘Man La Yahzar Al Faqeeh’ – from Muhammad Bin Humran who said,
‘Al-Sadiq-asws said: ‘When you enter the bathhouse, then say during the time you take off your clothes, ‘O Allah-azwj! Remove from me the yoke of hypocrisy, and Affirm me upon the Eman.
وَ إِذَا دَخَلْتَ الْبَيْتَ الْأَوَّلَ فَقُلِ- اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي وَ أَسْتَعِيذُ بِكَ مِنْ أَذَاهُ
When you enter the first room, then say, ‘O Allah-azwj! I seek Refuge with You-azwj from the evil of myself, and I seek Assistance with You-azwj from its harms’.
وَ إِذَا دَخَلْتَ الْبَيْتَ الثَّانِيَ فَقُلِ- اللَّهُمَّ أَذْهِبْ عَنِّي الرِّجْسَ النِّجْسَ وَ طَهِّرْ جَسَدِي وَ قَلْبِي وَ خُذْ مِنَ الْمَاءِ الْحَارِّ وَ ضَعْهُ عَلَى هَامَتِكَ وَ صُبَّ مِنْهُ عَلَى رِجْلَيْكَ وَ إِنْ أَمْكَنَ أَنْ تَبْلَعَ مِنْهُ جُرْعَةً فَافْعَلْ فَإِنَّهُ يُنَقِّي الْمَثَانَةَ وَ الْبَثْ فِي الْبَيْتِ الثَّانِي سَاعَةً
And when you enter the second room, then say, ‘O Allah-azwj! Remove from me the uncleanness and the dirt, and Clean my body and my heart’, and take from the hot water and place it upon your head and pour from it upon your legs, and if possible to reach a gulp from it, then do so, for it would purify the bladder, and wait in the second room for a while.
وَ إِذَا دَخَلْتَ الْبَيْتَ الثَّالِثَ فَقُلْ نَعُوذُ بِاللَّهِ مِنَ النَّارِ وَ نَسْأَلُهُ الْجَنَّةَ وَ تَرَدَّدْهَا إِلَى وَقْتِ خُرُوجِكَ مِنَ الْبَيْتِ الْحَارِّ
And when you enter the third room, then say, ‘We seek Refuge with Allah-azwj from the Fire, and we ask Him-azwj for the Paradise’, and repeat it up to the time of your exit from the hot room.
وَ إِيَّاكَ وَ شُرْبَ الْمَاءِ الْبَارِدِ وَ الْفُقَّاعِ فِي الْحَمَّامِ فَإِنَّهُ يُفْسِدُ الْمَعِدَةَ وَ لَا تَصُبَّنَّ عَلَيْكَ الْمَاءَ الْبَارِدَ فَإِنَّهُ يُضْعِفُ الْبَدَنَ وَ صُبَّ الْمَاءَ الْبَارِدَ عَلَى قَدَمَيْكَ إِذَا خَرَجْتَ فَإِنَّهُ يَسُلُّ الدَّاءَ مِنْ جَسَدِكَ
And beware of drinking the cold water and ‘Al-Fuqa’a’ (fermented drink) in the bathhouse, for it spoils the stomach, and do not pour the cold water upon you, for it weakens the body, and pour the cold water upon your fee when you go out, for it flows the illness from the body.
فَإِذَا خَرَجْتَ مِنَ الْحَمَّامِ وَ لَبِسْتَ ثِيَابَكَ فَقُلِ- اللَّهُمَّ أَلْبِسْنِي التَّقْوَى وَ جَنِّبْنِي الرَّدَى فَإِذَا فَعَلْتَ ذَلِكَ أَمِنْتَ مِنْ كُلِّ دَاءٍ
When you go out from the bathhouse and have worn your clothes, then say, ‘O Allah-azwj! Clothe me the piety and Keep me away from the lowly’. When you do that you will be safe from every illness.
وَ لَا بَأْسَ بِقِرَاءَةِ الْقُرْآنِ فِي الْحَمَّامِ مَا لَمْ تُرِدْ بِهِ الصَّوْتَ إِذَا كَانَ عَلَيْكَ مِئْزَرٌ
And there is no problem with reciting the Quran in the bathhouse for as long as you do not wat the voice with it, when there were to be a covering cloth upon you’.
وَ سَأَلَ مُحَمَّدُ بْنُ مُسْلِمٍ أَبَا جَعْفَرٍ ع- فَقَالَ أَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَنْهَى عَنْ قِرَاءَةِ الْقُرْآنِ فِي الْحَمَّامِ
And Muhammad Bin Muslim asked Abu Ja’far-asws. He said, ‘Had Amir Al-Momineen-asws prohibited from reciting the Quran in the bathhouse?’
فَقَالَ لَا إِنَّمَا نَهَى أَنْ يَقْرَأَ الرَّجُلُ وَ هُوَ عُرْيَانٌ فَإِذَا كَانَ عَلَيْهِ إِزَارٌ فَلَا بَأْسَ.
He-asws said: ‘No! But rather, he-asws had prohibited from the man reciting (the Quran) while he was naked. When there were to be a trouser upon him, so there is no problem’’.[274]
وَ قَالَ عَلِيُّ بْنُ يَقْطِينٍ لِلْكَاظِمِ ع أَقْرَأُ فِي الْحَمَّامِ وَ أَنْكِحُ قَالَ لَا بَأْسَ.
And Ali Bin Yaqteen said to Al-Kazim-asws, ‘Can I recite (the Quran) in the bathhouse and have sex?’ He-asws said: ‘There is no problem’’.[275]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع نِعْمَ الْبَيْتُ الْحَمَّامُ تُذَكَّرُ فِيهِ النَّارُ وَ يَذْهَبُ بِالدَّرَنِ-
And Amir Al-Momineen-asws said: ‘The best room in the bathhouse is the one in which the Fire is been mentioned and the filth is removed’.
وَ قَالَ ع بِئْسَ الْبَيْتُ الْحَمَّامُ يَهْتِكُ السِّتْرَ وَ يَذْهَبُ بِالْحَيَاءِ.
And he-asws said: ‘The evilest room of the bathhouse is (where) the veil is violated and the modesty is gone’’.[276]
وَ قَالَ الصَّادِقُ ع بِئْسَ الْبَيْتُ الْحَمَّامُ يَهْتِكُ السِّتْرَ وَ يُبْدِي الْعَوْرَةَ وَ نِعْمَ الْبَيْتُ الْحَمَّامُ يُذَكِّرُ حَرَّ جَهَنَّمَ وَ مِنَ الْأَدَبِ أَنْ لَا يُدْخِلَ الرَّجُلُ وَلَدَهُ مَعَهُ الْحَمَّامَ فَيَنْظُرَ إِلَى عَوْرَتِهِ.
And Al-Sadiq-asws said: ‘The evilest room of the bathhouse is (where) the veil is violated and the nakedness is revealed, and the best of the bathhouse is (where) heat of Hell is mentioned; and from the etiquettes is that the man should not enter the bathhouse with his son being with him, so he can look at his nakedness’’.[277]
وَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَبْعَثْ بِحَلِيلَتِهِ إِلَى الْحَمَّامِ-
And he-asws said: ‘Rasool-Allah-saww said: ‘One who were to believe in Allah-azwj and the Last Day, he should not send his concubine to the bathhouse’.
وَ قَالَ ع أَنْهَى نِسَاءَ أُمَّتِي عَنْ دُخُولِ الْحَمَّامِ.
And he-saww of my-saww community are prohibited from entering the bathhouse’’.[278]
وَ قَالَ الْكَاظِمُ ع لَا تَدْخُلِ الْحَمَّامَ عَلَى الرِّيقِ لَا تَدْخُلُوهُ حَتَّى تَطْعَمُوا شَيْئاً.
And Al Kazim-asws said: ‘Neither enter the bathhouse upon the empty stomach nor enter it until you have eaten something’’.[279]
مِنْ كِتَابِ الْمَحَاسِنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَدْخُلِ الْحَمَّامَ إِلَّا وَ فِي جَوْفِكَ شَيْءٌ يُطْفِئُ عَنْكَ وَهَجَ الْمَعِدَةِ- وَ هُوَ أَقْوَى لِلْبَدَنِ وَ لَا تَدْخُلْهُ وَ أَنْتَ مُمْتَلِئٌ مِنَ الطَّعَامِ.
From the book ‘Al Mahasin’ –
‘From Abu Abdullah-asws having said: ‘Do not enter the bathhouse except and in your inside there is something you can extinguish the heat (hunger) your stomach from you, and it is stronger for the body, nor enter it while you are filled up from the food’’.[280]
وَ عَنْهُ ع قَالَ: لَا بَأْسَ لِلرَّجُلِ أَنْ يَقْرَأَ الْقُرْآنَ فِي الْحَمَّامِ إِذَا كَانَ يُرِيدُ بِهِ وَجْهَ اللَّهِ وَ لَا يُرِيدُ أَنْ يَنْظُرَ كَيْفَ صَوْتُهُ.
And from him-asws having said: ‘There is no problem for the man in reciting the Quran in the bathhouse when the Face of Allah-azwj Intended by it and not intending to be looked (admired) how his voice is’’.[281]
عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فَقُلْتُ أَ يَتَجَرَّدُ الرَّجُلُ عِنْدَ صَبِّ الْمَاءِ يُرَى عَوْرَتُهُ إِذْ يَصُبُّ عَلَيْهِ الْمَاءَ أَوْ يَرَى هُوَ عَوْرَةَ النَّاسِ
From Ibn Abu Yafour said,
‘I asked Abu Abdullah-asws, I said, ‘Can the man bare himself at pouring the water, his nakedness being seen then he pours the water upon him, or he sees nakedness of the (other) people?’
قَالَ كَانَ أَبِي ع يَكْرَهُ ذَلِكَ مِنْ كُلِّ أَحَدٍ.
He-asws said: ‘My-asws father-asws used to dislike that from every one’’.[282]
وَ قَالَ الصَّادِقُ ع لَا يَسْتَلْقِيَنَّ أَحَدُكُمْ فِي الْحَمَّامِ فَإِنَّهُ يُذِيبُ شَحْمَ الْكُلْيَتَيْنِ-
Al-Sadiq-asws said: ‘Not one of you should lie down in the bathhouse, for it melts fat of the kidneys’.
وَ قَالَ بَعْضُهُمْ خَرَجَ الصَّادِقُ ع مِنَ الْحَمَّامِ فَتَلَبَّسَ وَ تَعَمَّمَ قَالَ فَمَا تَرَكْتُ الْعِمَامَةَ عِنْدَ خُرُوجِي مِنَ الْحَمَّامِ فِي الشِّتَاءِ وَ الصَّيْفِ.
And one of them said, ‘Al-Sadiq-asws came out from the bathhouse. He-asws wore (outer clothes) and turban’. He-asws said: ‘During my-asws coming out from the bathhouse, I-asws have not left the turban in the winter and the summer’’.[283]
وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع الْحَمَّامُ يَوْمٌ وَ يَوْمٌ لَا يُكْثِرُ اللَّحْمَ وَ إِدْمَانُهُ كُلَّ يَوْمٍ يُذِيبُ شَحْمَ الْكُلْيَتَيْنِ.
And Musa-asws Bin Ja’far-asws said: ‘The bathhouse is for a day and a day. Do not frequent the meat, and being habitual of it every day will melt fat of the kidneys’’.[284]
قَالَ عَبْدُ الرَّحْمَنِ بْنُ مُسْلِمٍ كُنْتُ فِي الْحَمَّامِ فِي الْبَيْتِ الْأَوْسَطِ فَدَخَلَ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ ع وَ عَلَيْهِ إِزَارٌ فَوْقَ النُّورَةِ فَقَالَ السَّلَامُ عَلَيْكُمْ فَرَدَدْتُ عَلَيْهِ وَ دَخَلْتُ الْبَيْتَ الَّذِي فِيهِ حَوْضٌ فَاغْتَسَلْتُ وَ خَرَجْتُ.
Abdul Rahman Bin Muslim said,
I was in the bathhouse in the middle room. Abu Al-Hassan Musa-asws Bin Ja’far-asws entered the room and upon him-asws was a trouser above the Noura (wax). He-asws said: ‘The greetings be upon you all!’ I responded to him-asws, and I entered the room in which was the fountain. I bathed and went out’’.[285]
وَ عَنِ الرِّضَا ع قَالَ: مَنْ غَسَلَ رِجْلَيْهِ بَعْدَ خُرُوجِهِ مِنَ الْحَمَّامِ فَلَا بَأْسَ وَ إِنْ لَمْ يَغْسِلْهُمَا فَلَا بَأْسَ
And from Al-Reza-asws having said: ‘One who washes his legs after his exiting from the bathhouse, there is no problem, and even if he does not wash them, there is no problem.
وَ خَرَجَ الْحَسَنُ بْنُ عَلِيٍّ ع مِنَ الْحَمَّامِ فَقَالَ لَهُ رَجُلٌ طَابَ اسْتِحْمَامُكَ
And Al-Hassan-asws Bin Ali-asws came out from the bathhouse. A man said to him-asws, ‘May your‑asws (‘Ist’ – backside) bathing be good’.
فَقَالَ يَا لُكَعُ وَ مَا تَصْنَعُ بِالاسْتِ هُنَا
He-asws said: ‘O depraved! What have you to do with the (letters) ‘Alif’, ‘Seen’, ‘Ta’ (the first threes letter of the word used by him denoting backside), over here?’
قَالَ فَطَابَ حَمَّامُكَ
He said, ‘May your-asws bathing be good’.
قَالَ إِذَا طَابَ الْحَمَّامُ فَمَا رَاحَةُ الْبَدَنِ
He-asws said: ‘When the bathhouse is good, how comforting it is to the body’.
قَالَ فَطَابَ حَمِيمُكَ
He said, ‘May your hot water (steaming) be good)’.
قَالَ وَيْحَكَ أَ مَا عَلِمْتَ أَنَّ الْحَمِيمَ الْعَرَقُ
He-asws said: ‘Woe be to you! Don’t you know that the steaming is the sweating?’
قَالَ فَكَيْفَ أَقُولُ
He said, ‘So how shall I say it?’
قَالَ قُلْ طَابَ مَا طَهُرَ مِنْكَ وَ طَهُرَ مَا طَابَ مِنْكَ.
He-asws said: ‘Say, ‘May it be good what is cleaned from you-asws, and cleaned what is good from you-asws’’.[286]
وَ قَالَ الصَّادِقُ ع إِذَا قَالَ لَكَ أَخُوكَ وَ قَدْ خَرَجْتَ مِنَ الْحَمَّامِ طَابَ حَمَّامُكَ فَقُلْ لَهُ أَنْعَمَ اللَّهُ بَالَكَ.
And Al-Sadiq-asws said: ‘When your brother says to you, and you have come out from the bathhouse, ‘May your bathing be good’, then say to him, ‘May Allah-azwj better your mind’’.[287]
وَ قَالَ رَسُولُ اللَّهِ ص الدَّاءُ ثَلَاثَةٌ وَ الدَّوَاءُ ثَلَاثَةٌ فَأَمَّا الدَّاءُ فَالدَّمُ وَ الْمِرَّةُ وَ الْبَلْغَمُ فَدَوَاءُ الدَّمِ الْحِجَامَةُ وَ دَوَاءُ الْبَلْغَمِ الْحَمَّامُ وَ دَوَاءُ الْمِرَّةِ الْمَشِيُّ.
And Rasool-Allah-saww said: ‘The diseases are three and the cures are three. As for the diseases – the bloods, and the bile, and the phlegm. The cures for the blood is the cupping, and the cure for the phlegm is the bathhouse, and the cure for the bile is the walking’’.[288]
قَالَ الصَّادِقُ ع 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.
Al-Sadiq-asws said: ‘Three fatten and three slimmen. As for which fatten – being habitual of the bathhouse, and smelling the aromas, and wearing the soft clothes; and as for which slimmen – being habitual of eating the eggs, and the fish, and the pollen (of the date palm)’’.[289]
عَنِ الْبَاقِرِ ع قَالَ: مَاءُ الْحَمَّامِ لَا بَأْسَ بِهِ إِذَا كَانَ لَهُ مَادَّةٌ.
From Al-Baqir-asws having said: ‘Water of the bathhouse, there is no problem with it when there were to be a substance in it’’.[290]
عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي مَاءِ الْحَمَّامِ
From Dawood Bin Sirhan who said,
‘I said to Abu Abdullah-asws, ‘What are you saying regarding water of the bathhouse?’
قَالَ هُوَ بِمَنْزِلَةِ الْمَاءِ الْجَارِي.
He-asws said: ‘It is at the status of the flowing water’’.[291]
عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْحَمَّامُ يَغْتَسِلُ فِيهِ الْجُنُبُ وَ غَيْرُهُ أَغْتَسِلُ مِنْ مَائِهِ
From Muhammad Bin Muslim who said,
‘I said to Abu Abdullah-asws, ‘The bathhouse (is where) bathes from its water the one with the sexual impurity and others’.
قَالَ نَعَمْ لَا بَأْسَ أَنْ يَغْتَسِلَ مِنْهُ الْجُنُبُ وَ لَقَدِ اغْتَسَلْتُ فِيهِ ثُمَّ جِئْتُ فَغَسَلْتُ رِجْلَيَّ وَ مَا غَسَلْتُهُمَا إِلَّا مِمَّا لَزِقَ بِهِمَا مِنَ التُّرَابِ.
He-asws said: ‘Yes. There is no problem if the one with sexual impurity were to bathe in it, and I-asws have bathed in it, then I-asws came and washed my-asws legs, and I-asws did not wash them except from what soil had stuck to these’’.[292]
عَنْ زُرَارَةَ قَالَ: رَأَيْتُ الْبَاقِرَ ع يَخْرُجُ مِنَ الْحَمَّامِ فَيَمْضِي كَمَا هُوَ- لَا يَغْسِلُ رِجْلَهُ حَتَّى يُصَلِّيَ.
From Zurara having said, ‘
‘I saw Al-Baqir-asws coming out from the bathhouse and he-asws continued just as he-asws was, not washing his-asws legs until he-asws prayed Salat’’.[293]
وَ عَنِ الصَّادِقِ ع قَالَ: اغْسِلُوا أَرْجُلَكُمْ بَعْدَ خُرُوجِكُمْ مِنَ الْحَمَّامِ فَإِنَّهُ يَذْهَبُ بِالشَّقِيقَةِ وَ إِذَا خَرَجْتَ فَتَعَمَّمْ.
And from Al-Sadiq-asws having said: ‘Wash your legs after your exiting from the bathhouse, for it does away with the migraine, and when you come out, so wear the turban’’.[294]
عَنْ مُحَمَّدِ بْنِ مُوسَى عَنِ الْبَاقِرِ وَ الصَّادِقِ ع قَالَ: خَرَجَا مِنَ الْحَمَّامِ مُتَعَمِّمَيْنِ شِتَاءً كَانَ أَوْ صَيْفاً وَ كَانَا يَقُولَانِ هُوَ أَمَانٌ مِنَ الصُّدَاعِ.
From Muhammad Bin Musa,
‘From Al-Baqir-asws and Al-Sadiq-asws, he (the narrator) said, ‘They-asws both came out from the bathhouse wearing the turban, whether it was winter or summer, and they-asws both said: ‘It is a safety from the headache’’.[295]
وَ رُوِيَ إِذَا دَخَلَ أَحَدُكُمُ الْحَمَّامَ وَ هَاجَتْ بِهِ الْحَرَارَةُ فَلْيَصُبَّ عَلَيْهِ الْمَاءَ الْبَارِدَ لِيَسْكُنَ بِهِ الْحَرَارَةُ.
And it is reported, ‘Whenever one of you enters the bathhouse and the heat stirs upon him, let him pour the cold water upon him to settle the heat by it’’.[296]
وَ مِنْ كِتَابِ طِبِّ الْأَئِمَّةِ عَنْ أَبِي الْحَسَنِ ع قَالَ: قَلِّمُوا أَظْفَارَكُمْ يَوْمَ الثَّلَاثَاءِ وَ احْتَجِمُوا يَوْمَ الْأَرْبِعَاءِ وَ أَصِيبُوا مِنَ الْحَمَّامِ حَاجَتَكُمْ يَوْمَ الْخَمِيسِ وَ تَطَيَّبُوا بِأَطْيَبِ طِيبِكُمْ يَوْمَ الْجُمُعَةِ.
And from the book ‘Tibb Al-Aimma-asws’ – from Abu Al-Hassan-asws having said: ‘Clip your nails on the day of Tuesday, and get cupping done on the day of Wednesday, and attain your needs from the bathhouse on the day of Thursday, and perfume with the best of your perfumes on the day of Friday’’.[297]
مِنْ كِتَابِ الْخِصَالِ عَنْ أَبِي الْحَسَنِ ع قَالَ: قَلِّمُوا أَظْفَارَكُمْ يَوْمَ الثَّلَاثَاءِ وَ اسْتَحِمُّوا يَوْمَ الْأَرْبِعَاءِ وَ أَصِيبُوا مِنَ الْحِجَامَةِ حَاجَتَكُمْ يَوْمَ الْخَمِيسِ وَ تَطَيَّبُوا بِأَطْيَبِ طِيبِكُمْ يَوْمَ الْجُمُعَةِ.
From the book ‘Khisaal’ –
‘From Abu Al-Hassan-asws having said: ‘Clip your nails on the day of Tuesday, and bathe on the day of Wednesday, and attain your needs from the cupping on the day of Thursday, and perfume yourselves with best of your perfumes on the day of Friday’’.[298]
وَ مِنْ كِتَابِ اللِّبَاسِ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ قَالَ: دَخَلَ عَلَيْنَا أَبُو الْحَسَنِ الْأَوَّلُ ع الْحَمَّامَ وَ نَحْنُ فِيهِ فَسَلَّمَ
And from (the book) ‘Kitab Al Iibaas’ – from Sa’dan Bin Muslim who said,
‘Abu Al-Hassan-asws the 1st entered the bathhouse while we were in it. He-asws greeted’.
قَالَ فَقُمْتُ أَنَا فَاغْتَسَلْتُ وَ خَرَجْتُ.
He (the narrator) said, ‘I stood up, bathed and went out’’.[299]
عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ: دَخَلْتُ أَنَا وَ أَبِي وَ جَدِّي وَ عَمِّي حَمَّامَ الْمَدِينَةِ فَإِذَا رَجُلٌ فِي الْمَسْلَخِ فَقَالَ مِمَّنِ الْقَوْمُ فَقُلْنَا مِنْ أَهْلِ الْعِرَاقِ قَالَ مِنْ أَيِّ الْعِرَاقِ فَقُلْنَا مِنْ أَهْلِ الْكُوفَةِ
From Hanan Bin Sadeyr, from his father who said,
‘I, and my father, and my grandfather, and my paternal uncle entered a bathhouse of Al-Medina. There was a man in the changing room. He said, ‘From whom is the group?’ We said, ‘From people of Al-Iraq’. He said, From Which Al-Iraq?’ We said from the people of Al-Kufa’.
قَالَ مَرْحَباً وَ أَهْلًا يَا أَهْلَ الْكُوفَةِ أَنْتُمُ الشِّعَارُ دُونَ الدِّثَارِ
He said, ‘Hello and welcome, O people of Al-Kufa! You are the slogan without the cloak’.
ثُمَّ قَالَ مَا يَمْنَعُكُمْ مِنَ الْإِزَارِ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ عَوْرَةُ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ
The he said, ‘What prevents you from (wearing) the trouser? Rasool-Allah-saww said: ‘Nakedness of the Muslim is prohibited unto the Muslim’’.
قَالَ فَبَعَثَ عَمِّي إِلَى كِرْبَاسَةٍ فَشَقَّهَا بِأَرْبَعَةٍ ثُمَّ أَخَذَ كُلُّ وَاحِدٍ مِنَّا وَاحِدَةً فَلَمَّا خَرَجْنَا مِنَ الْحَمَّامِ سَأَلْنَا عَنِ الشَّيْخِ فَإِذَا هُوَ عَلِيُّ بْنُ الْحُسَيْنِ وَ ابْنُهُ مُحَمَّدٌ الْبَاقِرُ ع مَعَهُ.
He (the narrator) said, ‘My paternal uncle sent for four thick pieces of cotton, then each one of us took one. When we came out from the bathhouse, we asked about the sheikh, and behold, it was Ali Bin Al-Husayn-asws and his-asws son-asws Muhammad Al-Baqir-asws was with him‑asws’’.[300]
مِنْ كِتَابِ مَنْ لَا يَحْضُرُهُ الْفَقِيهُ قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَدْخُلِ الْحَمَّامَ إِلَّا بِمِئْزَرٍ
From the book ‘Man La Yahzar Al Faqeeh’ –
‘Rasool-Allah-saww said: ‘One who were to believe in Allah-azwj and the Last Day, he should not enter the bathhouse except with a covering cloth’.
وَ نَهَى ص عَنْ دُخُولِ الْأَنْهَارِ إِلَّا بِمِئْزَرٍ وَ قَالَ إِنَّ لِلْمَاءِ أَهْلًا وَ سُكَّاناً.
And he-saww prohibited from entering the rivers except with a covering cloth, and said: ‘For the water there are inhabitants and dwellers’’.[301]
عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِذَا تَعَرَّى أَحَدُكُمْ نَظَرَ إِلَيْهِ الشَّيْطَانُ فَيَطْمَعُ فِيهِ فَاسْتَتِرُوا.
From Abu Abdullah-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Whenever one of you bares himself, the Satan-la looks at him, so he-la covets regarding him, there veil yourselves’’.[302]
عَنْهُ ع قَالَ: نَهَى أَنْ يَدْخُلَ الرَّجُلُ الْحَمَّامَ إِلَّا بِمِئْزَرٍ.
From him-asws having said: ‘It is prohibited for man to enter the bathhouse except with a covering cloth’’.[303]
وَ عَنِ الْبَاقِرِ ع عَنْ أَبِيهِ عَنْ عَلِيِّ ع قَالَ: قِيلَ لَهُ إِنَّ سَعِيدَ بْنَ عَبْدِ الْمَلِكِ يَدْخُلُ بِجَوَارِيهِ الْحَمَّامَ قَالَ وَ مَا بَأْسٌ بِهِ إِذَا كَانَ عَلَيْهِ وَ عَلَيْهِنَّ الْإِزَارُ وَ لَا يَكُونُونَ عُرَاةً كَالْحُمُرِ يَنْظُرُ بَعْضُهُمْ إِلَى سَوْأَةِ بَعْضٍ.
And from Al-Baqir-asws, from his-asws father-asws, from Ali-asws, he-asws said: ‘It was said to him‑asws, ‘Saeed Bin Abdul Malik enters the bathhouse with his maids’.
He-asws said: ‘And there is no problem with it when there to be the covering cloth upon him and them and they do not happen to be naked like the donkeys are, looking at each other’s genitals’’.[304]
وَ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: إِنَّمَا كُرِهَ النَّظَرُ إِلَى عَوْرَةِ الْمُسْلِمِ فَأَمَّا النَّظَرُ إِلَى عَوْرَةِ مَنْ لَيْسَ بِمُسْلِمٍ مِثْلُ النَّظَرِ إِلَى عَوْرَةِ الْحِمَارِ.
And it is reported from Al-Sadiq-asws having said: ‘But rather it is disliked to look at the nakedness of a Muslim. As for looking at the nakedness of other than a Muslim, it is like looking at the nakedness of a donkey’’.[305]
وَ عَنْهُ ع قَالَ: لَا يَنْظُرُ الرَّجُلُ إِلَى عَوْرَةِ أَخِيهِ فَإِذَا كَانَ مُخَالِفاً لَهُ فَلَا شَيْءَ عَلَيْهِ فِي الْحَمَّامِ.
And from him-asws having said: ‘The man should not look at nakedness of his brother. When he were to be an adversary of his, there is nothing upon him (to do so) in the bathhouse’’.[306]
وَ عَنْهُ ع قَالَ: الْفَخِذُ لَيْسَ بِعَوْرَةٍ.
And from him-asws having said: ‘The thigh isn’t nakedness’’.[307]
وَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَغْتَسِلُ الرَّجُلُ بَارِزاً
And from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘Can a man bathe conspicuously?’
فَقَالَ إِذَا لَمْ يَرَهُ أَحَدٌ فَلَا بَأْسَ.
He-asws said: ‘When no one can see him, there is no problem’’.[308]
مِنْ تَهْذِيبِ الْأَحْكَامِ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع شَيْءٌ يَقُولُهُ النَّاسُ عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ
From (the book) ‘Tahzeeb Al Ahkam’ – from Huzeyfa Bin Mansour who said,
‘I said to Abu Abdullah-asws, ‘There is something people are saying, ‘Nakedness of the Momin is prohibited unto the Momin’’.
فَقَالَ لَيْسَ حَيْثُ يَذْهَبُونَ إِنَّمَا عَنَى عَوْرَةُ الْمُؤْمِنِ أَنْ يَزِلَّ زَلَّةً أَوْ يَتَكَلَّمَ بِشَيْءٍ يُعَابُ عَلَيْهِ فَيَحْفَظُ عَلَيْهِ لِيُعَيِّرَهُ بِهِ يَوْماً.
He-asws said: ‘It isn’t where you are going (with it)! But rather it is meant by ‘nakedness of the Momin’, if he were to make a slip, or speaks with something he can be faulted upon, to the memorises against him in order to fault him with one day’’.[309]
عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ عَوْرَةِ الْمُؤْمِنِ أَ هِيَ حَرَامٌ
From Abdullah Bin Sinan who said,
‘I asked Abu Abdullah-asws about nakedness of the Momin, is it prohibited?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ أَعْنِي سُفْلَيْهِ
I said, ‘Does it mean his lower part?’
فَقَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا هُوَ إِذَاعَةُ سِرِّهِ.
He-asws said: ‘It isn’t where you are going (with it). But rather it is publicising his secrets’’.[310]
عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي عَوْرَةِ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ قَالَ لَيْسَ أَنْ يُكْشَفَ فَتَرَى مِنْهُ شَيْئاً إِنَّمَا هُوَ أَنْ تَزْرِيَ عَلَيْهِ أَوْ تَعِيبَهُ.
From Zayd Al Shaham,
‘From Abu Abdullah-asws regarding nakedness of the Momin being prohibited unto the Momin. He-asws said: ‘It isn’t his uncovering, so you see something from him. But rather, it is your reviling upon him or faulting him’’.[311]
22- مكا، مكارم الأخلاق مِنْ كِتَابِ مَنْ لَا يَحْضُرُهُ الْفَقِيهُ عَنْ عَلِيٍّ ع قَالَ: لَا يَسْتَلْقِيَنَّ أَحَدُكُمْ فِي الْحَمَّامِ فَإِنَّهُ يُذِيبُ شَحْمَ الْكُلْيَتَيْنِ وَ لَا يَدْلُكَنَّ رِجْلَهُ بِالْخَزَفِ فَإِنَّهُ يُورِثُ الْجُذَامَ.
(The book) ‘Makarim Al Akhlaq’, from the book, ‘Man La Yahzar Al Faqeeh’ –
‘From Ali-asws having said: ‘Not one of you should lie down in the bathhouse, for it melts fat of the kidneys, and he should not massage his legs with the pottery, for it inherits the leprosy’’.[312]
وَ قَالَ الصَّادِقُ ع لَا تَتَدَلَّكْ بِالْخَزَفِ فَإِنَّهُ يُورِثُ الْبَرَصَ وَ لَا تَمْسَحْ وَجْهَكَ بِالْإِزَارِ فَإِنَّهُ يَذْهَبُ بِمَاءِ الْوَجْهِ
And Al-Sadiq-asws said: ‘Do not massage with the pottery, for it inherits the vitiligo, and do not wipe your face with the covering cloth, for it does away water of the face’.
وَ رُوِيَ أَنَّ ذَلِكَ طِينُ مِصْرَ وَ خَزَفُ الشَّامِ.
‘And it is reported, that is Egyptian clay and Syrian pottery’’.[313]
وَ قَالَ ع إِيَّاكُمْ وَ الْخَزَفَ فَإِنَّهُ يُبْلِي الْجَسَدَ عَلَيْكُمْ بِالْخِرَقِ.
And he-asws said: ‘Beware of the pottery (massaging with it), for it wears out the body upon you with the rag’’.[314]
عَنِ الرِّضَا ع قَالَ: لَا بَأْسَ أَنْ يَتَدَلَّكَ الرَّجُلُ فِي الْحَمَّامِ بِالسَّوِيقِ وَ الدَّقِيقِ وَ النُّخَالَةِ وَ لَا بَأْسَ أَنْ يَتَدَلَّكَ بِالدَّقِيقِ الْمَلْتُوتِ بِالزَّيْتِ وَ لَيْسَ فِيمَا يَنْفَعُ الْبَدَنَ إِسْرَافٌ إِنَّمَا الْإِسْرَافُ فِيمَا أَتْلَفَ الْمَالَ وَ أَضَرَّ بِالْبَدَنِ.
From Al-Reza-asws having said: ‘There is no problem with the man massaging in the bathhouse with the fine flour, and the flour, and the bran; and there is no problem with your massaging with the flour mixed with oil; and there is no extravagance in what benefits the body, but rather, the extravagance is in what destroys the wealth and is harmful to the body’’.[315]
وَ قَالَ الصَّادِقُ ع لَا بَأْسَ أَنْ يَمَسَّ الرَّجُلُ الْخَلُوقَ فِي الْحَمَّامِ يَمْسَحُ بِهِ يَدَهُ مِنْ شُقَاقٍ يُدَاوِيهِ وَ لَا يُسْتَحَبُّ إِدْمَانُهُ وَ لَا أَنْ يُرَى أَثَرُهُ عَلَيْهِ.
And Al-Sadiq-asws said: ‘There is no problem with touching the decent man in the bathhouse, touching (wiping) his hand with it from treating his cuts, and it is not recommended to be habitual of it, nor from him seeing stumbles upon him’’.[316]
وَ مِنْ كِتَابِ اللِّبَاسِ عَنْ أَبِي الْحَسَنِ ع فِي الرَّجُلِ يَطَّلِي بِالنُّورَةِ فِي الْحَمَّامِ فَيَتَدَلَّكُ بِالزَّيْتِ وَ الدَّقِيقِ قَالَ لَا بَأْسَ.
And from ‘Kitab Al Libaas’ –
‘From Abu Al-Hassan-asws regarding a man coating with Al-Noura (wax) in the bathhouse, so he massages with the oil and the flour. He-asws said: ‘There is no problem’’.[317]
عَنْ أَبِي السَّفَاتِجِ عَنْ بَعْضِ أَصْحَابِنَا أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ع- فَقَالَ إِنَّا نَكُونُ فِي طَرِيقِ مَكَّةَ فَنُرِيدُ الْإِحْرَامَ فَلَا يَكُونُ مَعَنَا نُخَالَةٌ نَتَدَلَّكُ بِهَا مِنَ النُّورَةِ فَنَتَدَلَّكُ بِالدَّقِيقِ فَيَدْخُلُنِي مِنْ ذَلِكَ مَا اللَّهُ بِهِ أَعْلَمُ
From Abu Al Saffatij, from one of our companions,
‘He asked Abu Abdullah-asws saying, ‘We happen to be in a road of Makkah, so we intend (to don) the Ihraam, but there does not happen to be with us any date palm pollen we can massage with from Al-Noura (wax), so we massage with the flour. So it entered me (thoughts) from that what Allah-azwj is more Knowing with it’.
قَالَ مَخَافَةَ الْإِسْرَافِ قُلْتُ نَعَمْ
He-asws said: ‘Fearing from the extravagance?’ I said, ‘Yes’.
قَالَ لَيْسَ فِيمَا أَصْلَحَ الْبَدَنَ إِسْرَافٌ أَنَا رُبَّمَا أَمَرْتُ بِالنَّقِيِّ فَيُلَتُّ بِالزَّيْتِ فَأَتَدَلَّكُ بِهِ إِنَّمَا الْإِسْرَافُ فِيمَا أَتْلَفَ الْمَالَ وَ أَضَرَّ بِالْبَدَنِ
He-asws said: ‘There isn’t any extravagance in correcting the body. Sometimes I-asws instruct with the cleansing, so it is mixed with the oil and I-asws massage with it. But rather, the extravagance is in what destroys the wealth and harms the body’.
قُلْتُ فَمَا الْإِقْتَارُ
I said, ‘So what is the miserliness?’
قَالَ أَكْلُ الْخُبْزِ وَ الْمِلْحِ وَ أَنْتَ تَقْدِرُ عَلَى غَيْرِهِ
He said, ‘Eating the bread and salt while you are able upon something else (better food)’.
قُلْتُ فَالْقَصْدُ
I said, ‘The moderation?’
قَالَ الْخُبْزُ وَ اللَّحْمُ وَ اللَّبَنُ وَ الزَّيْتُ وَ السَّمْنُ مَرَّةً ذَا وَ مَرَّةً ذَا.
He-asws said: ‘The bread, and the meat, and the milk, and the oil, and the butter. At times this, and at times that’’.[318]
عَنْ أَبِي الْحَسَنِ ع فِي الرَّجُلِ يَطَّلِي بِالنُّورَةِ فَيَجْعَلُ الدَّقِيقَ يَلُتُّهُ بِهِ يَتَمَسَّحُ بِهِ بَعْدَ النُّورَةِ لِيَقْطَعَ رِيحَهَا قَالَ لَا بَأْسَ بِهِ.
From Abu Al-Hassan-asws regarding the man who coats with Al-Noura (wax), so he makes the flour to be mixed in it, wiping with it after Al-Noura (waxing) in order to cut it’s smell. He-asws said: ‘There is no problem with it’’.[319]
باب 4 الحلق و جز شعر الرأس و الفرق و تربيته و تنظيف الرأس و الجسد بالماء و دفع الروائح الكريهة و غسل الثوب
CHAPTER 4 – THAT SHAVING, AND CUTTING HAIR OF THE HEAD, AND THE PARTING, AND ITS GROOMING, AND CLEANING THE HEAD AND THE BODY WITH THE WATER, AND REPELLING THE ABHORRENT ODOURS, AND WASHING THE CLOTHES
1- مكا، مكارم الأخلاق مِنْ كِتَابِ مَنْ لَا يَحْضُرُهُ الْفَقِيهُ قَالَ رَسُولُ اللَّهِ ص لِرَجُلٍ احْلِقْ فَإِنَّهُ يَزِيدُ فِي جَمَالِكَ.
(The book) ‘Makarim Al Akhlaq’, from the book ‘Man La Yahzar Al Faqeeh’ –
‘Rasool-Allah-saww said to a man: ‘Shave (your head), for it will increase in your beauty!’’[320]
وَ قَالَ الصَّادِقُ ع حَلْقُ الرَّأْسِ فِي غَيْرِ حَجٍّ وَ لَا عُمْرَةٍ مُثْلَةٌ لِأَعْدَائِكُمْ وَ جَمَالٌ لَكُمْ وَ مَعْنَى هَذَا فِي قَوْلِ النَّبِيِّ ص حِينَ وَصَفَ الْخَوَارِجَ فَقَالَ إِنَّهُمْ يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ وَ عَلَامَتُهُمُ التَّسْبِيدُ. وَ هُوَ الْحَلْقُ وَ تَرْكُ التَّدَهُّنِ.
And Al-Sadiq-asws said: ‘Shaving the head neither being during Hajj nor an Umrah is a torment to your enemies and a beautification for you, and meaning of this is in words of the Prophet‑saww when he-saww described the Kharijites, so he-saww said: ‘They are reneging from the religion like what the arrow shoots away from the shooter, and their markings is ‘Al‑Tasbeed’ (and it is shaving and neglecting the oiling)’’.[321]
وَ مِنْ كِتَابِ نَوَادِرِ الْحِكْمَةِ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: لَا تَحْلِقُوا الصِّبْيَانَ الْقَزَعَ.
And from the book ‘Nawadir Al Hikmah’ –
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Do not shave the young boys like the broken clouds’’.[322]
وَ مِنْ تَهْذِيبِ الْأَحْكَامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أُتِيَ النَّبِيُّ ص بِصَبِيٍّ يَدْعُو لَهُ وَ لَهُ قَنَازِعُ فَأَبَى أَنْ يَدْعُوَ لَهُ وَ أَمَرَ بِحَلْقِ رَأْسِهِ.
And from the book ‘Tahzeeb Al Ahkaam’ –
‘From Abu Abdullah-asws having said: ‘Someone came to the Prophet-saww with a young boy for him-saww to supplicate for him, and there were tufts of hair for him. He-saww refused to supplicate for him and instructed with shaving off his head’’.[323]
قال النوفلي القزع أن تحلق موضعا و تترك موضعا.
Note – Al Nowfaly said, ‘Al Qaza’ is your shaving a place and leaving a place’.
وَ رُوِيَ أَنَّهُ إِذَا أَرَادَ أَنْ يَحْلِقَ رَأْسَهُ فَلْيَبْدَأْ مِنَ النَّاصِيَةِ إِلَى الْعَظْمَيْنِ وَ لْيَقُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ ص- اللَّهُمَّ أَعْطِنِي بِكُلِّ شَعْرَةٍ نُوراً يَوْمَ الْقِيَامَةِ وَ إِذَا فَرَغَ فَلْيَقُلْ اللَّهُمَّ زَيِّنِّي بِالتَّقْوَى وَ جَنِّبْنِي الرَّدَى.
And it is reported –
‘Whenever one intends to shave his head, let him begin from the forehead to the two bones, and let him say, ‘In the Name of Allah-azwj, and by Allah-azwj, and upon the nation (religion) of Rasool-Allah-saww! O Allah-azwj! Give me a (ray of) light on the Day of Qiyamah for every hair’; and when he is free, let him say, ‘Adorn me with the piety and Keep me away from the ruination’’.[324]
وَ مِنْ كِتَابِ طِبِّ الْأَئِمَّةِ عَنِ الصَّادِقِ ع قَالَ: التَّنْظِيفُ بِالْمُوسَى فِي كُلِّ سَبْعٍ وَ بِالنُّورَةِ فِي كُلِّ خَمْسَةَ عَشَرَ يَوْماً.
And from the book ‘Tibb Al-Aimma-asws’, from Al-Sadiq-asws having said: ‘The cleansing with the razor is in every seven (days), and with Al-Noura (wax) in every fifteen days’’.[325]
وَ مِنْ كِتَابِ اللِّبَاسِ قَالَ الرِّضَا ع ثَلَاثٌ مَنْ عَرَفَهُنَّ لَمْ يَدَعْهُنَّ إِحْفَاءُ الشَّعْرِ وَ نِكَاحُ الْإِمَاءِ وَ تَشْمِيرُ الثَّوْبِ.
And from ‘Kitab Al Libaas’ –
‘Al-Reza-asws said: ‘Three (traits), one who recognises these will not leave these – hiding the hair (wearing head turbine), and marrying the maids, and rolling up the clothes’’.[326]
عَنْهُ ع قَالَ: ثَلَاثٌ مِنْ سُنَنِ الْمُرْسَلِينَ التَّعَطُّرُ وَ إِحْفَاءُ الشَّعْرِ وَ كَثْرَةُ الطُّرُوقَةِ. يَعْنِي الْجِمَاعَ.
From him-asws having said: ‘Three (traits) are from Sunnah’s (conducts) of the Messengers-as – the perfuming, and hiding the hair, and many marriages (meaning the sex)’’.[327]
From Amro Bin Usman, from the one who narrated it,
‘From Al-Reza-asws, he (the narrator) said, ‘We said to him-asws, ‘The people are claiming that every shaving (of head) in other than Mina is a torment’.
عَنْ عَمْرِو بْنِ عُثْمَانَ عَمَّنْ حَدَّثَهُ عَنِ الرِّضَا ع قَالَ: قُلْنَا لَهُ إِنَّ النَّاسَ يَزْعُمُونَ أَنَّ كُلَّ حَلْقٍ فِي غَيْرِ مِنًى مُثْلَةٌ فَقَالَ سُبْحَانَ اللَّهِ كَانَ أَبُو الْحَسَنِ يَعْنِي أَبَاهُ يَرْجِعُ مِنَ الْحَجِّ فَيَأْتِي بَعْضَ ضِيَاعِهِ فَلَا يَدْخُلُ الْمَدِينَةَ حَتَّى يَحْلِقَ رَأْسَهُ.
He-asws said: ‘Glory be to Allah-azwj! Abu Al-Hassan-asws, (meaning his-asws father-asws) was returning from the Hajj, so he-asws came to one of his-asws estates. He-asws did not enter Al-Medina until he-asws had shave off his-asws head’’.[328]
وَ عَنِ الصَّادِقِ ع قَالَ قَالَ النَّبِيُّ ص الشَّعْرُ الْحَسَنُ مِنْ كِسْوَةِ اللَّهِ فَأَكْرِمُوهُ.
And from Al-Sadiq-asws having said: ‘The Prophet-saww said: ‘The beautiful hair is from the Clothing of Allah-azwj, therefore honour it’’.[329]
وَ عَنِ الصَّادِقِ ع قَالَ: مَنِ اتَّخَذَ شَعْراً فَلْيُحْسِنْ وِلَايَتَهُ أَوْ لِيَجُزَّهُ.
And from Al-Sadiq-asws having said: ‘One who takes (keeps long) hair, so let him improve it’s state, or let him part it’’.[330]
وَ عَنْهُ ع قَالَ: مَنِ اتَّخَذَ شَعْراً فَلَمْ يَفْرُقْهُ فَرَقَهُ اللَّهُ بِمِنْشَارٍ مِنْ نَارٍ وَ كَانَ شَعْرُ رَسُولِ اللَّهِ ص وَفْرَةً لَمْ يَبْلُغِ الْفَرْقَ.
And from him-asws having said: ‘One who takes (keeps long) hair, but does not part it, Allah-azwj will Part him with a saw of Fire; and hair of Rasool-Allah-saww was abundant, not reaching the parting’’.[331]
وَ عَنِ الصَّادِقِ ع قَالَ: أَلْقُوا الشَّعْرَ عَنْكُمْ فَإِنَّهُ يُحَسِّنُ.
And from Al-Sadiq-asws having said: ‘Cast (comb) the hair away from you, for it is better’’.[332]
وَ مِنْ كِتَابِ اللِّبَاسِ عَنْ أَيُّوبَ بْنِ هَارُونَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع كَانَ رَسُولُ اللَّهِ ص يَفْرُقُ شَعْرَهُ
And from ‘Kitab Al Libaas’ – from Ayoub Bin Haroun who said,
‘I asked Abu Abdullah-asws, ‘Did Rasool-Allah-saww used to part his-saww hair?’
قَالَ لَا وَ كَانَ شَعْرُ رَسُولِ اللَّهِ ص إِذَا طَالَ طَالَ إِلَى شَحْمَةِ أُذُنِهِ.
He-asws said: ‘No, and the hair of Rasool-Allah-saww, when he-saww grew it long, it was long up to his ear lobes’’.[333]
عَنْ عَمْرِو بْنِ ثَابِتٍ عَنِ الصَّادِقِ ع قَالَ: إِنَّهُمْ يَرْوُونَ أَنَّ الْفَرْقَ مِنَ السُّنَّةِ
From Amro Bin Sabit,
‘From Al-Sadiq-asws, he (the narrator) said, ‘They are reporting that the parting (of the hair) is from the Sunnah’.
قَالَ مَا هُوَ مِنَ السُّنَّةِ
He-asws said: ‘It is not from the Sunnah’.
I said, ‘They are claiming that the Prophet-saww parted (his-saww hair)!’
قَالَ مَا فَرَقَ النَّبِيُّ ص وَ مَا كَانَتِ الْأَنْبِيَاءُ تُمْسِكُ الشَّعْرَ.
He-asws said: ‘The Prophet-saww did not part (his-saww hair, and the Prophets-as did not used to withhold (keep long) the hair’’.[334]
2- كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ أَبِي الْحَسَنِ ع قَالَ: إِذَا أَخَذْتَ مِنْ شَعْرِ رَأْسِكَ فَابْدَأْ بِالنَّاصِيَةِ وَ مُقَدَّمِ رَأْسِكَ وَ الصُّدْغَيْنِ إِلَى الْقَفَا فَكَذَلِكَ السُّنَّةُ وَ قُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ عَلَى مِلَّةِ إِبْرَاهِيمَ وَ سَنَةِ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ حَنِيفاً مُسْلِماً وَ ما أَنَا مِنَ الْمُشْرِكِينَ
The book of Zayd Al Narsy –
‘From Abu Al-Hassan-asws having said: ‘When you take (cut) from hair of your head, begin with the forelock and front of your head and the two temples to the back. Like that is the Sunnah, and say, ‘In the Name of Allah-azwj, and by Allah-azwj, and upon the nation (religion) of Ibrahim‑as and Sunnah of Muhammad-saww and Progeny-asws of Muhammad-saww, upright, submitting, and I am not from the Polytheists.
اللَّهُمَّ أَعْطِنِي بِكُلِّ شَعْرَةٍ وَ طَاقَةٍ فِي الدُّنْيَا نُوراً يَوْمَ الْقِيَامَةِ
O Allah-azwj! Give me for every hair and lock and lock in the world, a Noor on the Day of Qiyamah.
اللَّهُمَّ أَبْدِلْنِي مَكَانَهُ شَعْراً لَا يَعْصِيكَ تَجْعَلُهُ زِينَةً لِي وَ وَقَاراً فِي الدُّنْيَا وَ نُوراً سَاطِعاً يَوْمَ الْقِيَامَةِ
O Allah-azwj! Replace for me hair in its place not disobeying You-azwj, being an adornment for me and dignity in the world, and shining Noor on the Day of Qiyamah’.
ثُمَّ تَجْمَعُ شَعْرَكَ وَ تَدْفِنُهُ وَ تَقُولُ اللَّهُمَّ اجْعَلْهُ إِلَى الْجَنَّةِ وَ لَا تَجْعَلْهُ إِلَى النَّارِ وَ قَدِّسْ عَلَيْهِ وَ لَا تَسْخَطْ عَلَيْهِ وَ طَهِّرْهُ حَتَّى تَجْعَلَهُ كَفَّارَةً وَ ذُنُوباً تَنَاثَرَتْ عَنِّي بِعَدَدِهِ وَ مَا تُبَدِّلُهُ مَكَانَهُ فَاجْعَلْهُ طَيِّباً وَ زِينَةً وَ وَقَاراً وَ نُوراً فِي الْقِيَامَةِ مُنِيراً يَا أَرْحَمَ الرَّاحِمِينَ
Then gather your hair and bury it, and say, ‘O Allah-azwj! Make it to be in the Paradise and do not Make it to be in the Fire, and Sanctify upon it and do not be Wrathful upon it, and Clean it until You-azwj Make it to be an atonement, and sins of its number scattering away from me, and whatever You-azwj Replace in its place, Make it to be good, and an adornment, and dignity, and radiating Noor on the Day of Qiyamah, of most Merciful of the merciful ones!
اللَّهُمَّ زَيِّنِّي بِالتَّقْوَى وَ جَنِّبْنِي وَ جَنِّبْ شَعْرِي وَ بَشَرِيَ الْمَعَاصِيَ وَ جَنِّبْنِي الرَّدَى فَلَا يَمْلِكُ ذَلِكَ أَحَدٌ سِوَاكَ.
O Allah-azwj! Adorn me with the piety, and Shield me, and Keep aside my hair and the disobedience due to my hair, and Keep aside the ruination from it, for no one can Control that apart from You-azwj!’’[335]
3- ب، قرب الإسناد عَنِ الْيَقْطِينِيِّ عَنِ الْقَدَّاحِ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: احْتَبَسَ الْوَحْيُ عَنِ النَّبِيِّ ص
(The book) ‘Qurb Al Asnad’, from Al Yaqteeny, from Al Qaddah,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘The Revelation was Withheld from the Prophet-saww’.
قَالَ فَقِيلَ احْتَبَسَ عَنْكَ الْوَحْيُ يَا رَسُولَ اللَّهِ
He-asws said: ‘It was said, ‘The Revelation has been Withheld from you, O Rasool-Allah-saww!’’
قَالَ فَقَالَ رَسُولُ اللَّهِ ص وَ كَيْفَ لَا يُحْبَسُ عَنِّي الْوَحْيُ وَ أَنْتُمْ لَا تُقَلِّمُونَ أَظْفَارَكُمْ وَ لَا تُنَقُّونَ رَوَائِحَكُمْ.
He-asws said: ‘Rasool-Allah-saww said: ‘And how can the Revelation not be Withheld me-saww while you are no clipping your nails, nor are you purifying your smells’’.[336]
4- ب، قرب الإسناد عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كَفَى بِالْمَاءِ طِيباً.
(The book) ‘Qurb Al Asnaad’ – from Haroun, from Ibn Sadaqah,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘It suffices with the water as a perfume’’.[337]
5- ل، الخصال الْأَرْبَعُمِائَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع غَسْلُ الرَّأْسِ يَذْهَبُ بِالدَّرَنِ وَ يُنَقِّي الْقَذَى
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al Arbamiya’ – ‘Amir Al-Momineen-asws said: ‘Washing the head does away with the filth and purifies the spots’.
وَ قَالَ ع غَسْلُ الثِّيَابِ يَذْهَبُ بِالْهَمِّ وَ الْحُزْنِ وَ هُوَ طَهُورٌ لِلصَّلَاةِ
And he-asws said: ‘Washing the clothes does away with the worries, and the grief, and it is cleansing for the Salat’.
وَ قَالَ ع تَنَظَّفُوا بِالْمَاءِ مِنَ الرِّيحِ الْمُنْتِنِ الَّذِي يُتَأَذَّى بِهِ وَ تَعَهَّدُوا أَنْفُسَكُمْ فَإِنَّ اللَّهَ يُبْغِضُ مِنْ عِبَادِهِ الْقَاذُورَةَ الَّذِي يَتَأَنَّفُ بِهِ مَنْ جَلَسَ إِلَيْهِ
And he-asws said: ‘And he-asws said: ‘Clean yourselves with the water from the stinky smell which you are hurting (others) with, and pact yourselves (with it), for Allah-azwj Hates from His-azwj servants, the filth which turns the nose of the one he sits to’.
وَ قَالَ ع اتَّخِذُوا الْمَاءَ طِيباً.
And he-asws said: ‘Take the water as a perfume’’.[338]
6- ب، قرب الإسناد عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: مَنِ اتَّخَذَ ثَوْباً فَلْيَسْتَنْظِفْهُ وَ مَنِ اتَّخَذَ دَابَّةً فَلْيَسْتَفْرِهْهَا وَ مَنِ اتَّخَذَ امْرَأَةً فَلْيُكْرِمْهَا فَإِنَّمَا امْرَأَةُ أَحَدِكُمْ لُعْبَةٌ فَمَنِ اتَّخَذَهَا فَلَا يُضَيِّعْهَا وَ مَنِ اتَّخَذَ شَعْراً فَلَمْ يَفْرُقْهُ فَرَقَهُ اللَّهُ يَوْمَ الْقِيَامَةِ بِمِنْشَارٍ مِنَ النَّارِ.
(The book) ‘Qurb Al Asnaad’ – From Haroun, from Ibn Sadaqah,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘One who takes a cloth, let him clean it; and one who takes an animal, let him wash it; and one who takes a woman, let him honour her, for rather, a woman (wife) of one of you is a plaything, so the one who takes her, he should not waste her; and one who takes (keeps long) hair, but does not part it, Allah-azwj will Part him on the Day of Qiyamah with a saw of Fire’’.[339]
7- ثو، ثواب الأعمال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ إِسْحَاقَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع- اسْتَأْصِلْ شَعْرَكَ تَقِلُّ دَوَابُّهُ وَ دَرَنُهُ وَ وَسَخُهُ وَ تَغْلُظُ رَقَبَتُكَ وَ يَجْلُو بَصَرَكَ.
(The book) ‘Sawaab Al Amaal’ – from Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad, from Al Ahwazy, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from Is’haq who said,
‘Abu Abdullah-asws said to me: ‘Eradicating your hair will reduce its insects (lice), and its dirt, and its filth, and thicken your neck, and polishes your sight’’.[340]
8- ضا، فقه الرضا عليه السلام إِيَّاكَ أَنْ تَدَعَ الْفَرْقَ إِنْ كَانَ لَكَ شَعْرٌ فَقَدْ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ مَنْ لَمْ يَفْرُقْ شَعْرَهُ فَرَقَهُ اللَّهُ بِمِنْشَارٍ مِنَ النَّارِ فِي النَّارِ.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws: ‘Beware of leaving the parting, if there were to be hair for you, for it has been reported from Abu Abdullah-asws, may the Salawaat of Allah-azwj be upon him, said: ‘One who does not part his hair, Allah-azwj Part him with a saw of fire in the Fire’’.[341]
9- ضا، فقه الرضا عليه السلام وَ إِذَا أَرَدْتَ أَنْ تَأْخُذَ شَعْرَكَ فَابْدَأْ بِالنَّاصِيَةِ فَإِنَّهَا مِنَ السُّنَّةِ وَ قُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ ص وَ سُنَّتِهِ حَنِيفاً مُسْلِماً وَ ما أَنَا مِنَ الْمُشْرِكِينَ اللَّهُمَّ أَعْطِنِي بِكُلِّ شَعْرَةٍ نُوراً سَاطِعاً يَوْمَ الْقِيَامَةِ
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws: ‘And when you want to take (shave) your hair, begin with the forelocks, for it is from the Sunnah, and say, ‘In the Name of Allah-azwj, and by Allah-azwj, and upon the nation (religion) of Rasool-Allah-saww and his-saww Sunnah, uprightly, submissively, and I am not from the Polytheists. O Allah-azwj! Give me for every hair, a shining light on the Day of Qiyamah’.
فَإِذَا فَرَغْتَ فَقُلِ اللَّهُمَّ زَيِّنِّي بِالتُّقَى وَ جَنِّبْنِي الرَّدَى وَ جَنِّبْ شَعْرِي وَ بَشَرِيَ الْمَعَاصِيَ وَ جَمِيعَ مَا تَكْرَهُ مِنِّي فَإِنِّي لَا أَمْلِكُ لِنَفْسِي نَفْعاً وَ لَا ضَرّاً وَ اسْتَقْبِلِ الْقِبْلَةَ وَ ابْتَدِئْ بِالنَّاصِيَةِ وَ احْلِقْ إِلَى الْعَظْمَيْنِ النَّابِتَيْنِ الدَّانِيَيْنِ لِلْأُذُنَيْنِ.
When you are free, then say, ‘O Allah-azwj! Adorn me with the piety, and Keep me aside from the ruination, and Keep aside the disobedience from my hair and my skin and entirety of what You-azwj Dislike from me, for I can neither control any benefit for myself nor any harm’, and face the Qiblah and begin with the forelocks and shave the growth up to the two bones proximal to the two ears’’.[342]
10- سر، السرائر مِنْ جَامِعِ الْبَزَنْطِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الشَّعْرَ عَلَى الرَّأْسِ إِذَا طَالَ أَضْعَفَ الْبَصَرَ وَ ذَهَبَ بِضَوْءِ نُورِهِ وَ طَمُّ الشَّعْرِ يُجَلِّي الْبَصَرَ وَ يَزِيدُ فِي ضَوْءِ نُورِهِ.
(The book) ‘Al Saraair’, from ‘Jamie’ of Al Bazanty, from Al-Hassan Bin Ali Bin Yaqteen, from his father,
‘From Abu Al-Hassan-asws the 1st, he (the narrator) said, ‘I heard him-asws saying: ‘The hair upon the head, when it is long, weakens the sight, and does away with illumination of his Noor, and covering the hair polishes the sight and increases in illumination of his Noor’’.[343]
11- سر، السرائر مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع أَنَّهُ نَهَى عَنِ الْقَنَازِعِ وَ الْقُصَصِ وَ نَقْشِ الْخِضَابِ قَالَ وَ إِنَّمَا هَلَكَتْ نِسَاءُ بَنِي إِسْرَائِيلَ مِنْ قِبَلِ الْقُصَصِ وَ نَقْشِ الْخِضَابِ.
(The book) ‘Al Saraair’ – Muhammad Bin Ali Bin Mahboub, from Al-Hassan Bin Ali, from Al Nowfaly, from Al Sakuni,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having prohibited from the disguising, and the story-telling, and engraving (designing) the dyes, and he-asws said: ‘The womenfolk of the children of Israel were destroyed from an aspect of the story-telling, and designing the dyeing’’.[344]
12- سر، السرائر مِنْ كِتَابِ أَبِي الْقَاسِمِ بْنِ قُولَوَيْهِ رَوَى جَابِرٌ أَنَّ حَلْقَ الرَّأْسِ مُثْلَةٌ بِالشَّابِّ وَ وَقَارٌ بِالشَّيْخِ.
(The book) ‘Al Saraair’, from the book of Abu Al Qasim Bin Qawlawayh –
‘It is reported by Jabir, ‘Shaving the head is a torment with the youths, and dignity with the old men’’.[345]
باب 5 غسل الرأس بالخطمي و السدر و غيرهما
CHAPTER 5 – WASHING THE HEAD WITH THE HIBISCUS AND THE LOTUS, AND OTHER SUCH
1- ثو، ثواب الأعمال عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: غَسْلُ الرَّأْسِ بِالْخِطْمِيِّ أَمَانٌ مِنَ الصُّدَاعِ وَ بَرَاءَةٌ مِنَ الْفَقْرِ وَ طَهُورٌ لِلرَّأْسِ مِنَ الْحَزَازَةِ.
(The book) ‘Sawaab Al Amaal’ – from Al Attar, from his father, from Al Ashary, from Musa Bin Umar, from Muhammad Bin Sinan, from Abu Saeed Al Qammat, from Umar Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘Washing the head with the hibiscus is safety from the headache, and freedom from the poverty, and cleansing for the head from the lichens’’.[346]
2- ثو، ثواب الأعمال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: غَسْلُ الرَّأْسِ بِالْخِطْمِيِّ يَنْفِي الْفَقْرَ وَ يَزِيدُ فِي الرِّزْقِ وَ قَالَ هُوَ نُشْرَةٌ.
(The book) ‘Sawaab Al Amaal’ – from Ibn Al Waleed, from Al Saffar, from Muhammad Bin Isa, from Abu Ayoub Al Madainy, from Ibn Abu Umeyr, from Sufyan Bin Al Simt,
‘From Abu Abdullah-asws having said: ‘Washing the head with the hibiscus negates the poverty and increases in the sustenance’. And he-asws said: ‘It is a scent’’.[347]
3- ثو، ثواب الأعمال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ ع قَالَ: غَسْلُ الرَّأْسِ بِالْخِطْمِيِّ يَجْلِبُ الرِّزْقَ جَلْباً.
(The book) ‘Sawaab Al Amaal’ – from Ibn Al Waleed, from Al Saffar, from Muhammad Bin Isa, from Muhammad Bin Ismail, from Mansour Bin Yunus,
‘From Abu Al-Hassan-asws having said: ‘Washing the head with the hibiscus attracts the sustenance with an attraction’’.[348]
4- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ النَّوْفَلِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ رَسُولَ اللَّهِ ص اغْتَمَّ فَأَمَرَهُ جَبْرَئِيلُ ع أَنْ يَغْسِلَ رَأْسَهُ بِالسِّدْرِ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad, from Muhammad Bin Isa, from Al Nowfaly, from Isa Bin Abdullah Al Alawy, from his father, from his grandfather,
‘Rasool-Allah-saww was sad, so Jibraeel-as instructed him-saww with washing his-saww head with the lotus’’.[349]
5- مكا، مكارم الأخلاق وَ كَانَ ذَلِكَ سِدْراً مِنْ سِدْرَةِ الْمُنْتَهَى.
(The book) ‘Makarim Al Akhlaaq’ –
‘And that was lotus from ‘Sidrat Al-Muntaha’’.[350]
6- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ زَيْدٍ النَّرْسِيِّ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ رَسُولُ اللَّهِ ص يَغْسِلُ رَأْسَهُ بِالسِّدْرِ وَ يَقُولُ اغْسِلُوا رُءُوسَكُمْ بِوَرَقِ السِّدْرِ وَ نَقُّوا فَإِنَّهُ قَدَّسَهُ كُلُّ مَلَكٍ مُقَرَّبٍ وَ كُلُّ نَبِيٍّ مُرْسَلٍ
(The book) ‘Sawaab Al Amaal’ – from his father, from Ali, from his father, from Ibn Abu Umeyr, from Zayd Al Narsy, from one of his companions who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww used to wash his-as head with the bari (jujube) and said: ‘And wash your heads with the bari (jujube) leaves, and purify, for it has been sanctified by every Angel of Proximity and every Messenger-as Prophet-as.
وَ مَنْ غَسَلَ رَأْسَهُ بِوَرَقِ السِّدْرِ صَرَفَ اللَّهُ عَنْهُ وَسْوَسَةَ الشَّيْطَانِ سَبْعِينَ يَوْماً وَ مَنْ صَرَفَ اللَّهُ عَنْهُ وَسْوَسَةَ الشَّيْطَانِ سَبْعِينَ يَوْماً لَمْ يَعْصِ اللَّهَ وَ مَنْ لَمْ يَعْصِ دَخَلَ الْجَنَّةَ.
And one who washes his head with the bari (jujube) leaves, Allah-azwj will Turn away insinuations of the Satan-la away from him for seventy days, and the one from whom Allah-azwj Turns away insinuations of the Satan-la for seventy days, will not disobey Allah-azwj, and the one who does not disobey (Allah-azwj), will enter the Paradise’’.[351]
7- طب، طب الأئمة عليهم السلام عَنِ ابْنِ الْحَرِيرِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْوَلِيدِ بْنِ أَبَانٍ عَنِ النُّعْمَانِ بْنِ يَعْلَى قَالَ حَدَّثَنَا جَابِرٌ الْجُعْفِيُّ قَالَ: شَكَوْتُ إِلَى أَبِي جَعْفَرٍ ع وَسَخاً كَثِيراً يُوَسِّخُ ثِيَابِي فَقَالَ دُقَّ الْآسَ وَ اسْتَخْرِجْ مَاءَهُ وَ اضْرِبْهُ عَلَى خَلِّ خَمْرٍ أَجْوَدِ مَا تَقْدِرُ عَلَيْهِ ضَرْباً شَدِيداً حَتَّى يُزْبِدَ ثُمَّ اغْسِلْ رَأْسَكَ وَ لِحْيَتَكَ بِهِ بِكُلِّ قُوَّةٍ ثُمَّ ادْهُنْهُ بَعْدَ ذَلِكَ بِدُهْنِ شَيْرَجٍ طَرِيٍّ فَإِنَّهُ يَقْلَعُهُ بِإِذْنِ اللَّهِ تَعَالَى.
(The book) ‘Tibb Al-Aimma-asws’, may the greetings be upon them-asws – from Ibn Al Hareyri, from Muhammad Bin Ismail, from Al Waleed Bin Aban, from Al Numan Bin Ya’la who said, ‘It is narrated to us by Jabir Al Jufy who said,
‘I complained to Abu Ja’far-asws of a lot of dirt dirtying my clothes. He-asws said: ‘Powder the myrtle and extract its water and strike it upon wine vinegar as best as you are able upon, with severe striking until it increases. Then wash your head and your beard with it with every strength, then oil it after that with sesame oil, for it will uproot it by the Permission of Allah‑azwj the Exalted’’.[352]
8- مكا، مكارم الأخلاق مِنْ كِتَابِ مَنْ لَا يَحْضُرُهُ الْفَقِيهُ قَالَ الصَّادِقُ ع غَسْلُ الرَّأْسِ بِالْخِطْمِيِّ فِي كُلِّ جُمُعَةٍ أَمَانٌ مِنَ الْبَرَصِ وَ الْجُنُونِ.
(The book) ‘Makarim Al Akhlaq’, from the book ‘Man La Yahzar Al Faqeeh’ –
‘Al-Sadiq-asws said: ‘Washing the head with the hibiscus during every Friday is safety from the vitiligo and the insanity’’.[353]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع غَسْلُ الرَّأْسِ بِالْخِطْمِيِّ يَذْهَبُ بِالدَّرَنِ وَ يَنْفِي الْأَقْذَارَ.
And Amir Al-Momineen-asws said: ‘Washing the head with hibiscus does away with the dirt and negates the filth’’.[354]
وَ قَالَ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ ع غَسْلُ الرَّأْسِ بِالسِّدْرِ يَجْلِبُ الرِّزْقَ جَلْباً.
And Abu Al-Hassan Musa Bin Ja’far-asws said: ‘Washing the head with the lotus attracts the sustenance with an attraction’’.[355]
مِنْ تَهْذِيبِ الْأَحْكَامِ مَنْ أَخَذَ شَارِبَهُ وَ قَلَّمَ أَظْفَارَهُ وَ غَسَلَ رَأْسَهُ بِالْخِطْمِيِّ يَوْمَ الْجُمُعَةِ كَانَ كَمَنْ أَعْتَقَ نَسَمَةً.
From ‘Tahzeeb Al Ahkaam’,
‘One who takes (trims) his moustache, and clips his nails, and washes his head with the hibiscus on the Day of Friday would be like the one who liberated a person’’.[356]
وَ مِنْ طِبِّ الْأَئِمَّةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ فِي وَصِيَّتِهِ لِأَصْحَابِهِ غَسْلُ الرَّأْسِ بِالْخِطْمِيِ يَذْهَبُ بِالدَّرَنِ وَ يُنَقِّي الدَّوَابَّ.
And from ‘Tibb Al-Aimma-asws’ – Amir Al-Momineen-asws said in his-asws advise to his-asws companions: ‘Washing the head with the hibiscus does away with the dirt and purifies the animals’’.[357]
عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ: شَكَوْتُ إِلَى أَبِي جَعْفَرٍ ع حَزَازاً فِي رَأْسِي- فَقَالَ ع دُقَّ الْآسَ وَ اسْتَخْرِجْ مَاءَهُ وَ اضْرِبْهُ بِخَلِّ خَمْرٍ أَجْوَدِ مَا تَقْدِرُ عَلَيْهِ ضَرْباً شَدِيداً حَتَّى يُزْبِدَ ثُمَّ اغْسِلْ بِهِ رَأْسَكَ وَ لِحْيَتَكَ بِكُلِّ قُوَّةٍ لَكَ ثُمَّ ادْهُنْهُ بَعْدَ ذَلِكَ بِدُهْنِ شَيْرَجٍ طَرِيٍّ تَبْرَأْ إِنْ شَاءَ اللَّهُ.
From Jabir Al Jufy who said,
‘I complained to Abu Ja’far-asws of the lichen in my head. He-asws said: ‘Powder the myrtle and extract its water and strike it upon the wine vinegar, as best as you are able upon, with severe striking until it increases. Then wash your head and your beard with it with every strength, then oil it after that with fresh sesame oil, you will be cured, if Allah-azwj so Desires’’.[358]
8- كِتَابُ زَيْدٍ النَّرْسِيِّ، قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ غَسْلُ الرَّأْسِ بِالْخِطْمِيِّ يَوْمَ الْجُمُعَةِ مِنَ السُّنَّةِ يُدِرُّ الرِّزْقَ وَ يَصْرِفُ الْفَقْرَ وَ يُحْسِنُ الشَّعْرَ وَ الْبَشَرَ وَ هُوَ أَمَانٌ مِنَ الصُّدَاعِ.
The book of Zayd Al Narsy who said,
‘I heard Abu Al-Hassan-asws saying: ‘Washing the head with the hibiscus on the Day of Friday is from the Sunnah, circulating the sustenance, and turning away the poverty, and beautifies the hair and the skin, and it is a safety from the headache’’.[359]
وَ مِنْهُ عَنْ بَعْضِ أَصْحَابِنَا قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ رَسُولُ اللَّهِ ص يَغْسِلُ رَأْسَهُ بِالسِّدْرِ وَ يَقُولُ مَنْ غَسَلَ رَأْسَهُ بِالسِّدْرِ صَرَفَ اللَّهُ عَنْهُ وَسْوَسَةَ الشَّيْطَانِ وَ مَنْ صُرِفَ عَنْهُ وَسْوَسَةُ الشَّيْطَانِ لَمْ يَعْصِ وَ مَنْ لَمْ يَعْصِ دَخَلَ الْجَنَّةَ.
And from him, from one of our companions who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww used to wash his head with the lotus, and he-saww said: ‘One who washes his head with the lotus, Allah-azwj will Turn away from him the insinuations of Satan-la, and one from whom the insinuation of Satan-la has been turned away will not disobey (Allah-azwj), and one who does not disobey will enter the Paradise’’.[360]
باب 6 الاطلاء بالنورة و آدابه و إزالة شعرة الإبط و العانة و غيرها
CHAPTER 6 – THE COATING (WAXING) WITH AL-NOURA, AND ITS ETIQUETTES, AND REMOVING THE ARMPIT HAIR, AND PUBIC HAIR, AND OTHER SUCH
1- ع، علل الشرائع عَنْ مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يُطَوِّلَنَّ أَحَدُكُمْ شَارِبَهُ وَ لَا عَانَتَهُ وَ لَا شَعْرَ إِبْطِهِ فَإِنَّ الشَّيْطَانَ يَتَّخِذُهَا مَخَابِيَ يَسْتَتِرُ فِيهَا.
(The book) ‘Ilal Al Sharaie’ – from Majaylawiya, from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Not one of you should grow long his moustache, nor his pubic hair, nor hair of his armpits, for the Satan-la takes it as a hiding place to conceal in it’’.[361]
2- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنِ الْقَاسِمِ عَنْ جَدِّهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: تَوَقَّوُا الْحِجَامَةَ يَوْمَ الْأَرْبِعَاءِ وَ النُّورَةَ فَإِنَ يَوْمَ الْأَرْبِعَاءِ يَوْمُ نَحْسٍ مُسْتَمِرٍّ وَ فِيهِ خُلِقَتْ جَهَنَّمَ.
(The book) ‘Al Khisaal’ – from Ibn Al Waleed, from Ahmad Bin Idrees, from Al Ashary, from Ibrahim Bin Is’haq, from Al Qasim, from his grandfather, from Abu Baseer,
‘From Abu Abdullah-asws, from his-asws father-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Fear the cupping and the waxing on the day of Wednesday, for the Wednesday is a Day of continuous bad luck [54:19], and Hell was Created during it’’.[362]
3- ل، الخصال عَنْ أَبِيهِ وَ ابْنِ الْوَلِيدِ مَعاً عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: السُّنَّةُ فِي النُّورَةِ فِي كُلِّ خَمْسَةَ عَشَرَ يَوْماً فَمَنْ أَتَتْ عَلَيْهِ أَحَدٌ وَ عِشْرُونَ يَوْماً وَ لَمْ يَتَنَوَّرْ فَلْيَسْتَدِنْ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ لْيَتَنَوَّرْ وَ مَنْ أَتَتْ عَلَيْهِ أَرْبَعُونَ يَوْماً وَ لَمْ يَتَنَوَّرْ فَلَيْسَ بِمُؤْمِنٍ وَ لَا مُسْلِمٍ وَ لَا كَرَامَةً.
(The book) ‘Al Khisaal’ – from his father and Ibn Al Waleed, both together from Sa’ad, from Ibn Isa, from Ibn Abu Umeyr, from one of our companions,
‘From Abu Abdullah-asws having said: ‘The Sunnah regarding the waxing is during every fifteen days. The one upon whom twenty-one days come and he has not done waxing, let him draw closer to Allah-azwj Mighty and Majestic, and let him do waxing, and one forty days come upon and he has not done waxing, he is neither Momin nor a Muslim, and there is no prestige’’.[363]
4- ل، الخصال عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَتْرُكْ حَلْقَ عَانَتِهِ فَوْقَ الْأَرْبَعِينَ يَوْماً فَإِنْ لَمْ يَجِدْ فَلْيَسْتَقْرِضْ بَعْدَ الْأَرْبَعِينَ وَ لَا يُؤَخِّرْ.
(The book) ‘Al Khisaal’ – from Majaylawiya, from his uncle, from Haroun, from Ibn Sadaqah,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who were to believing in Allah-azwj and the Last Day, so he should not neglect shaving his pubic hair for more than forty days. If he does not find (the means), let him borrow after forty days and not delay’’.[364]
5- ل، الخصال الْأَرْبَعُمِائَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع النُّورَةُ نُشْرَةٌ وَ طَهُورٌ لِلْجَسَدِ.
(The book) ‘Al Khisaal’ –
(The Hadeeth) ‘Al-Arbamiya’ – ‘Amir Al-Momineen-asws said: ‘Al-Noura (wax) is a scent and cleansing for the body’’.[365]
وَ قَالَ ع أُحِبُّ لِلْمُؤْمِنِ أَنْ يَطَّلِيَ فِي كُلِّ خَمْسَةَ عَشَرَ يَوْماً مِنَ النُّورَةِ-
And he-asws said: ‘I-asws love it for the Momin if he were to coat from Al-Noura (wax) every fifteen days’.
وَ قَالَ تَوَقَّوُا الْحِجَامَةَ وَ النُّورَةَ يَوْمَ الْأَرْبِعَاءِ فَإِنَّ يَوْمَ الْأَرْبِعَاءِ يَوْمُ نَحْسٍ مُسْتَمِرٍّ وَ فِيهِ خُلِقَتْ جَهَنَّمُ.
And he-asws said: ‘Fear the cupping and Al-Noura (waxing) on the day of Wednesday, for the day of Wednesday is of continuous bad luck, and Hell was Created during it’’.[366]
6- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْحِنَّاءُ بَعْدَ النُّورَةِ أَمَانٌ مِنَ الْجُذَامِ وَ الْبَرَصِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘(Applying) the Henna after Al-Noura (wax) is safety from the leprosy and the vitiligo’’.[367]
7- ثو، ثواب الأعمال عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنِ النَّهَاوَنْدِيِّ عَنْ إِسْحَاقَ بْنِ إِسْمَاعِيلَ الصُّوفِيِّ عَنِ الْعَبَّاسِ بْنِ أَبِي الْعَبَّاسِ عَنْ عُبْدُوسِ بْنِ إِبْرَاهِيمَ رَفَعَ الْحَدِيثَ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: الْحِنَّاءُ يَذْهَبُ بِالسَّهَكِ وَ يَزِيدُ فِي مَاءِ الْوَجْهِ وَ يُطَيِّبُ النَّكْهَةَ وَ يُحَسِّنُ الْوَلَدَ-
(The book) ‘Sawaab Al Amaal’ – From Al Attar, from his father, from Al Ashary, from Al Nahawandy, from Is’haq Bin Ismail Al Sowfy, from Al Abbas Bin Abu Al Abbas, from Ubdous Bin Ibrahim raising the Hadeeth to,
‘Abu Abdullah-asws having said: ‘The Henna does away with the sweaty smell, and increases in water of the face, and freshens the breath, and improves the birth’.
وَ قَالَ مَنِ اطَّلَى فَتَدَلَّكَ بِالْحِنَّاءِ مِنْ قَرْنِهِ إِلَى قَدَمِهِ نُفِيَ عَنْهُ الْفَقْرُ.
And he-asws said: ‘One who coats (with wax) and massages with the Henna from his head to his foot, the poverty will be negated from him’’.[368]
8- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مُوسَى قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص مَنِ اطَّلَى وَ اخْتَضَبَ بِالْحِنَّاءِ آمَنَهُ اللَّهُ مِنْ ثَلَاثِ خِصَالٍ الْجُذَامِ وَ الْبَرَصِ وَ الْآكِلَةِ إِلَى طَلْيَةٍ مِثْلِهَا.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad, from Al Barqy, from his father, from Al-Hassan Bin Musa who said,
‘I heard Abu Al-Hassan-asws saying: ‘Rasool-Allah-saww: ‘One who coats (waxes) and dyes with Henna, Allah-azwj will Secure him from three characteristics – the leprosy, and the vitiligo, and ‘Al Aakila’ (illness) up to the next time’’.[369]
9- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ جَدِّهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع النُّورَةُ نُشْرَةٌ وَ طَهُورٌ لِلْجَسَدِ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Al Himeyri, from Muhammad Bin Al Qasim, from his grandfather, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Al-Noura (wax) is a scent and cleansing for the body’’.[370]
10- ير، بصائر الدرجات عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَالِمٍ مَوْلَى عَلِيِّ بْنِ يَقْطِينٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: أَرَدْتُ أَنْ أَكْتُبَ إِلَيْهِ أَسْأَلَهُ يَتَنَوَّرُ الرَّجُلُ وَ هُوَ جُنُبٌ
(The book) ‘Basaair Al Darajaat’ – from Ahmad Bin Muhammad, from Al Ahwazy, from Ibn Abu Umeyr, from Salim slave of Ali Bin Yaqteen, from Ali Bin Yaqteen who said,
‘I intended to write to him-asws asking him-asws whether the man can do waxing while he is with sexual impurity’.
قَالَ فَكَتَبَ إِلَيَّ ابْتِدَاءً النُّورَةُ تَزِيدُ الْجُنُبَ نَظَافَةً وَ لَكِنْ لَا يُجَامِعِ الرَّجُلُ مُخْتَضِباً وَ لَا تُجَامَعِ الْمَرْأَةُ مُخْتَضِبَةً.
He (the narrator) said, ‘He-asws wrote to me initiating: ‘Al-Noura (waxing) increases the one with sexual impurity in cleanliness, but the man should not have sex while dyed, nor should the woman have sex while dyed’’.[371]
11- سن، المحاسن عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي أَيُّوبَ الْمَكِّيِّ عَنْ مُحَمَّدِ بْنِ الْبَخْتَرِيِّ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ لَا يُؤْكَلْنَ وَ يُسْمِنَّ وَ ثَلَاثٌ يُؤْكَلْنَ وَ يَهْزِلْنَ فَأَمَّا اللَّوَاتِي يُؤْكَلْنَ وَ يَهْزِلْنَ فَالطَّلْعُ وَ الْكُسْبُ وَ الْجَوْزُ وَ أَمَّا اللَّوَاتِي لَا يُؤْكَلْنَ وَ يُسْمِنَّ فَالنُّورَةُ وَ الطِّيبُ وَ لُبْسُ الْكَتَّانِ.
(The book) ‘Al Mahasin’ – from Mansour Bin Al Abbas, from Muhammad Bin Abdullah, from Abu Ayoub Al Makky, from Muhammad Bin Al Bakhtary, from Umar Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘Three (things) are not eaten and yet they fatten, and three (things) are eaten and yet they slimmen. As for those which are eaten and yet they slimmen – date palm pollen, and oil cake, and the walnut; and as for those which are not eaten and yet they fatten – the Noura (waxing), and the perfume, and wearing the flax (linen)’’.[372]
سن، المحاسن عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ وَ فِيهِ اسْتِشْعَارُ الْكَتَّانِ.
(The book) ‘Al Mahasin’ – from one of our companions raising it,
‘From Abu Abdullah-asws – similar to it, and in it: ‘Feeling the flax (linen)’’.[373]
12- سر، السرائر مِنْ جَامِعِ الْبَزَنْطِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ قَالَ سَمِعْتُهُ يَقُولُ شَعْرُ الْجَسَدِ إِذَا طَالَ قَطَعَ مَاءَ الصُّلْبِ وَ أَرْخَى الْمَفَاصِلَ وَ أَوْرَثَ الضَّعْفَ وَ الْكَسَلَ وَ إِنَّ النُّورَةَ تَزِيدُ مَاءَ الصُّلْبِ وَ تُقَوِّي الْبَدَنَ وَ تَزِيدُ فِي شَحْمِ الْكُلْيَتَيْنِ وَ سَمْنِ الْبَدَنِ.
(The book) ‘Al Saraair’ – from Jamir Al Bazanty, from Al-Hassan Bin Ali Bin Yaqteen, from his father,
‘Abu Al-Hassan-asws the 1st, he (the narrator) said, ‘I heard him-asws saying: ‘Hair of the body, when grown long, cuts water of the loins, and relaxes the joints, and inherits the weakness and the laziness, and the Noura (wax) increases water of the loins, and strengthens the body, and increases in fat of the kidneys, and fattens the body’’.[374]
13- مكا، مكارم الأخلاق كَانَ رَسُولُ اللَّهُ يَطَّلِي فَيَطْلِيهِ مَنْ يَطْلِيهِ حَتَّى إِذَا بَلَغَ مَا تَحْتَ الْإِزَارِ تَوَلَّاهُ بِنَفْسِهِ.
(The book) ‘Makarim Al Akhlaq’ –
‘Rasool-Allah-saww would get waxing done by someone who could do the waxing until when he reached what is beneath the undergarment, he-saww would take charge of it himself‑saww’’.[375]
14- مكا، مكارم الأخلاق سُئِلَ الصَّادِقُ ع عَنْ إِطَالَةِ الشَّعْرِ قَالَ كَانَ أَصْحَابُ رَسُولِ اللَّهِ ص مُقَصِّرِينَ يَعْنِي الطَّمَّ.
(The book) ‘Makarim Al Akhlaq’ –
‘Al-Sadiq-asws was asked about growing the hair long. He-asws said: ‘Companions of Rasool-Allah-saww were shortening, meaning the covering’’.[376]
وَ عَنْهُ ع قَالَ: أَخْذُ الشَّعْرِ مِنَ الْأَنْفِ يُحْسِنُ الْوَجْهَ.
And from him-asws having said: ‘Taking (clipping) the hair from the nose improves the face (looks)’’.[377]
عَنِ النَّبِيِّ ص قَالَ: مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَتْرُكْ عَانَتَهُ فَوْقَ أَرْبَعِينَ يَوْماً وَ لَا يَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ أَنْ تَدَعَ مِنْهَا فَوْقَ عِشْرِينَ يَوْماً.
From the Prophet-saww having said: ‘One who were to believe in Allah-azwj and the Last Day, he should not neglect his pubic hair more than forty days, nor is it permissible for a woman believing in Allah-azwj and the Last Day that she should leave from it more than twenty days’’.[378]
وَ فِي رِوَايَةٍ عَنِ الصَّادِقِ ع قَالَ: مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَتْرُكْ عَانَتَهُ أَكْثَرَ مِنْ أُسْبُوعٍ وَ لَا يَتْرُكِ النُّورَةَ أَكْثَرَ مِنْ شَهْرٍ فَمَنْ تَرَكَ أَكْثَرَ مِنْهُ فَلَا صَلَاةَ لَهُ- وَ قَالَ النَّبِيُّ ص احْلِقُوا شَعْرَ الْبَطْنِ الذِّكْرُ وَ الْأُنْثَى.
And in a report from Al-Sadiq-asws having said: ‘One who were to believe in Allah-azwj and the Last Day, he should not neglect his pubic hair more than a week, nor neglect Al-Noura (waxing) more than a month. The one who neglects more than it, there is no Salat for him. And the Prophet-saww said: ‘Shave off hair of the belly of the male and the female’’.[379]
عَنِ الصَّادِقِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ لِإِبْرَاهِيمَ ع تَطَهَّرْ فَحَلَقَ عَانَتَهُ
From Al-Sadiq-asws having said: ‘Allah-azwj Blessed and Exalted Said to Ibrahim-as: “Cleanse!” So he shaved his-as pubic hair’.
وَ كَانَ ع يَطْلِي إِبْطَيْهِ فِي الْحَمَّامِ- وَ يَقُولُ نَتْفُ الْإِبْطِ يُضْعِفُ الْمَنْكِبَيْنِ وَ يُوهِي وَ يُضْعِفُ الْبَصَرَ-
And he-asws used to coat (wax) his-asws armpits in the bathhouse, and said: ‘Plucking the armpits weakens the shoulder and disfigures and weakens the eyesight’.
وَ قَالَ حَلْقُهُ أَفْضَلُ مِنْ نَتْفِهِ وَ طَلْيُهُ أَفْضَلُ مِنْ حَلْقِهِ-
And he-asws said: ‘Shaving it is better than plucking it, and waxing it is better than shaving it’.
وَ فِي رِوَايَةِ زُرَارَةَ عَنْهُ ع- قَالَ نَتْفُهُ أَفْضَلُ مِنْ حَلْقِهِ وَ طَلْيُهُ أَفْضَلُ مِنْهُمَا-
And in a report of Zurara, from him-asws having said: ‘Plucking it is better than shaving it, and waxing it is better than both’.
وَ قَالَ عَلِيٌّ ع نَتْفُ الْإِبْطِ يَنْفِي الرَّائِحَةَ الْمَكْرُوهَةَ وَ هِيَ طَهُورٌ وَ سُنَّةٌ مِمَّا أَمَرَ بِهِ الطِّيِّبُ أَبُو الْقَاسِمِ عَلَيْهِ وَ عَلَى أَهْلِ بَيْتِهِ السَّلَامُ.
And he-asws said: ‘Plucking the armpit negates the abhorrent smell, and it is a cleansing and a Sunnah from what he-saww had instructed with, the goodly Abu Al Qasim-saww, may the greetings be upon him-saww and upon People-asws of his-saww Household’’.[380]
وَ قَالَ رَسُولُ اللَّهِ ص لَا يُطَوِّلَنَّ أَحَدُكُمْ شَعْرَ إِبْطِهِ فَإِنَّ الشَّيْطَانَ يَتَّخِذُهُ مَخْبَأً يَسْتَتِرُ بِهِ وَ الْجُنُبُ لَا بَأْسَ أَنْ يَطَّلِي لِأَنَّ النُّورَةَ تَزِيدُهُ نَظَافَةً.
And Rasool-Allah-saww said: ‘Not one of you should grow hair of his armpits long, for the Satan-la takes it as a hiding place to conceal with. There is no problem if one waxes, because Al-Noura (wax) increases the cleanliness’’.[381]
عَنِ الصَّادِقِ ع قَالَ: كَانَ بَيْنَ نُوحٍ وَ إِبْرَاهِيمَ ع أَلْفُ سَنَةٍ وَ كَانَ شَرِيعَةُ إِبْرَاهِيمَ بِالتَّوْحِيدِ وَ الْإِخْلَاصِ وَ خَلْعِ الْأَنْدَادِ وَ هِيَ الْفِطْرَةُ الَّتِي فَطَرَ النَّاسَ عَلَيْها وَ هِيَ الْحَنِيفِيَّةُ وَ أَخَذَ عَلَيْهِ مِيثَاقَهُ وَ أَنْ لَا يَعْبُدَ إِلَّا اللَّهَ وَ لَا يُشْرِكَ بِهِ شَيْئاً
From Al-Sadiq-asws having said: ‘There were a thousand years between Noah-as and Ibrahim-as, and the Law of Ibrahim-as was with the Tawheed, and the sincerity, and shunning the idols, and it is the nature which the people are Natured upon, and it is the uprightness, and its covenant was Taken upon him-as, and that he-as will not worship except Allah-azwj and not associate anything with Him-azwj’.
قَالَ وَ أَمَرَهُ بِالصَّلَاةِ وَ الْأَمْرِ وَ النَّهْيِ وَ لَمْ يَحْكُمْ عَلَيْهِ أَحْكَامَ فَرْضِ الْمَوَارِيثِ وَ زَادَهُ فِي الْحَنِيفِيَّةِ الْخِتَانَ وَ قَصَّ الشَّارِبِ وَ نَتْفَ الْإِبْطِ وَ تَقْلِيمَ الْأَظْفَارِ وَ حَلْقَ الْعَانَةِ وَ أَمَرَهُ بِبِنَاءِ الْبَيْتِ وَ الْحَجِّ وَ الْمَنَاسِكِ فَهَذِهِ كُلُّهَا شَرِيعَتُهُ ع.
He-asws said: ‘And He-azwj Commanded him-as with the Salat, and the Commands and the Prohibitions, and He-azwj did not Judge the ruling upon him-as of obligatory inheritances, and Increased him-as in the uprightness (with) the circumcision, and trimming the moustache, and plucking the armpits, and clipping the nails, and shaving the pubic hair, and Commanded him‑as with building the House (Kaaba), and performing the Hajj and the rituals. So these, all of it is his-as Law’’.[382]
وَ عَنْهُ ع قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ لِإِبْرَاهِيمَ ع تَطَهَّرْ فَأَخَذَ شَارِبَهُ ثُمَّ قَالَ تَطَهَّرْ فَنَتَفَ مِنْ إِبْطِهِ ثُمَّ قَالَ تَطَهَّرْ فَقَلَّمَ أَظْفَارَهُ ثُمَّ قَالَ تَطَهَّرْ فَحَلَقَ عَانَتَهُ ثُمَّ قَالَ تَطَهَّرْ فَاخْتَتَنَ.
And from him-asws having said: ‘Allah-azwj Mighty and Majestic Said to Ibrahim-as: “Cleanse!” So he trimmed his-as moustache. Then He-azwj Said: “Cleanse!” So he plucked his armpits. Then He-azwj Said: “Cleanse!” So he-as clipped his-as nails. Then He-azwj Said: “Cleanse!” So he-as shaved his-as pubic hair. Then He-azwj Said: “Cleanse!” So he-as circumcised’’.[383]
مِنْ كِتَابِ مَنْ لَا يَحْضُرُهُ الْفَقِيهُ قَالَ الصَّادِقُ ع مَنْ أَرَادَ أَنْ يَتَنَوَّرَ فَلْيَأْخُذْ مِنَ النُّورَةِ وَ يَجْعَلُهُ عَلَى طَرَفِ أَنْفِهِ وَ يَقُولُ اللَّهُمَّ ارْحَمْ سُلَيْمَانَ بْنَ دَاوُدَ كَمَا أَمَرَنَا بِالنُّورَةِ فَإِنَّهُ لَا تُحْرِقُهُ النُّورَةُ إِنْ شَاءَ اللَّهُ.
From the book ‘Man La Yahzar Al Faqeeh’ –
‘Al-Sadiq-asws said: ‘One who intends to wax, let him take from Al-Noura and make it to be upon an edge of his nose and say, ‘O Allah-azwj! Have Mercy on Suleyman Bin Dawood-as like what he-as had instructed us-asws with Al-Noura’, so Al-Noura will not burn him, if Allah-azwj so Desires’’.[384]
وَ رُوِيَ أَنَّ مَنْ جَلَسَ وَ هُوَ مُتَنَوِّرٌ خِيفَ عَلَيْهِ الْفَتْقُ.
And it is reported: ‘The one who sits while he is waxed, the hernia would be feared upon him’’.[385]
مِنْ كِتَابِ الْمَحَاسِنِ، عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ: رَأَيْتُ أَبَا جَعْفَرٍ وَ قَدْ أَخَذَ الْحِنَّاءَ وَ جَعَلَهُ عَلَى أَظَافِيرِهِ فَقَالَ يَا حَكَمُ مَا تَقُولُ فِي هَذِهِ
From the book ‘Al Mahasin’ – from Al Hakam Bin Uteyba who said,
‘I saw Abu Ja’far-asws and he-asws had taken the Hinnah and made it to be upon his-asws nails. He-asws said: ‘O Hakam! What are you saying regarding these?’
فَقُلْتُ مَا عَسَيْتُ أَنْ أَقُولَ فِيهِ وَ أَنْتَ تَفْعَلُهُ وَ إِنَّمَا عِنْدَنَا يَفْعَلُهُ الشَّبَابُ
I said, ‘What can I possibly say regarding it and you-asws are doing it? And rather, the youths with us are doing it’.
فَقَالَ يَا حَكَمُ إِنَّ الْأَظَافِيرَ إِذَا أَصَابَتْهَا النُّورَةُ غَيَّرَتْهَا حَتَّى تُشْبِهُ أَظَافِيرَ الْمَوْتَى فَلَا بَأْسَ بِتَغْيِيرِهَا.
He-asws said: ‘O Hakam! The nails, when they achieve Al-Noura, it changes them until the nails resemble the dead, so there is no problem with changing them’’.[386]
قَالَ رَسُولُ اللَّهِ ص مَنِ اطَّلَى وَ اخْتَضَبَ بِالْحِنَّاءِ آمَنَهُ اللَّهُ مِنْ ثَلَاثِ خِصَالٍ الْجُذَامِ وَ الْبَرَصِ وَ الْآكِلَةِ إِلَى طَلْيَةٍ مِثْلِهَا.
Rasool-Allah-saww said: ‘One who waxes and dyes with the Henna, Allah-azwj will Secure him from three traits – the leprosy, and the vitiligo, and ‘Al Aakila’ (illness) up to the next time’’.[387]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَنْبَغِي لِلرَّجُلِ أَنْ يَتَوَقَّى النُّورَةَ يَوْمَ الْأَرْبِعَاءِ فَإِنَّهُ نَحْسٌ مُسْتَمِرٌّ وَ تَجُوزُ النُّورَةُ فِي سَائِرِ الْأَيَّامِ
And Amir Al-Momineen-asws said: ‘It is befitting for the man to fear Al-Noura (waxing) on the day of Wednesday for it is (a day of) continuous bad luck, and Al-Noura is allowed in rest of the days’.
وَ رُوِيَ أَنَّهَا فِي يَوْمِ الْجُمُعَةِ تُورِثُ الْبَرَصَ.
And it is reported, ‘On the day of Friday it would inherit the vitiligo’’.[388]
عَنِ الرِّضَا ع مَنْ تَنَوَّرَ يَوْمَ الْجُمُعَةِ فَأَصَابَهُ الْبَرَصُ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ.
From Al-Reza-asws: ‘One who does waxing on the day of Friday, so the vitiligo hits him, he should not blame except himself’’.[389]
وَ قَالَ الصَّادِقُ ع الْحِنَّاءُ عَلَى أَثَرِ النُّورَةِ أَمَانٌ مِنَ الْجُذَامِ وَ الْبَرَصِ.
Al-Sadiq-asws said: ‘The Henna upon the tracks of Al-Noura (waxing) is a safety from the leprosy and the vitiligo’’.[390]
مِنَ الرَّوْضَةِ قَالَ رَسُولُ اللَّهِ ص خَمْسُ خِصَالٍ يُورِثُ الْبَرَصَ النُّورَةُ يَوْمَ الْجُمُعَةِ وَ يَوْمَ الْأَرْبِعَاءِ وَ التَّوَضِّي وَ الِاغْتِسَالُ بِالْمَاءِ الَّذِي يُسَخِّنُهُ الشَّمْسُ وَ الْأَكْلُ عَلَى الْجَنَابَةِ وَ غِشْيَانُ الْمَرْأَةِ فِي حَيْضِهَا وَ الْأَكْلُ عَلَى الشِّبَعِ.
From (the book) ‘Al Rowza’ –
‘Rasool-Allah-saww said: ‘Five traits inherit the vitiligo – Al-Noura (waxing) on the day of Friday, and day of Wednesday, and performing the Wud’u and the bathing with the water which is heated by the sun, and the eating upon the sexual impurity, and having sex with the woman during her menstruation, and the eating upon the satiation’’.[391]
عَنِ الرِّضَا ع قَالَ: أَلْقُوا الشَّعْرَ عَنْكُمْ فَإِنَّهُ يُحْسِنُ.
From Al-Reza-asws having said: ‘Thrown the hair away from you for it is good’’.[392]
مِنْ كِتَابِ الْمَحَاسِنِ وَ رُوِيَ أَنَّ مَنِ اطَّلَى فَتَدَلَّكَ بِالْحِنَّاءِ مِنْ قَرْنِهِ إِلَى قَدَمِهِ نَقَّى اللَّهُ عَنْهُ الْفَقْرَ.
From the book ‘Al Mahasin’ –
‘And it is reported that the one who waxes and he massages with the Henna from his dead to his feed, Allah-azwj will Purify (Negate) the poverty away from him’’.[393]
مِنْ كِتَابِ اللِّبَاسِ عَنِ الصَّادِقِ ع أَنَّهُ كَانَ يُطْلَي فِي الْحَمَّامِ فَإِذَا بَلَغَ مَوْضِعَ الْعَانَةِ قَالَ لِلَّذِي يَطْلِي تَنَحَّ ثُمَّ طَلَى هُوَ ذَلِكَ الْمَوْضِعَ.
From ‘Kitab Al Libaas’ –
‘From Al-Sadiq-asws having said: ‘He-asws was waxing in the bathhouse. When he-asws reached the place of the pubic hair, he-asws said to the one who was waxing: ‘Step aside!’ Then he-asws waxed that place’’.[394]
وَ عَنْهُ ع أَنَّهُ كَانَ يَدْخُلُ فَيَطْلِي إِبْطَهُ وَحْدَهُ إِذَا احْتَاجَ إِلَى ذَلِكَ ثُمَّ يَخْرُجُ.
And from him-asws: ‘He-asws used to enter (the bathhouse), wax his-asws armpits when he-asws was needy to that, then exit’’.[395]
وَ عَنْهُ ع أَيْضاً رُبَّمَا طَلَى بَعْضُ مَوَالِيهِ جَسَدَهُ كُلَّهُ.
And from him-asws as well: ‘Sometimes one of his-asws slaves would wax his-asws body, all of it’’.[396]
رَوَى الْأَرْقَطُ عَنْهُ ع قَالَ: أَتَيْتُهُ فِي حَاجَةٍ فَأَصَبْتُهُ فِي الْحَمَّامِ يَطَّلِي فَذَكَرْتُ لَهُ حَاجَتِي
It is reported by Al Arqat,
‘From him-asws having said: ‘I came to him-asws regarding a need and came across him-asws in the bathhouse, so I mentioned my need to him-asws.
فَقَالَ أَ لَا تَطَّلِي قُلْتُ إِنَّمَا عَهْدِي بِهِ أَوَّلَ مِنْ أَمْسِ قَالَ اطَّلِ فَإِنَّمَا النُّورَةُ طَهُورٌ.
He-asws said: ‘Will you not wax?’ I said, ‘But rather, my time with it was beginning of yesterday’. He-asws said: ‘Wax, for Al-Noura is a cleansing’’.[397]
وَ عَنْهُ ع قَالَ: كَانَ عَلِيٌّ ع إِذَا طَلَى تَوَلَّى عَانَتَهُ بِيَدِهِ.
And from him-asws having said: ‘Ali-asws, whenever he-asws would wax his-asws pubic hair, took charge with his-asws own hands’’.[398]
عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ: سَأَلْتُ الصَّادِقَ ع عَنِ الْجُنُبِ يَطَّلِي قَالَ لَا بَأْسَ بِهِ.
From Lays Al Murady who said,
‘I asked Al-Sadiq-asws about the one with sexual impurity performing waxing. He-asws said: ‘There is no problem with it’’.[399]
عَنِ الرِّضَا ع قَالَ: أَرْبَعٌ مِنْ أَخْلَاقِ الْأَنْبِيَاءِ التَّطَيُّبُ وَ التَّنْظِيفُ بِالْمُوسَى وَ حَلْقُ الْجَسَدِ بِالنُّورَةِ وَ كَثْرَةُ الطَّرُوقَةِ.
From Al-Reza-asws having said: ‘Four (traits) are from morals of Prophets-as – applying the perfume, and the cleaning with the razor, and shaving the body with Al-Noura, and many marriages’’.[400]
15- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يُطَوِّلَنَّ أَحَدُكُمْ شَارِبَهُ وَ لَا عَانَتَهُ وَ لَا شَعْرَ جَنَاحِهِ فَإِنَّ الشَّيْطَانَ يَتَّخِذُهَا مَخَابِيَ يَسْتَتِرُ بِهَا وَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَتْرُكْ عَانَتَهُ فَوْقَ أَرْبَعِينَ يَوْماً.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Not one of you should prolong his moustache, nor his pubic hair, nor hair of his wings (armpits), for the Satan-la takes it as a hiding place to conceal with it, and the one who were to believe in Allah-azwj and the Last Day, he should not neglect his pubic hair more than forty days’’.[401]
باب 7 الاكتحال و آدابه
CHAPTER 7 – APPLICATION OF THE KOHL (EYELINER) AND ITS ETIQUETTES
1- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكُحْلُ يُنْبِتُ الشَّعْرَ وَ يُجَفِّفُ الدَّمْعَةَ وَ يُعْذِبُ الرِّيقَ وَ يَجْلُو الْبَصَرَ.
(The book) ‘Al Khisaal’ – from Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Hammad Bin Usman,
‘From Abu Abdullah-asws having said: ‘The Kohl builds the hair and dries the tears, and melts the saliva, and polishes the sight’’.[402]
2- ل، الخصال عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ وَ مُحَمَّدِ بْنِ أَحْمَدَ الْآدَمِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ مَسْلَمَةَ عَنْ زِيَادِ بْنِ بُنْدَارَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَرْبَعٌ يُضِئْنَ الْوَجْهَ النَّظَرُ إِلَى الْوَجْهِ الْحَسَنِ وَ النَّظَرُ إِلَى الْمَاءِ الْجَارِي وَ النَّظَرُ إِلَى الْخُضْرَةِ وَ الْكُحْلُ عِنْدَ النَّوْمِ.
(The book) ‘Al Khisaal’ – from Al Attar, from his father, from Al Ashary, from Hamdan Bin Suleyman, from Ali Bin Al-Hassan Bin Fazzal and Muhammad Bin Ahmad Al Adamy, from Ahmad Bin Muhammad Bin Maslamah, from Ziyad Bin Bundar, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘Four brightens the face – the looking at the beautiful face, and the looking at the flowing water, and the looking at the greenery, and (applying) the Kohl at sleep time’’.[403]
3- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْإِثْمِدُ يَجْلُو الْبَصَرَ وَ يَقْطَعُ الدَّمْعَةَ وَ يُنْبِتُ الشَّعْرَ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad, from Ibn Yazeed, from Ibn Fazzal, from Ali Bin Uqbah, from Yunus Bin Yaqoub, from one of our companions,
‘From Abu Abdullah-asws having said: ‘(Applying) ‘Al Ismad’ (black powder as Kohl) polishes the sight, and cuts the tears, and builds the hair (eyelashes)’’.[404]
4- ثو، ثواب الأعمال عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُقَاتِلٍ عَنِ الرِّضَا ع قَالَ: مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيَكْتَحِلْ.
(The book) ‘Sawaab Al Amaal’ – from Ahmad Bin Ali, from his father, from Ali Bin Ma’bad from Abdullah Bin Muqatil,
‘From Al-Reza-asws having said: ‘One who were to believe in Allah-azwj and the Last Day, so let him (apply) Kohl’’.[405]
5- ثو، ثواب الأعمال عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ مُوسَى بْنِ عُمَرَ عَنْ حَمْزَةَ بْنِ بَزِيعٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكُحْلُ عِنْدَ النَّوْمِ أَمَانٌ مِنَ الْمَاءِ.
(The book) ‘Sawaab Al Amaal’ – from Al Attar, from his father, from Al Ashary, from Musa Bin Ja’far, from Musa Bin Umar, from Hamza Bin Bazie, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘(Applying) Al-Kohl at sleep time is a safety from the water’’.[406]
6- ضا، فقه الرضا عليه السلام إِذَا أَرَدْتَ أَنْ تَكْتَحِلَ فَخُذِ الْمِيلَ بِيَدِكَ الْيُمْنَى وَ اضْرِبْهُ فِي الْمُكْحُلَةِ وَ قُلْ بِسْمِ اللَّهِ
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws: ‘When you intend to apply Kohl, so take the needle in your right hand and strike it in the application place, and said, ‘In Name of Allah-azwj’.
فَإِذَا جَعَلْتَ الْمِيلَ فِي عَيْنَيْكَ فَقُلِ اللَّهُمَّ نَوِّرْ بَصَرِي وَ اجْعَلْهُ فِيهِ نُوراً أَبْصُرُ بِهِ حَقَّكَ وَ اهْدِنِي إِلَى طَرِيقِ الْحَقِّ وَ أَرْشِدْنِي إِلَى سَبِيلِ الرَّشَادِ
When you make the needle to be in your eyes, so say, ‘O Allah-azwj! Irradiate my sight and Make the Noor to be in it I can see Your-azwj Right, and Guide me to the path of the truth, and Guide me to the way of rightful guidance.
اللَّهُمَّ نَوِّرْ عَلَيَّ دُنْيَايَ وَ آخِرَتِي.
O Allah-azwj! Irradiate my world and my Hereafter upon me!’’[407]
7- طب، طب الأئمة عليهم السلام عَنْ جَابِرِ بْنِ أَيُّوبَ الْجُرْجَانِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ الْمُفَضَّلِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى النَّبِيَّ ص أَعْرَابِيٌّ يُقَالُ لَهُ قُلَيْبٌ وَ كَانَ رَطْبَ الْعَيْنَيْنِ فَقَالَ لَهُ رَسُولُ اللَّهِ ص أَرَى عَيْنَيْكَ رَطْبَتَيْنِ يَا قُلَيْبُ
(The book) ‘Tibb Al-Aimma-asws’, may the greetings be upon them-asws – from Jabir Bin Ayoub Al Jurjany, from Muhammad Bin Isa, from Ibn Al Mufazzal, from Abdul Rahman Bin Zayd,
‘From Abu Abdullah-asws having said: ‘A Bedouin called Quleyb came to the Prophet-saww and he was of wet eyes. Rasool-Allah-saww said to him: ‘I-saww see your eyes are wet, O Quleyb’.
قَالَ نَعَمْ يَا رَسُولَ اللَّهِ هُمَا كَمَا تَرَى ضَعِيفَتَانِ
He said, ‘Yes, O Rasool-Allah-azwj! They are like what you-saww see, both weak’.
قَالَ عَلَيْكَ بِالْإِثْمِدِ فَإِنَّهُ سِرْجِينُ الْعَيْنِ.
He-saww said: ‘Upon you is with ‘Al-Ismad’ (black powder for Kohl), for it ignites (light of) the eyes’’.[408]
8- طب، طب الأئمة عليهم السلام عَنْ مَنْصُورِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ أَبِي صَالِحٍ الْأَحْوَلِ عَنْ عَلِيِّ بْنِ مُوسَى الرِّضَا ع قَالَ: مَنْ أَصَابَهُ ضَعْفٌ فِي بَصَرِهِ فَلْيَكْتَحِلْ بِسَبْعَةِ مَرَاوِدَ عِنْدَ مَنَامِهِ مِنَ الْإِثْمِدِ.
(The book) ‘Tibb Al-Aimma-asws’, may the greetings be upon them-asws, – from Mansour Bin Muhammad, from his father, from Abu Salih Al Ahwal,
‘From Ali-asws Bin Musa Al-Reza-asws having said: ‘One who is afflicted with weakness in his sight, let him apply the Kohl with seven applications at his sleep time, from Al-Ismad (black powder for Kohl)’’.[409]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكُحْلُ بِاللَّيْلِ يُطَيِّبُ الْفَمَ.
And from Abu Abdullah-asws having said: ‘Applying the Kohl at night freshens the mouth’’.[410]
9- طب، طب الأئمة عليهم السلام عَنْ جَابِرٍ عَنْ خِدَاشٍ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: كَانَ لِلنَّبِيِّ ص مُكْحُلَةٌ يَكْتَحِلُ مِنْهَا فِي كُلِّ لَيْلَةٍ ثَلَاثَ مَرَاوِدَ فِي كُلِّ عَيْنٍ عِنْدَ مَنَامِهِ.
(The book) ‘Tibb Al-Aimma-asws’, may the greetings be upon them-asws – from Jabir, from Khidash, from Abdullah Bin Maymoun,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘For the Prophet-saww was a Kohl container he-saww used to apply Kohl from it during every night, three applications in each eye, at his-saww sleep time’’.[411]
10- طب، طب الأئمة عليهم السلام عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكُحْلُ يَزِيدُ فِي ضَوْءِ الْبَصَرِ وَ يُنْبِتُ الْأَشْفَارَ.
(The book) ‘Tibb Al-Aimma-asws’, may the greetings be upon them-asws, from Abu Abdullah-asws having said: ‘Al-Kohl increases in illumination of the sight and builds the lips’’.[412]
11- مكا، مكارم الأخلاق عَنِ الرِّضَا ع قَالَ: عَلَيْكَ بِالْإِثْمِدِ فَإِنَّهُ يَجْلُو الْبَصَرَ وَ يُنْبِتُ الْأَشْفَارَ وَ يُطَيِّبُ النَّكْهَةَ وَ يَزِيدُ فِي الْبَاهِ.
(The book) ‘Makarim Al Akhlaq’ –
‘From Al-Reza-asws having said: ‘Upon you is with Al-Ismad (black powder for Kohl), for it polishes the sight, and builds the lips, and freshens the breath, and increases in the libido’’.[413]
عَنْهُ ع قَالَ: مَنْ أَصَابَهُ ضَعْفٌ فِي بَصَرِهِ فَلْيَكْتَحِلْ سَبْعَ مَرَاوِدَ عِنْدَ مَنَامِهِ مِنَ الْإِثْمِدِ أَرْبَعَةً فِي الْيُمْنَى وَ ثَلَاثَةً فِي الْيُسْرَى.
From him-asws having said: ‘One whom weakness afflicts him in his sight, let him apply the Kohl with seven applications, four in the right eye and three in the left’’.[414]
وَ عَنِ الصَّادِقِ ع قَالَ: الْكُحْلُ يُنْبِتُ الشَّعْرَ وَ يُجَفِّفُ الدَّمْعَةَ وَ يُعْذِبُ الرِّيقَ وَ يَجْلُو الْبَصَرَ.
And from Al-Sadiq-asws having said: ‘Al-Kohl builds the hair, and dries the tears, and melts the saliva and polishes the sight’’.[415]
عَنْهُ ع قَالَ: الْكُحْلُ يَزِيدُ فِي الْمُبَاضَعَةِ.
From him-asws having said: ‘Al-Kohl increases in the sexual strength’’.[416]
عَنْهُ ع قَالَ: الْكُحْلُ يُعْذِبُ الْفَمَ.
From him-asws having said: ‘Al-Kohl’ sweetens the mouth’’.[417]
عَنْهُ ع قَالَ: الْكُحْلُ بِاللَّيْلِ يُطَيِّبُ الْفَمَ وَ مَنْفَعَتُهُ إِلَى أَرْبَعِينَ صَبَاحاً.
From him-asws having said: ‘Applying Al-Kohl at night freshens the mouth, and it’s benefit is up to forty mornings’’.[418]
وَ عَنْهُ ع أَنَّهُ كَانَ أَكْثَرُ كُحْلِهِ بِاللَّيْلِ وَ كَانَ يَكْتَحِلُ ثَلَاثَةَ أَفْرَادٍ فِي كُلِّ عَيْنٍ.
From him-asws, most of his-asws applying the Kohl was at night, and he-asws used to apply Kohl three individual (applications) in each eye’’.[419]
وَ عَنْهُ ع قَالَ: الْكُحْلُ عِنْدَ النَّوْمِ أَمَانٌ مِنَ الْمَاءِ الَّذِي يَنْزِلُ فِي الْعَيْنِ.
And from him-asws having said: ‘Applying Al-Kohl at sleep time is safety from the water which descends into the eyes’’.[420]
وَ مِنْ كِتَابِ اللِّبَاسِ عَنِ الصَّادِقِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَكْتَحِلُ بِالْإِثْمِدِ إِذَا أَرَادَ أَنْ يَأْوِيَ إِلَى فِرَاشِهِ.
And from ‘Kitab Al Libaas’ –
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww used to apply Kohl with ‘Al-Ismad’ (black powder used as Kohl), when he-saww wanted to shelter to his-saww bed’’.[421]
عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ جَهْمٍ قَالَ: أَرَانِي أَبُو الْحَسَنِ ع مِيلًا مِنْ حَدِيدٍ فَقَالَ كَانَ هَذَا لِأَبِي الْحَسَنِ فَاكْتَحِلْ بِهِ فَاكْتَحَلْتُ.
From Ibn Fazzal, from Al-Hassan Bin Jahm who said,
‘Abu Al-Hassan-asws showed me an iron needle. He-asws said: ‘This used to be for Abu Al-Hassan‑asws. He-asws applied Kohl with it, so I-asws am applying Kohl with it’’.[422]
عَنْ نَادِرٍ الْخَادِمِ عَنْهُ ع أَنَّهُ قَالَ لِبَعْضِ مَنْ مَعَهُ اكْتَحِلْ فَعَرَضَ أَنَّهُ لَا يُحِبُّ الزِّينَةَ فِي مَنْزِلِهِ فَقَالَ اتَّقِ اللَّهَ وَ اكْتَحِلْ وَ لَا تَدَعِ الْكُحْلَ
From Nadir Al Khadim,
‘From him-asws having said to someone with him-asws, but he objected that he did not love to adorn in his own house. He-asws said: ‘Fear Allah-azwj and apply the Kohl, and do not leave the Kohl!
قَالَ رَسُولُ اللَّهِ ص مَنِ اكْتَحَلَ فَلْيُوتِرْ مَنْ فَعَلَ فَقَدْ أَحْسَنَ وَ مَنْ لَمْ يَفْعَلْ فَلَيْسَ عَلَيْهِ شَيْءٌ.
Rasool-Allah-saww said: ‘One who applies Kohl, let him apply it once. One who does that, so he has done well, and one does not do so, there isn’t anything against him’’.[423]
عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ اكْتَحَلَ فَلْيُوتِرْ وَ مَنْ تَجَمَّرَ فَلْيُوتِرْ وَ مَنِ اسْتَنْجَى فَلْيُوتِرْ وَ مَنِ اسْتَخَارَ اللَّهَ فَلْيُوتِرْ.
From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who applies Kohl, let him do it once, and one who burns incense let him do it once, and one who cleans from toilet let him do it once, and one who seek the Choice of Allah-azwj (Istikhara), let him do it once’’.[424]
وَ عَنْهُ ع قَالَ: عَلَيْكُمْ بِالْكُحْلِ فَإِنَّهُ يُطَيِّبُ الْفَمَ وَ عَلَيْكُمْ بِالسِّوَاكِ فَإِنَّهُ يَجْلُو الْبَصَرَ
And from him-asws having said: ‘Upon you all is with applying the Kohl for it freshens the mouth, and upon you is with brushing the teeth for it polishes the sight’.
قَالَ قُلْتُ كَيْفَ هَذَا
He (the narrator) said, ‘I said, ‘How it this so?’
قَالَ لِأَنَّهُ إِذَا اسْتَاكَ نَزَلَ الْبَلْغَمُ فَجَلَا الْبَصَرَ وَ إِذَا اكْتَحَلَ ذَهَبَ الْبَلْغَمُ فَطَيَّبَ الْفَمَ
He-asws said: ‘Because when he brushes the teeth, the phlegm descends and polishes the sight, and when he applied Kohl, the phlegm goes away, so the mouth is freshened.
الدُّعَاءُ عِنْدَ الْكُحْلِ- اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَجْعَلَ النُّورَ فِي بَصَرِي وَ الْبَصِيرَةَ فِي دِينِي وَ الْيَقِينَ فِي قَلْبِي وَ الْإِخْلَاصَ فِي عَمَلِي وَ السَّلَامَةَ فِي نَفْسِي وَ السَّعَةَ فِي رِزْقِي وَ الشُّكْرَ لَكَ أَبَداً مَا أَبْقَيْتَنِي.
The supplication during application of the Kohl – ‘O Allah-azwj! I ask You-azwj by the right of Muhammad-saww and Progeny-asws of Muhammad-asws to Send Salawaat unto Muhammad-saww and Progeny-asws of Muhammad-saww, and to Make the Noor to be in my vision, and the insight into my religion, and the certainty in my heart, and the sincerity in my deeds, and the safety regarding myself, and the expansion in my sustenance, and the thanking to You-azwj for ever, for as long as You-azwj Keep me alive’’.[425]
مِنْ كِتَابِ مَنْ لَا يَحْضُرُهُ الْفَقِيهُ عَنِ الْبَاقِرِ ع قَالَ: الِاكْتِحَالُ بِالْإِثْمِدِ يُنْبِتُ الْأَشْفَارَ وَ يُحِدُّ الْبَصَرَ وَ يُعِينُ عَلَى طُولِ السُّجُودِ.
From the book ‘Man La Yahzar Al Faqeeh’ –
‘From Al-Baqir-asws having said: ‘Applying the Kohl with ‘Al Ismad’ (black powder used as Kohl) builds the lips, and sharpens the sight, and assists upon prolongation of Sajdahs’’.[426]
وَ عَنِ الصَّادِقِ ع قَالَ: أَتَى النَّبِيَّ ص أَعْرَابِيٌّ يُقَالُ لَهُ قُلَيْبٌ رَطْبَ الْعَيْنَيْنِ فَقَالَ لَهُ النَّبِيُّ ص إِنِّي أَرَى عَيْنَيْكَ رَطْبَتَيْنِ يَا قُلَيْبُ عَلَيْكَ بِالْإِثْمِدِ فَإِنَّهُ سِرْجِينُ الْعَيْنِ.
And from Al-Sadiq-asws having said: ‘A Bedouin called Quleyb came to the Prophet-saww, being of wet eyes. The Prophet-saww said to him: ‘I-saww see your eyes as being wet, O Quleyb! Upon you is with (applying) ‘Al Ismad’ (black powder used as Kohl) for it ignites the eyes’’.[427]
12- مكا، مكارم الأخلاق كَانَ النَّبِيُّ ص يَكْتَحِلُ فِي عَيْنِهِ الْيُمْنَى ثَلَاثاً وَ فِي الْيُسْرَى ثِنْتَيْنِ
(The book) ‘Makarim Al Akhlaq’ –
‘The Prophet-saww used to apply Kohl in his-saww eyes, thrice in the right and twice in the left’.
وَ قَالَ مَنْ شَاءَ اكْتَحَلَ ثَلَاثاً وَ كُلَّ حِينٍ وَ مَنْ فَعَلَ دُونَ ذَلِكَ أَوْ فَوْقَهُ فَلَا حَرَجَ وَ رُبَّمَا اكْتَحَلَ وَ هُوَ صَائِمٌ وَ كَانَتْ لَهُ مُكْحُلَةٌ يَكْتَحِلُ بِهَا بِاللَّيْلِ وَ كَانَ كُحْلُهُ الْإِثْمِدَ.
And he-asws said: ‘One who desires to apply Kohl, and every time, and one who does less than that or more, there is no problem, and sometimes he-saww used to apply Kohl while he-saww was fasting, and there was a Kohl container for him-saww he-saww used to apply Kohl with it at night, and his-saww Kohl was ‘Al Ismad’ (black powder used as Kohl’’.[428]
[1] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 1
[2] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 2
[3] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 3
[4] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 4
[5] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 5
[6] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 6 a
[7] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 6 b
[8] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 7
[9] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 8
[10] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 9
[11] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 10
[12] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 11
[13] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 12
[14] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 13
[15] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 14
[16] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 15
[17] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 16
[18] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 17
[19] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 18
[20] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 19
[21] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 20
[22] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 21
[23] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 22
[24] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 23
[25] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 24
[26] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 25
[27] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 26
[28] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 27
[29] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 28
[30] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 29
[31] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 30
[32] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 31
[33] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 32
[34] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 33
[35] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 34
[36] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 35
[37] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 36
[38] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 37
[39] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 38
[40] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 39 a
[41] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 39 b
[42] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 39 c
[43] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 40
[44] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 41
[45] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 42
[46] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 43
[47] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 44 a
[48] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 44 b
[49] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 45
[50] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 46 a
[51] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 46 b
[52] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 46 c
[53] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 46 d
[54] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 46 e
[55] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 46 f
[56] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 46 g
[57] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 46 h
[58] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 46 i
[59] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 46 j
[60] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 46 k
[61] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 46 l
[62] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 47 a
[63] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 47 b
[64] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 48 a
[65] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 48 b
[66] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 49
[67] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 50 a
[68] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 50 b
[69] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 50 c
[70] Bihar Al-Anwaar V 73 – The book of relationships – Ch 97 H 51
[71] Bihar Al-Anwaar V 73 – The book of relationships – Ch 98 H 1
[72] Bihar Al-Anwaar V 73 – The book of relationships – Ch 98 H 2
[73] Bihar Al-Anwaar V 73 – The book of relationships – Ch 98 H 3
[74] Bihar Al-Anwaar V 73 – The book of relationships – Ch 98 H 4
[75] Bihar Al-Anwaar V 73 – The book of relationships – Ch 98 H 5
[76] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 1
[77] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 2 / 1
[78] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 2 / 2
[79] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 2 / 3
[80] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 2 / 4
[81] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 2 / 5
[82] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 2 / 6
[83] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 2 / 7
[84] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 2 / 8
[85] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 1
[86] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 2
[87] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 3
[88] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 4
[89] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 5
[90] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 6
[91] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 7
[92] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 8
[93] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 9
[94] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 10
[95] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 11
[96] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 12
[97] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 13
[98] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 3 / 14
[99] Bihar Al-Anwaar V 73 – The book of relationships – Ch 99 H 4
[100] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 1
[101] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 2
[102] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 3
[103] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 4
[104] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 5
[105] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 6
[106] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 7
[107] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 8
[108] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 9
[109] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 10
[110] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 11
[111] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 12
[112] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 13
[113] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 14
[114] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 15
[115] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 16
[116] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 17
[117] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 18
[118] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 19
[119] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 20
[120] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 21
[121] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 22
[122] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 23
[123] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 24
[124] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 25
[125] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 26
[126] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 27
[127] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 28
[128] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 29
[129] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 30
[130] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 31
[131] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 32
[132] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 33
[133] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 34
[134] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 35
[135] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 36
[136] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 37
[137] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 38
[138] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 39
[139] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 40
[140] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 41
[141] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 42 a
[142] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 42 b
[143] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 43
[144] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 44
[145] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 45
[146] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 46
[147] Bihar Al-Anwaar V 73 – The book of relationships – Ch 100 H 47
[148] Bihar Al-Anwaar V 73 – The book of relationships – Ch 101 H 1
[149] Bihar Al-Anwaar V 73 – The book of relationships – Ch 101 H 2
[150] Bihar Al-Anwaar V 73 – The book of relationships – Ch 101 H 3
[151] Bihar Al-Anwaar V 73 – The book of relationships – Ch 101 H 4
[152] Bihar Al-Anwaar V 73 – The book of relationships – Ch 101 H 5
[153] Bihar Al-Anwaar V 73 – The book of relationships – Ch 101 H 6
[154] Bihar Al-Anwaar V 73 – The book of relationships – Ch 101 H 7
[155] Bihar Al-Anwaar V 73 – The book of relationships – Ch 101 H 8
[156] Bihar Al-Anwaar V 73 – The book of relationships – Ch 101 H 9
[157] Bihar Al-Anwaar V 73 – The book of relationships – Ch 101 H 10
[158] Bihar Al-Anwaar V 73 – The book of relationships – Ch 101 H 11
[159] Bihar Al-Anwaar V 73 – The book of relationships – Ch 101 H 12
[160] Bihar Al-Anwaar V 73 – The book of relationships – Ch 102 H 1
[161] Bihar Al-Anwaar V 73 – The book of relationships – Ch 102 H 2
[162] Bihar Al-Anwaar V 73 – The book of relationships – Ch 102 H 3
[163] Bihar Al-Anwaar V 73 – The book of relationships – Ch 102 H 4
[164] Bihar Al-Anwaar V 73 – The book of relationships – Ch 102 H 5
[165] Bihar Al-Anwaar V 73 – The book of relationships – Ch 102 H 6
[166] Bihar Al-Anwaar V 73 – The book of relationships – Ch 102 H 7
[167] Bihar Al-Anwaar V 73 – The book of relationships – Ch 102 H 8
[168] Bihar Al-Anwaar V 73 – The book of relationships – Ch 102 H 9
[169] Bihar Al-Anwaar V 73 – The book of relationships – Ch 102 H 10
[170] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 1
[171] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 2
[172] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 3
[173] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 4
[174] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 5
[175] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 6
[176] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 7
[177] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 8
[178] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 9
[179] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 10
[180] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 11
[181] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 12
[182] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 13
[183] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 14
[184] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 1 / 15
[185] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 2 / 1
[186] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 2 / 2
[187] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 3 / 1
[188] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 3 / 2
[189] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 4
[190] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 5
[191] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 6
[192] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 7 a
[193] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 3 / 7 b
[194] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 3 / 8
[195] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 3 / 9
[196] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 3 / 10
[197] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 3 / 11
[198] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 3 / 12
[199] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 3 / 13
[200] Bihar Al-Anwaar V 73 – The book of relationships – Ch 103 H 3 / 14
[201] Bihar Al-Anwaar V 73 – The book of relationships – Ch 104 H 1
[202] Bihar Al-Anwaar V 73 – The book of relationships – Ch 104 H 2
[203] Bihar Al-Anwaar V 73 – The book of relationships – Ch 104 H 3
[204] Bihar Al-Anwaar V 73 – The book of relationships – Ch 104 H 4 a
[205] Bihar Al-Anwaar V 73 – The book of relationships – Ch 104 H 4 b
[206] Bihar Al-Anwaar V 73 – The book of relationships – Ch 104 H 5
[207] Bihar Al-Anwaar V 73 – The book of relationships – Ch 105 H 1
[208] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 1
[209] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 2
[210] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 3
[211] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 4
[212] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 5
[213] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 6
[214] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 7
[215] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 8
[216] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 9
[217] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 10
[218] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 11
[219] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 12
[220] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 13
[221] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 14
[222] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 15
[223] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 16
[224] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 17 a
[225] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 17 b
[226] Bihar Al-Anwaar V 73 – The book of relationships – Ch 106 H 18
[227] Bihar Al-Anwaar V 73 – The book of relationships – Ch 107 H 1
[228] Bihar Al-Anwaar V 73 – The book of relationships – Ch 107 H 2 a
[229] Bihar Al-Anwaar V 73 – The book of relationships – Ch 107 H 2 b
[230] Bihar Al-Anwaar V 73 – The book of relationships – Ch 108 H 1
[231] Bihar Al-Anwaar V 73 – The book of relationships – Ch 108 H 2
[232] Bihar Al-Anwaar V 73 – The book of relationships – Ch 108 H 3
[233] Bihar Al-Anwaar V 73 – The book of relationships – Ch 108 H 4
[234] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 1 H 1
[235] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 1 H 2
[236] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 2 H 1 a
[237] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 2 H 1 b
[238] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 2 H 2
[239] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 2 H 3
[240] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 2 H 4
[241] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 2 H 5
[242] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 2 H 6 a
[243] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 2 H 6 b
[244] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 2 H 7 a
[245] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 2 H 7 b
[246] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 1
[247] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 2
[248] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 3
[249] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 4
[250] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 5 a
[251] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 5 b
[252] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 6 a
[253] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 6 b
[254] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 7
[255] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 8
[256] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 9 a
[257] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 9 b
[258] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 10
[259] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 11
[260] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 12
[261] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 13
[262] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 14
[263] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 15
[264] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 16
[265] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 17
[266] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 18
[267] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 19
[268] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 20 / 1
[269] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 20 / 2
[270] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 20 / 3
[271] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 20 / 4
[272] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 20 / 5
[273] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 1
[274] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 2
[275] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 3
[276] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 4
[277] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 5
[278] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 6
[279] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 7
[280] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 8
[281] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 9
[282] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 10
[283] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 11
[284] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 12
[285] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 13
[286] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 14
[287] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 15
[288] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 16
[289] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 17
[290] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 18
[291] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 19
[292] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 20
[293] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 21
[294] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 22
[295] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 23
[296] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 24
[297] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 25
[298] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 26
[299] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 27
[300] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 28
[301] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 29
[302] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 30
[303] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 31
[304] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 32
[305] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 33
[306] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 34
[307] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 35
[308] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 36
[309] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 37
[310] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 38
[311] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 21 / 39
[312] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 22 / 1
[313] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 22 / 2
[314] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 22 / 3
[315] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 22 / 4
[316] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 22 / 5
[317] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 22 / 6
[318] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 22 / 7
[319] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 3 H 22 / 8
[320] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 1
[321] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 2
[322] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 3
[323] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 4
[324] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 5
[325] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 6
[326] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 7
[327] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 8
[328] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 9
[329] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 10
[330] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 11
[331] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 12
[332] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 13
[333] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 14
[334] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 1 / 15
[335] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 2
[336] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 3
[337] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 4
[338] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 5
[339] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 6
[340] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 7
[341] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 8
[342] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 9
[343] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 10
[344] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 11
[345] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 4 H 12
[346] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 1
[347] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 2
[348] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 3
[349] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 4
[350] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 5
[351] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 6
[352] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 7
[353] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 8 / 1
[354] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 8 / 2
[355] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 8 / 3
[356] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 8 / 4
[357] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 8 / 5
[358] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 8 / 6
[359] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 8 / 7
[360] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 8 / 8
[361] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 1
[362] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 2
[363] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 3
[364] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 4
[365] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 5 a
[366] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 5 b
[367] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 6
[368] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 7
[369] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 8
[370] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 9
[371] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 10
[372] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 11 a
[373] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 11 b
[374] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 12
[375] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 5 H 13
[376] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 1
[377] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 2
[378] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 3
[379] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 4
[380] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 5
[381] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 6
[382] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 7
[383] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 8
[384] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 9
[385] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 10
[386] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 11
[387] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 12
[388] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 13
[389] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 14
[390] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 15
[391] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 16
[392] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 17
[393] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 18
[394] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 19
[395] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 20
[396] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 21
[397] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 22
[398] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 23
[399] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 24
[400] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 14 / 25
[401] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 6 H 15
[402] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 1
[403] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 2
[404] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 3
[405] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 4
[406] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 5
[407] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 6
[408] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 7
[409] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 8 a
[410] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 8 b
[411] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 9
[412] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 10
[413] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 1
[414] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 2
[415] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 3
[416] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 4
[417] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 5
[418] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 6
[419] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 7
[420] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 8
[421] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 9
[422] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 10
[423] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 11
[424] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 12
[425] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 13
[426] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 14
[427] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 11 / 15
[428] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 7 H 12