الجزء السادس و السبعون
Volume 76
Part 3 out of 3
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 94 النهي عن التعذيب بغير ما وضع الله من الحدود
CHAPTER 94 – THE PROHIBITION OF PUNISHING WITH OTHER THAN THE LEGAL PENALTIES WHAT ALLAH-azwj HAS PLACED
1- ع، علل الشرائع عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ أَوَّلَ مَا اسْتَحَلَّ الْأُمَرَاءُ الْعَذَابَ لَكَذِبَةٌ كَذَبَهَا أَنَسُ بْنُ مَالِكٍ عَلَى رَسُولِ اللَّهِ ص أَنَّهُ سَمَرَ يَدَ رَجُلٍ إِلَى الْحَائِطِ وَ مِنْ ثَمَّ اسْتَحَلَّ الْأُمَرَاءُ الْعَذَابَ.
(The book) ‘Ilal Al Sharaie’ –
‘From Abu Ja’far-asws having said: ‘The first of what the governors had legalised was punishment for lying for a lie Anas Bin Malik had lied upon Rasool-Allah-saww. A hand of a man had been nailed to the wall, and from then on the governors legalised the (this) punishment’’.[1]
باب 95 أنه يقتل أصحاب الكبائر في الثالثة و الرابعة
CHAPTER 95 – THE PERPETRATORS OF THE MAJOR SINS WOULD BE KILLED DURING THE THIRD AND THE FOURTH (OFFENCE)
1- ن، عيون أخبار الرضا عليه السلام ع، علل الشرائع فِي عِلَلِ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الرِّضَا ع قَالَ: عِلَّةُ الْقَتْلِ فِي إِقَامَةِ الْحَدِّ فِي الثَّالِثَةِ [عَلَى الزَّانِي وَ الزَّانِيَةِ] لِاسْتِخْفَافِهِمَا وَ قِلَّةِ مُبَالاتِهِمَا بِالضَّرْبِ حَتَّى كَأَنَّهُمَا مُطْلَقٌ لَهُمَا الشَّيْءُ
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, (and) ‘Ilal Al Sharaie, in ‘Ilal’ of Muhammad Bin Sinan,
‘From Al-Reza-asws having said: ‘The reason for the killing regarding establishing the legal penalty during the third (upon the adulterer and the adulteress) due to their taking lightly with it, and their lack of caring with the beating (flogging) until it is as if the thing is unrestricted for them.
وَ عِلَّةٌ أُخْرَى أَنَّ الْمُسْتَخِفَّ بِاللَّهِ وَ بِالْحَدِّ كَافِرٌ فَوَجَبَ عَلَيْهِ الْقَتْلُ لِدُخُولِهِ فِي الْكُفْرِ.
And another reason is the one taking lightly with Allah-azwj and the legal penalty is a Kafir, so the killing is obligated upon him due to his entering into the Kufr’’.[2]
2- ضا، فقه الرضا عليه السلام أَصْحَابُ الْكَبَائِرِ كُلِّهَا إِذَا أُقِيمَ عَلَيْهِمُ الْحَدُّ مَرَّتَيْنِ قُتِلُوا فِي الثَّالِثَةِ وَ شَارِبُ الْخَمْرِ فِي الرَّابِعَةِ.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws: ‘The perpetrators of the major sins, all of these, when the legal penalty has been established upon them twice already, they would be killed during the third, and the drinker of the wine, during the fourth’’.[3]
باب 96 السحر و الكهانة
CHAPTER 96 – THE SORCERY AND THE FORTUNE-TELLING
الآيات
The Verses –
البقرة وَ اتَّبَعُوا ما تَتْلُوا الشَّياطِينُ عَلى مُلْكِ سُلَيْمانَ وَ ما كَفَرَ سُلَيْمانُ وَ لكِنَّ الشَّياطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَ ما أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبابِلَ هارُوتَ وَ مارُوتَ وَ ما يُعَلِّمانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّما نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ
(Surah) Al Baqarah – And they followed what was recited by the Satans in the reign of Suleyman; and Suleyman did not disbelieve, but the Satans were disbelieving. They were teaching the people, the sorcery. And what was Sent down upon the two Angels at Babylon – Harut and Marut – And these two were not teaching anyone until they said, ‘But rather, we are a trial, therefore do not disbelieve!’
فَيَتَعَلَّمُونَ مِنْهُما ما يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ وَ ما هُمْ بِضارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ وَ يَتَعَلَّمُونَ ما يَضُرُّهُمْ وَ لا يَنْفَعُهُمْ
So they were learning from them what they could be causing separation with between the man and his wife. And they were not intending (harm for) anyone with it except by the Permission of Allah. And they (people) were learning what would be harming them and not (that which would) be benefiting them.
وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ وَ لَبِئْسَ ما شَرَوْا بِهِ أَنْفُسَهُمْ لَوْ كانُوا يَعْلَمُونَ
And they had taught to the one who acquired it, there would be no share for him in the Hereafter. And it was evil what they bought by (selling) their souls, if only they had known [2:102].
الأعراف فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَ اسْتَرْهَبُوهُمْ وَ جاؤُ بِسِحْرٍ عَظِيمٍ
(Surah) Al A’raaf: So when they cast, they bewitched the eyes of the people and frightened them, and they came with a great sorcery [7:116]
يونس وَ لا يُفْلِحُ السَّاحِرُونَ
(Surah) Yunus-as: And the sorcerers will not succeed [10:77].
و قال تعالى قالَ مُوسى ما جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ
And the Exalted Said: Musa said: ‘What you have come with is the sorcery; surely Allah would be Invalidating it; surely Allah does not Rectify the deeds of the corrupters [10:81]
طه قالَ بَلْ أَلْقُوا فَإِذا حِبالُهُمْ وَ عِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّها تَسْعى إلى قوله تعالى
(Surah) Taha: He said: ‘But, (you) cast’. Then their ropes and their staffs – it was imaged to him from their sorcery that these were on account of their sorcery as if they were moving swiftly [20:66]
إِنَّما صَنَعُوا كَيْدُ ساحِرٍ وَ لا يُفْلِحُ السَّاحِرُ حَيْثُ أَتى
Up to Words of the Exalted: But rather, they are making an illusion of a magician, and the magician will not succeed wherever he comes from” [20:69]
الشعراء هَلْ أُنَبِّئُكُمْ عَلى مَنْ تَنَزَّلُ الشَّياطِينُ تَنَزَّلُ عَلى كُلِّ أَفَّاكٍ أَثِيمٍ يُلْقُونَ السَّمْعَ وَ أَكْثَرُهُمْ كاذِبُونَ
(Surah) Al Shoara: Shall I inform you of the ones upon whom the Satans descend? [26:221] They descend upon every sinful liar [26:222] Inclining the hearing, and most of them are liars [26:223]
الفلق وَ مِنْ شَرِّ النَّفَّاثاتِ فِي الْعُقَدِ وَ مِنْ شَرِّ حاسِدٍ إِذا حَسَدَ.
(Surah) Al Falaq: And from evil of the blowers into the knots [113:4] And from evil of an envier when he envies [113:5].
1- لي، الأمالي للصدوق عَنِ ابْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنَ أَبِي وَهْبٍ عَنْ أَبِي سَعِيدٍ هَاشِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْبَعَةٌ لَا يَدْخُلُونَ الْجَنَّةَ الْكَاهِنُ وَ الْمُنَافِقُ وَ مُدْمِنُ الْخَمْرِ وَ الْقَتَّاتُ وَ هُوَ النَّمَّامُ.
(The book) ‘Al Amaali’ of Al Sadouq – from Ibn Idrees, from his father, from Yazeed, from Ibn Abu Umeyr, from Muawiya Bin Abu Wahab, from Abu Saeed Hashim,
‘From Abu Abdullah-asws having said: ‘Four will not enter the Paradise – the fortune-teller, and the hypocrite, and the habitual of wine, and the ‘Qattat’, and he is the gossiper’’.[4]
2- ب، قرب الإسناد عَنِ الْبَزَّازِ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ: مَنْ تَعَلَّمَ شَيْئاً مِنَ السِّحْرِ قَلِيلًا أَوْ كَثِيراً فَقَدْ كَفَرَ وَ كَانَ آخِرَ عَهْدِهِ بِرَبِّهِ وَ حَدُّهُ أَنْ يُقْتَلَ إِلَّا أَنْ يَتُوبَ.
(The book) ‘Qurb Al Asnaad’ – from Al Bazzaz, from Abu Al Bakhtari,
‘Ja’far-asws, from his-asws father-asws: ‘Ali-asws said: ‘One who learns anything from the sorcery, little or more, so he has committed Kufr and it would be his last pact with his Lord-azwj, and his legal penalty is that he would be killed, except if he repents’’.[5]
3- ب، قرب الإسناد عَنِ النَّهْدِيِّ عَنْ أَبِيهِ عَنْ عِيسَى بْنِ سَقَفِيٍ وَ كَانَ سَاحِراً يَأْتِيهِ النَّاسُ فَيَأْخُذُ عَلَى ذَلِكَ الْأَجْرَ
(The book) ‘Qurb Al Asnaad’ – from Al Nahdy, from his father, from Isa Bin Saqafy,
‘And there was a sorcerer who the people used to come to. He would take the recompense upon that’.
قَالَ فَحَجَجْتُ فَلَقِيتُ أَبَا عَبْدِ اللَّهِ ع بِمِنًى فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَنَا رَجُلٌ كَانَتْ صِنَاعَتِيَ السِّحْرَ وَ كُنْتُ آخُذُ عَلَيْهِ الْأَجْرَ وَ كَانَ مَعَاشِي وَ قَدْ حَجَجْتُ وَ قَدْ مَنَّ اللَّهُ عَلَيَّ بِلِقَائِكَ وَ قَدْ تُبْتُ إِلَى اللَّهِ تَعَالَى فَهَلْ لِي فِي شَيْءٍ مِنْهُ مَخْرَجٌ
He said, ‘I performed Hajj and met Abu Abdullah-asws at Mina. I said to him-asws, ‘May I be sacrificed for you-asws! I am a man my work used to be the sorcery, and I was taking the recompense upon it, and it was my livelihood, and I have performed Hajj and Allah-azwj has Conferred upon me with meeting you, and I have repented to Allah-azwj the Exalted. Is there any outlet for me regarding anything from it?’
قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع نَعَمْ حُلَّ وَ لَا تَعْقِدْ.
He (the narrator) said, ‘Abu Abdullah-asws said: ‘Yes. Unravel and do not bind (i.e., undo the sorcery and do not do it)’’.[6]
4- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ تَكَهَّنَ أَوْ تُكُهِّنَ لَهُ فَقَدْ بَرِئَ مِنْ دِينِ مُحَمَّدٍ ص
(The book) ‘Al Khisaal’ – from his father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Al Batainy, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘One who tells fortunes or fortune is told to him, he is disavowed from the religion of Muhammad-saww’.
قُلْتُ فَالْقِيَافَةُ
I said, ‘(What about) the face-reading?’
قَالَ مَا أُحِبُّ أَنْ تَأْتِيَهُمْ وَ قَلَّ مَا يَقُولُونَ شَيْئاً إِلَّا كَانَ قَرِيباً مِمَّا يَقُولُونَ
He-asws said: ‘I-asws don’t like you going to them, and little is something what they are saying except it is near from what they are saying’.
وَ قَالَ الْقِيَافَةُ فَضْلَةٌ مِنَ النُّبُوَّةِ ذَهَبَتْ فِي النَّاسِ.
And he-asws said: ‘The face-reading is from the Prophet-hood gone into the people’’.[7]
5- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: لَا رُقَى إِلَّا فِي ثَلَاثَةٍ فِي حُمَةٍ أَوْ عَيْنٍ أَوْ دَمٍ لَا يَرْقَأُ.
(The book) ‘Al Khisaal’ – from Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘The Prophet-saww said: ‘There is no ‘Ruqya’ (chanting Quranic Verses) except regarding three – regarding fever, or evil eye, or bleeding not stopping’’.[8]
6- ل، الخصال عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْهَيْثَمِ عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ مُصْعَبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يُكْرَهُ النَّفْخُ فِي الرُّقَى وَ الطَّعَامِ وَ مَوْضِعِ السُّجُودِ.
(The book) ‘Al Khisaal’ – from Ahmad Bin Muhammad Bin Al Haysam, from Ibn Zakariya, from Ibn Habeeb, from Ibn Bahloul, from his father, from Al Husayn Bin Mus’ab who said,
‘Abu Abdullah-asws said: ‘It is disliked to blow (puff) during the Ruqya (chanting Quranic Verses), and on the food, and in places of Sajdah(s)’’.[9]
أَقُولُ قَدْ مَضَى فِي بَابِ شُرْبِ الْخَمْرِ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: ثَلَاثَةٌ لَا يَدْخُلُونَ الْجَنَّةَ مُدْمِنُ خَمْرٍ وَ مُدْمِنُ سِحْرٍ وَ قَاطِعُ رَحِمٍ.
I (Majlisi) am saying, ‘It has passed in the chapter on wine, from the Prophet-saww having said: ‘Three will not enter the Paradise – a habitual of wine, and a habitual of sorcery, and a cutter of kinship’’.[10]
7- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَنْ نَصْرِ بْنِ قَابُوسَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمُنَجِّمُ مَلْعُونٌ وَ الْكَاهِنُ مَلْعُونٌ وَ السَّاحِرُ مَلْعُونٌ وَ الْمُغَنِّيَةُ مَلْعُونَةٌ وَ مَنْ آوَاهَا وَ أَكَلَ كَسْبَهَا مَلْعُونٌ.
(The book) ‘Al Khisaal’ – from Ibn Al Waleed, from Al Saffar, from Al-Hassan Bin Ali Al Kufy, from Is’haq Bin Ibrahim, from Nasr Bin Qabous who said,
‘I heard Abu Abdullah-asws saying: ‘The astrologer is an accursed, and the fortune-teller is an accursed, and the sorcerer is an accursed, and the singer is an accursed, and the one who shelters them and consumes their earnings is an accursed’’.[11]
وَ قَالَ ع الْمُنَجِّمُ كَالْكَاهِنِ وَ الْكَاهِنُ كَالسَّاحِرِ وَ السَّاحِرُ كَافِرٌ وَ الْكَافِرُ فِي النَّارِ.
And he-asws said: ‘The astrologer is like the fortune-teller, and the fortune-teller is like the sorcerer, and the sorcerer is like a Kafir, and the Kafir is in the Fire’’.[12]
8- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَنْفُخِ الرَّجُلُ فِي مَوْضِعِ سُجُودِهِ وَ لَا يَنْفُخْ فِي طَعَامِهِ وَ لَا فِي شَرَابِهِ وَ لَا فِي تَعْوِيذِهِ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – ‘Amir Al-Momineen-asws: ‘The man should not puff in place of his Sajdah(s), nor should he blow in his food, nor in his drink, nor in his amulet’’.[13]
9- ع، علل الشرائع عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَاحِرُ الْمُسْلِمِينَ يُقْتَلُ وَ سَاحِرُ الْكُفَّارِ لَا يُقْتَلُ
(The book) ‘Ilal Al Sharaie’ – from Ibn Al Waleed, from Al Saffar, from Al Barqy, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘The Muslim sorcerer will be killed, and the Kafir sorcerer will not be killed’.
فَقِيلَ يَا رَسُولَ اللَّهِ ص وَ لِمَ لَا يُقْتَلُ سَاحِرُ الْكُفَّارِ
It was said, ‘O Rasool-Allah-saww, and why will the Kafir sorcerer will not be killed?’
قَالَ لِأَنَّ الشِّرْكَ أَعْظَمُ مِنَ السِّحْرِ وَ لِأَنَّ السِّحْرَ وَ الشِّرْكَ مَقْرُونَانِ.
He-saww said: ‘Because the Shirk (association with Allah-azwj) is mightier than the sorcery, because the sorcery and the Shirk are coupled’’.[14]
وَ رُوِيَ أَنَّ تَوْبَةَ السَّاحِرِ أَنْ يَحُلَّ وَ لَا يَعْقِدَ.
And it is reported: ‘Repentance of the sorcerer is that he should unravel and not bind’’.[15]
10- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنْ إِتْيَانِ الْعَرَّافِ وَ قَالَ مَنْ أَتَاهُ فَصَدَّقَهُ فَقَدْ بَرِئَ مِمَّا أُنْزِلَ عَلَى مُحَمَّدٍ ص.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww, he-saww had prohibited from going to the fortune teller, and he-saww said: ‘One who goes to him, so he ratifies him, he is disavowed from what is Revealed unto Muhammad-saww’’.[16]
11- سر، السرائر عَنِ ابْنِ مَحْبُوبٍ فِي الْمَشِيخَةِ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ عِنْدَنَا بِالْجَزِيرَةِ رَجُلًا رُبَّمَا أَخْبَرَ مَنْ يَأْتِيهِ يَسْأَلُهُ عَنِ الشَّيْءِ يُسْرَقُ أَوْ شِبْهِ ذَلِكَ فَنَسْأَلُهُ
(The book) ‘Al Saraair’ – from Ibn Mahboub among the elders, from Al Haysam Bin Waqid who said,
‘I said to Abu Abdullah-asws, ‘There is a man with us in the island, sometimes he informed the one who comes to him to ask him, about something which had been stolen, or resembling that. Can we ask him?’
فَقَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ مَشَى إِلَى سَاحِرٍ أَوْ كَاهِنٍ أَوْ كَذَّابٍ يُصَدِّقُهُ بِمَا يَقُولُ فَقَدْ كَفَرَ بِمَا أَنْزَلَ اللَّهُ مِنْ كِتَابٍ.
He-asws said: ‘Rasool-Allah-saww said: ‘One who walks to a sorcerer, or a fortune-teller, or a like, ratifying him with what he says, so he has committed Kufr with what Allah-azwj has Revealed in the Book’’.[17]
12- شي، تفسير العياشي عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ تَعَالَى وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ
Tafseer Al Ayyashi – from Yaqoub Bin Shueyb who said,
‘I asked Abu Abdullah-asws about Words of the Exalted: And most of them do not believe in Allah except and they are associating [12:106].
قَالَ كَانُوا يَقُولُونَ نُمْطَرُ بِنَوْءِ كَذَا وَ نَوْءِ كَذَا وَ مِنْهَا أَنَّهُمْ كَانُوا يَأْتُونَ الْكُهَّانَ فَيُصَدِّقُونَهُمْ بِمَا يَقُولُونَ.
He-asws said: ‘They were saying, ‘We would be rained upon with such star alignments, and such star alignments’; and from it, they were coming to the fortune tellers and ratify them with what they were saying’’.[18]
13- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَاحِرُ الْمُسْلِمِينَ يُقْتَلُ وَ سَاحِرُ الْكُفَّارِ لَا يُقْتَلُ
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah‑saww said: ‘The Muslim sorcerer will be killed, while the Kafir sorcerer will not be killed’.
فَقِيلَ يَا رَسُولَ اللَّهِ ص وَ لِمَ ذَاكَ
It was said, ‘O Rasool-Allah-saww, and why is that so?’
قَالَ لِأَنَّ الشِّرْكَ وَ السِّحْرَ مَقْرُونَانِ.
He-saww said: ‘Because the Shirk (association with Allah-azwj) and the sorcery are coupled’’.[19]
وَ بِهَذَا الْإِسْنَادِ قَالَ عَلِيٌّ ع أَقْبَلَتِ امْرَأَةٌ إِلَى رَسُولِ اللَّهِ ص فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ لِي زَوْجاً وَ لَهُ عَلَيَّ غِلْظَةٌ وَ إِنِّي صَنَعْتُ بِهِ شَيْئاً لِأُعَطِّفَهُ عَلَيَّ
And by this chain –
‘Ali-asws said: ‘A woman came to Rasool-Allah-saww. She said, ‘O Rasool-Allah-saww! There is a husband for me and there is harshness for him upon me, and I have done something with him in order to make him compassionate upon me’.
فَقَالَ رَسُولُ اللَّهِ ص أُفٍّ لَكِ كَدَّرْتِ دِينَكِ لَعَنَتْكِ الْمَلَائِكَةُ الْأَخْيَارُ لَعَنَتْكِ الْمَلَائِكَةُ الْأَخْيَارُ لَعَنَتْكِ الْمَلَائِكَةُ الْأَخْيَارُ لَعَنَتْكِ مَلَائِكَةُ السَّمَاءِ لَعَنَتْكِ مَلَائِكَةُ الْأَرْضِ
Rasool-Allah-saww said: ‘Ugh to you! You have dirtied your religion. The good Angels are cursing you! The good Angels are cursing you! The good Angels are cursing you! The Angels of the sky are cursing you! The Angels of the earth are cursing you!’
فَصَامَتْ نَهَارَهَا وَ قَامَتْ لَيْلَهَا وَ لَبِسَتِ الْمُسُوحَ ثُمَّ حَلَقَتْ رَأْسَهَا فَقَالَ رَسُولُ اللَّهِ ص إِنَّ حَلْقَ الرَّأْسِ لَا يُقْبَلُ مِنْهَا حَتَّى تُرْضِيَ الزَّوْجَ.
She fasted her days, and stood (in Salat) her nights, and she wore the black. Then she shaved her head. Rasool-Allah-saww said: ‘Shaving of the head is not accepted from her until she pleases her husband’’.[20]
باب 97 حد المرتد و أحكامه و فيه أحكام قتل الخوارج و المخالفين
CHAPTER 97 – LEGAL PENALTY OF THE APOSTATE AND ITS RULING, AND IN IT ARE RULINGS OF KILLING THE KHARIJITES AND THE ADVERSARIES
الآيات
The Verses –
البقرة وَ مَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ وَ هُوَ كافِرٌ فَأُولئِكَ حَبِطَتْ أَعْمالُهُمْ فِي الدُّنْيا وَ الْآخِرَةِ وَ أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ
(Surah) Al Baqarah: and the one from you who returns from his Religion, and he dies while he is a Kafir, so they, their deeds would be Confiscated in the world and the Hereafter, and they are the inmates of the Fire; they would be in it eternally [2:217]
آل عمران كَيْفَ يَهْدِي اللَّهُ قَوْماً كَفَرُوا بَعْدَ إِيمانِهِمْ وَ شَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَ جاءَهُمُ الْبَيِّناتُ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ
(Surah) Aal e Imran-as: Why should Allah Guide a people who disbelieved after their Eman and (after) they testified that the Rasool was true, and clear arguments had come to them? And Allah does not Guide the unjust [3:86]
أُولئِكَ جَزاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ
(As for) them, their Recompense is that upon them is the Curse of Allah and the Angels and of the people, altogether [3:87]
خالِدِينَ فِيها لا يُخَفَّفُ عَنْهُمُ الْعَذابُ وَ لا هُمْ يُنْظَرُونَ
Eternally in it; their Punishment will neither be Lightened from them nor shall they be Respited [3:88]
إِلَّا الَّذِينَ تابُوا مِنْ بَعْدِ ذلِكَ وَ أَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
Except those who repent from after that and amend, for surely Allah is Forgiving, Merciful [3:89]
إِنَّ الَّذِينَ كَفَرُوا بَعْدَ إِيمانِهِمْ ثُمَّ ازْدادُوا كُفْراً لَنْ تُقْبَلَ تَوْبَتُهُمْ وَ أُولئِكَ هُمُ الضَّالُّونَ
Those who commit Kufr after their Eman, then increase in Kufr, their repentance will never be Accepted, and they are the straying ones [3:90]
إِنَّ الَّذِينَ كَفَرُوا وَ ماتُوا وَ هُمْ كُفَّارٌ فَلَنْ يُقْبَلَ مِنْ أَحَدِهِمْ مِلْءُ الْأَرْضِ ذَهَباً وَ لَوِ افْتَدى بِهِ أُولئِكَ لَهُمْ عَذابٌ أَلِيمٌ وَ ما لَهُمْ مِنْ ناصِرِينَ
Those who are committing Kufr and they are dying while they are Kafirs, the earth full of gold shall never be Accepted from one of them, even if he ransoms (himself) with it. These are they for whom is a Painful Punishment, and there would not be for them anyone from the helpers [3:91]
النساء إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدادُوا كُفْراً لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَ لا لِيَهْدِيَهُمْ سَبِيلًا.
(Surah) Al Nisaa: Those who believe then commit Kufr, then believe, then commit Kufr, then increase in Kufr, it would not be for Allah to Forgive them nor Guide them to a way [4:137].
1- ب، قرب الإسناد عَنِ الْبَزَّازِ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع مِيرَاثُ الْمُرْتَدِّ لِوَلَدِهِ.
(The book) ‘Qurb Al Asnaad’ – from Al Bazzaz, from Abu Al Bakhtari,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Ali-asws said: ‘Inheritance of the apostate is for his children’’.[21]
2- ل، الخصال عَنِ الْقَطَّانِ عَنِ السُّكَّرِيِّ عَنِ الْجَوْهَرِيِّ عَنِ ابْنِ عُمَارَةَ عَنْ أَبِيهِ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا ارْتَدَّتِ الْمَرْأَةُ عَنِ الْإِسْلَامِ اسْتُتِيبَتْ فَإِنْ تَابَتْ وَ إِلَّا خُلِّدَتْ فِي السِّجْنِ وَ لَا تُقْتَلُ كَمَا يُقْتَلُ الرَّجُلُ إِذَا ارْتَدَّ وَ لَكِنَّهَا تُسْتَخْدَمُ خِدْمَةً شَدِيدَةً وَ تُمْنَعُ مِنَ الطَّعَامِ وَ الشَّرَابِ إِلَّا مَا تُمْسِكُ بِهِ نَفْسَهَا وَ لَا تُطْعَمُ إِلَّا جَشِبَ الطَّعَامِ وَ لَا تُكْسَى إِلَّا غَلِيظَ الثِّيَابِ وَ خَشِنَهَا وَ تُضْرَبُ عَلَى الصَّلَاةِ وَ الصِّيَامِ الْخَبَرَ.
(The book) ‘Al Khisaal’ – from Al Qattan, from Al Sukary, from Al Jowhary, from Ibn Umara, from his father, from Jabir Al Jufy,
‘From Abu Ja’far-asws having said: ‘When a woman reneges (becomes apostate) from Al-Islam, she will be told to repent. Either she repents or else she will be in the Prison for life, and she will not be killed like the man would be killed when he becomes an apostate, but she will be made to serve with severe service, and prevented from the food and drink except what her soul can be withheld with, and she will not be fed except dry food, and will not be clothes except coarse clothes and its rough, and she will be beaten upon the Salat and the Fasts’ – the Hadeeth’’.[22]
3- ن، عيون أخبار الرضا عليه السلام ع، علل الشرائع عَنِ الطَّالَقَانِيِّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنِ الرِّضَا ع قَالَ: شَرِيعَةُ مُحَمَّدٍ ص لَا تُنْسَخُ إِلَى يَوْمِ الْقِيَامَةِ وَ لَا نَبِيَّ بَعْدَهُ إِلَى يَوْمِ الْقِيَامَةِ فَمَنِ ادَّعَى بَعْدَهُ نُبُوَّةً أَوْ أَتَى بَعْدَ الْقُرْآنِ بِكِتَابٍ فَدَمُهُ مُبَاحٌ لِكُلِّ مَنْ سَمِعَ ذَلِكَ مِنْهُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, (and) ‘Ilal Al Sharaie’ – from Al Talaqany, from Ahmad Al Hamdani, from Ahmad Al Hamdani, from Ali Bin Al-Hassan Bin Fazzal, from his father,
‘From Al-Reza-asws having said: ‘The law of Muhammad-saww cannot be abrogated up to the Day of Qiyamah, and there is no Prophet-as after him-saww up to the Day of Qiyamah. The one who claims Prophet-hood after him-saww, or comes with a book after the Quran, his blood is legalised for every one who hears that from him’’.[23]
4- ن، عيون أخبار الرضا عليه السلام عَنِ الْبَيْهَقِيِّ عَنِ الصَّوْلِيِّ عَنْ عَوْنِ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ قَاسِمٍ قَالَ: سَمِعَ الرِّضَا ع بَعْضَ أَصْحَابِهِ يَقُولُ لَعَنَ اللَّهُ مَنْ حَارَبَ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ لَهُ قُلْ إِلَّا مَنْ تَابَ وَ أَصْلَحَ
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – from Al Bayhaqi, from Al Sowly, from Awn Bin Muhammad, from Sahl Bin Qasim who said,
‘Al-Reza-asws heard one of his-asws companions saying, ‘May Allah-azwj the one who warred against Amir Al-Momineen-asws’. He-asws said to him: ‘Say, ‘Except one who repents and corrects’’.
ثُمَّ قَالَ ذَنْبُ مَنْ تَخَلَّفَ عَنْهُ وَ لَمْ يَتُبْ أَعْظَمُ مِنْ ذَنْبِ مَنْ قَاتَلَهُ ثُمَّ تَابَ.
Then he-asws said: ‘Sin of the one who stayed behind from him-asws and did not repent, is mightier than sin of the one who fought against him-asws, then repented’’.[24]
5- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَخِي دِعْبِلٍ عَنِ الرِّضَا ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَبَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ فَاقْتُلُوهُ وَ مَنْ سَبَّ وَصِيّاً فَقَدْ سَبَّ نَبِيّاً.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – by a chain of a brother of Deobel,
‘From Al-Reza-asws, from his-asws forefathers-asws having: ‘Rasool-Allah-saww: ‘One who reviles a Prophet-as from the Prophets-as, kill him, and the one who reviles a successor-asws, so he has reviled a Prophet-as’’.[25]
6- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَرَى فِي رَجُلٍ سَبَّابَةٍ لِعَلِيٍّ ع
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad, from Ibn Isa, from Ali Bin Al Hakam, from Hisham Bin Salim who said,
‘I said to Abu Abdullah-asws, ‘What is your-asws view regarding a man who is reviling to Ali-asws?’
قَالَ هُوَ وَ اللَّهِ حَلَالُ الدَّمِ لَوْ لَا أَنْ يَعُمَّ بِهِ بَرِيئاً
He-asws said: ‘By Allah-azwj, he is legalised of the blood, if only an innocent one may not be generalised (affected) by it’.
قُلْتُ أَيُّ شَيْءٍ يَعُمُّ بِهِ بَرِيئاً
I said, ‘By which thing would an innocent one be affected by it?’
قَالَ يُقْتَلُ مُؤْمِنٌ بِكَافِرٍ.
He-asws said: ‘A Momin might be killed by a Kafir’’.[26]
7- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ مَنْ سَبَّ نَبِيّاً قُتِلَ وَ مَنْ سَبَّ أَصْحَابِي جُلِدَ.
(The book) ‘Saheefa Al-Reza-asws’, may the greeting be upon him-asws – from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who reviles a Prophet-as would be killed, and one who reviles my-saww companions would be whipped’’.[27]
8- ضا، فقه الرضا عليه السلام رُوِيَ أَنَّهُ مَنْ ذَكَرَ السَّيِّدَ مُحَمَّداً ص أَوْ وَاحِداً مِنْ أَهْلِ بَيْتِهِ الطَّاهِرِينَ ع بِالسُّوءِ وَ بِمَا لَا يَلِيقُ بِهِمْ أَوِ الطَّعْنِ فِيهِمْ صَلَوَاتُ اللَّهِ عَلَيْهِمْ وَجَبَ عَلَيْهِ الْقَتْلُ.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘It is reported that the one who mentions the Seyyid Muhammad-saww, or one from People-asws of his-saww Household, the Purified ones with evil, and with what is not related with them-asws, or slanders regarding them-asws, may the Salawaat of Allah-azwj be upon them-asws, the killing is obligated upon him’’.[28]
9- جا، المجالس للمفيد عَنِ الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ زَيْدِ بْنِ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَيُّهَا النَّاسُ لَا نَبِيَّ بَعْدِي وَ لَا سُنَّةَ بَعْدَ سُنَّتِي فَمَنِ ادَّعَى ذَلِكَ فَدَعْوَاهُ وَ بِدْعَتُهُ فِي النَّارِ وَ مَنِ ادَّعَى ذَلِكَ فَاقْتُلُوهُ وَ مَنِ اتَّبَعَهُ فَإِنَّهُمْ فِي النَّارِ.
(The book) ‘Al Majaalis’ of Al Mufeed’ – from Al Sadouq, from his father, from Sa’ad, from Ibrahim Bin Muhammad Al Saqafy, from Muhammad Bin Marwan, from Zayd Bin Aban Bin Usman, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘O you people! There is neither any Prophet-as after me-saww nor any Sunnah after my-saww Sunnah! The one who claims that, his claim and his innovation are in the Fire, and the one who claims that, kill him, and ones who follow him they would be in the Fire’’.[29]
10- قب، المناقب لابن شهرآشوب شَتَمَ رَجُلٌ النَّبِيَّ ص فَسَأَلَ الْوَالِي عَبْدَ اللَّهِ بْنَ الْحَسَنِ وَ الْحَسَنَ بْنَ زَيْدٍ وَ غَيْرَهُمَا فَقَالُوا يُقْطَعُ لِسَانُهُ وَ قَالَ رَبِيعَةُ الرَّأْيِ وَ أَصْحَابُهُ يُؤَدَّبُ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘A man insulted the Prophet-saww. Abdullah Bin Al-Hassan, and Al-Hassan Bin Zayd, and others asked the guardians. They said, ‘Cut off his tongue!’ And Rabie Al-Raie and his companions said, ‘He should be disciplined!’
فَقَالَ الصَّادِقُ ع أَ رَأَيْتُمْ لَوْ ذَكَرَ رَجُلًا مِنْ أَصْحَابِ النَّبِيِّ ص مَا كَانَ الْحُكْمُ فِيهِ
Al-Sadiq-asws said: ‘What are your views if a man from companions were to be mentioned (similarly), what would be the ruling regarding him?’
قَالُوا مِثْلَ هَذَا
They said, ‘Similar to this!’
قَالَ فَلَيْسَ بَيْنَ النَّبِيِّ وَ بَيْنَ رَجُلٍ مِنْ أَصْحَابِهِ فَرْقٌ
He-asws said: ‘Then there isn’t any difference between the Prophet-saww and a man from his‑saww companions?’
فَقَالَ الْوَالِي كَيْفَ الْحُكْمُ
The guardian said, ‘How is the ruling?’
قَالَ أَخْبَرَنِي أَبِي أَنَّ رَسُولَ اللَّهِ ص قَالَ النَّاسُ فِيَّ أُسْوَةٌ سَوَاءٌ مَنْ سَمِعَ أَحَداً أن يَذْكُرُنِي فَالْوَاجِبُ عَلَيْهِ أَنْ يَقْتُلَ مَنْ شَتَمَنِي وَ لَا يُرْفَعُ إِلَى السُّلْطَانِ فَالْوَاجِبُ عَلَى السُّلْطَانِ إِذَا رُفِعَ إِلَيْهِ أَنْ يَقْتُلَ مَنْ نَالَ مِنِّي
He-asws said: ‘My-asws father-asws informed me-asws: ‘Rasool-Allah-saww said: ‘The people regarding me-asws are of the same example. One who hears anyone mentioning me-as, it is obligatory upon him that he kills the one insulting me-saww, and not raise it to the ruler. When it is raised to him, it is obligatory upon the ruler that he kills the one who talks badly of me-saww’’.
فَقَالَ الْوَالِي أَخْرِجُوا الرَّجُلَ فَاقْتُلُوهُ بِحُكْمِ أَبِي عَبْدِ اللَّهِ ع.
The guardian said, ‘Bring out the man, and kill him, by the ruling of Abu Abdullah-asws!’’[30]
11- كش، رجال الكشي عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ الْحَسَنِ بْنِ خُرَّزَادَ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَمَّارٍ السِّجِسْتَانِيِّ قَالَ: زَامَلْتُ أَبَا بُجَيْرٍ عَبْدَ اللَّهِ بْنَ النَّجَاشِيِّ مِنْ سِجِسْتَانَ إِلَى مَكَّةَ وَ كَانَ يَرَى رَأْيَ الزَّيْدِيَّةِ فَلَمَّا صِرْنَا إِلَى الْمَدِينَةِ مَضَيْتُ أَنَا إِلَى أَبِي عَبْدِ اللَّهِ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ وَ مَضَى هُوَ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ
(The book) ‘Al Rijaal’ of Al Kashi – from Muhammad Bin Al-Hassan, from Al-Hassan Bin Khurzad, from Musa Bin Al Qasim, from Ibrahim Bin Abu Al Balad, from Ammar Al Sijistany who said,
‘I was a co-traveller with Abu Jubeyr Abdullah Bin Al-Najashy, from Sijistan to Makkah, and he was viewing the view of Zaydiites. When we came to Al-Medina, I went to Abu Abdullah-asws, may the Salawaat and the greeting be upon him-asws, and he went to Abdullah Bin Al-Hassan (Al-Basri).
فَلَمَّا انْصَرَفَ رَأَيْتُهُ مُنْكَسِراً يَتَقَلَّبُ عَلَى فِرَاشِهِ وَ يَتَأَوَّهُ قُلْتُ مَا لَكَ أَبَا بُجَيْرٍ فَقَالَ اسْتَأْذِنْ لِي عَلَى صَاحِبِكَ إِذَا أَصْبَحْتَ إِنْ شَاءَ اللَّهُ
When I left, I saw him broken, tossing and turning upon his bed, and groaning. I said, ‘What is the matter with you, Abu Jubeyr?’ He said, ‘Seek permission for me to see your Master-asws, when it is morning, if Allah-azwj so Desires!’
فَلَمَّا أَصْبَحْنَا دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع قُلْتُ هَذَا عَبْدُ اللَّهِ النَّجَاشِيُّ سَأَلَنِي أَنْ أَسْتَأْذِنَ لَهُ عَلَيْكَ وَ هُوَ يَرَى رَأْيَ الزَّيْدِيَّةِ
When morning came, I entered to see Abu Abdullah-asws. I said, ‘This Abdullah Bin Al-Najashi asked me to seek permission for him to see you-asws, and he is viewing the view of Zaydiites’.
فَقَالَ ائْذَنْ لَهُ
He-asws said: ‘I-asws permit for him’.
فَلَمَّا دَخَلَ عَلَيْهِ قَرَّبَهُ أَبُو عَبْدِ اللَّهِ ع فَقَالَ لَهُ أَبُو بُجَيْرٍ جُعِلْتُ فِدَاكَ إِنِّي لَمْ أَزَلْ مُقِرّاً بِفَضْلِكُمْ أَرَى الْحَقَّ فِيكُمْ لَا فِي غَيْرِكُمْ وَ إِنِّي قَتَلْتُ ثَلَاثَةَ عَشَرَ رَجُلًا مِنَ الْخَوَارِجِ كُلُّهُمْ سَمِعْتُهُمْ يَتَبَرَّأُ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع
When he entered to see him, Abu Abdullah-asws drew him closer. Abu Jubeyr said to him-asws, ‘May I be sacrificed for you-asws! I have not ceased to acknowledge your-asws merits. I see the truth being among you (Imams-asws, not in others, and I have killed thirteen men from the Kharijiites, all of them I heard disavowing from Ali-asws Bin Abu Talib-asws’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع سَأَلْتَ عَنْ هَذِهِ الْمَسْأَلَةِ أَحَداً غَيْرِي
Abu Abdullah-asws said to him: ‘Have you asked this question to anyone apart from me-asws?’
قَالَ نَعَمْ سَأَلْتُ عَنْهَا عَبْدَ اللَّهِ بْنَ الْحَسَنِ فَلَمْ يَكُنْ عِنْدَهُ فِيهَا جَوَابٌ وَ عَظُمَ عَلَيْهِ وَ قَالَ لِي أَنْتَ مَأْخُوذٌ فِي الدُّنْيَا وَ الْآخِرَةِ
He said, ‘Yes. I asked Abdullah Bin Al-Hassan about it, but there did not happen to be any answer with him, and it was grievous upon him, and he said to me, ‘You will be seized in the world and the Hereafter’’.
I said, ‘May Allah-azwj Keep you-asws well! Based upon what are the people being hostile to us (Shias) regarding Ali-asws?’
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع فَكَيْفَ قَتَلْتَهُمْ يَا أَبَا بُجَيْرٍ
Abu Abdullah-asws said: ‘How did you kill them, O Abu Jubeyr?’
فَقَالَ مِنْهُمْ مَنْ كُنْتُ أَصْعَدُ سَطْحَهُ بِسُلَّمٍ حَتَّى أَقْتُلَهُ وَ مِنْهُمْ مَنْ دَعَوْتُهُ بِاللَّيْلِ عَلَى بَابِهِ وَ إِذَا خَرَجَ عَلَيَّ قَتَلْتُهُ وَ مِنْهُمْ مَنْ كُنْتُ أَصْحَبُهُ فِي الطَّرِيقِ فَإِذَا خَلَا لِي قَتَلْتُهُ وَ قَدِ اسْتَتَرَ ذَلِكَ كُلُّهُ عَلَيَّ
He said, ‘From them is one I had climbed to his roof with a ladder until I killed him, and from them is one I called out to by his door at night, and when he came out to me, I killed him, and from the is one I had accompanied him in the road, when he was alone with me, I killed him, and all of that I had concealed upon me’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع يَا أَبَا بُجَيْرٍ لَوْ كُنْتَ قَتَلْتَهُمْ بِأَمْرِ الْإِمَامِ لَمْ يَكُنْ عَلَيْكَ فِي قَتْلِهِمْ شَيْءٌ وَ لَكِنَّكَ سَبَقْتَ الْإِمَامَ فَعَلَيْكَ ثَلَاثَ عَشْرَةَ شَاةً تَذْبَحُهَا بِمِنًى وَ تَتَصَدَّقُ بِلَحْمِهَا لِسَبْقِكَ الْإِمَامَ وَ لَيْسَ عَلَيْكَ غَيْرُ ذَلِكَ
Abu Abdullah-asws said to him: ‘O Abu Jubeyr! Had you killed them by order of the Imam-asws, there would not have anything upon you regarding their killing, but you preceded the Imam‑asws, therefore there is (a penalty) upon you of thirteen sheep to be slaughtered at Mina and give in charity with its meat for your having preceded the Imam-asws, and there isn’t upon you other than that’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا أَبَا بُجَيْرٍ أَخْبِرْنِي حِينَ أَصَابَكَ الْمِيزَابُ وَ عَلَيْكَ الصُّدْرَةُ مِنْ فِرَاءٍ فَدَخَلْتَ النَّهَرَ فَخَرَجْتَ وَ تَبِعَكَ الصِّبْيَانُ يُعَيِّطُونَ أَيُّ شَيْءٍ صَبَّرَكَ عَلَى هَذَا
Then Abu Abdullah-asws said: ‘O Abu Jubeyr! Inform me. When the (filthy water from) the spout hit you and upon you is the fur coat, so you enter the rive. You come out and the young boys follow you shouting. Which would be your patience upon this?’
قَالَ عَمَّارٌ فَالْتَفَتَ إِلَيَّ أَبُو بُجَيْرٍ وَ قَالَ لِي أَيُّ شَيْءٍ كَانَ هَذَا مِنَ الْحَدِيثِ حَتَّى تُحَدِّثَهُ أَبَا عَبْدِ اللَّهِ
Ammar said, ‘Abu Jubeyr turned to me and said to him, ‘Which thing was this from the narration until Abu Abdullah-asws is narrating with it?’
فَقُلْتُ لَا وَ اللَّهِ مَا ذَكَرْتُ لَهُ وَ لَا لِغَيْرِهِ وَ هَذَا هُوَ يَسْمَعُ كَلَامِي
I said, ‘No, by Allah-saww! I have neither mentioned it to him nor to someone else, and this, he‑asws is hearing my speech’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع لَمْ يُخْبِرْنِي هُوَ بِشَيْءٍ يَا أَبَا بُجَيْرٍ
Abu Abdullah-asws said to him: ‘He has not informed me-asws with anything, O Abu Jubeyr!’
فَلَمَّا خَرَجْنَا مِنْ عِنْدِهِ قَالَ لِي أَبُو بُجَيْرٍ يَا عَمَّارُ أَشْهَدُ أَنَّ هَذَا عَالِمُ آلِ مُحَمَّدٍ وَ أَنَّ الَّذِي كُنْتُ عَلَيْهِ بَاطِلٌ وَ أَنَّ هَذَا صَاحِبُ الْأَمْرِ.
When we went out from his-asws presence, Abu Jubeyr said to me, ‘O Ammar! I testify that this one is a scholar of Progeny-asws of Muhammad-saww, and the one I used to be upon, is false, and this one is Master-asws of the command’’.[31]
12- كش، رجال الكشي عَنْ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْمِسْمَعِيِّ عَنْ عَلِيِّ بْنِ حَدِيدٍ الْمَدَائِنِيِّ قَالَ: سَمِعْتُ مَنْ يَسْأَلُ أَبَا الْحَسَنِ الْأَوَّلَ ع فَقَالَ إِنِّي سَمِعْتُ مُحَمَّدَ بْنَ بَشِيرٍ يَقُولُ إِنَّكَ لَسْتَ مُوسَى بْنَ جَعْفَرٍ الَّذِي أَنْتَ إِمَامُنَا وَ حُجَّتُنَا فِيمَا بَيْنَنَا وَ بَيْنَ اللَّهِ تَعَالَى
(The book) ‘Rijal’ of Al Kashi – from Muhammad Bin Qawlawiya, from Sa’ad Bin Abdullah Al Qummi, from Muhammad Bin Abdullah Al Mismaie, from Ali Bin Hadeed Al Madainy who said,
‘I heard someone ask Abu Al-Hassan-asws the 1st. He said, ‘I heard Muhammad Bin Bashir saying you-asws aren’t Musa-asws Bin Ja’far-asws, the one who is our Imam-asws, and our Divine Authority regarding what is between us and Allah-azwj the Exalted’.
قَالَ فَقَالَ ع لَعَنَهُ اللَّهُ ثَلَاثاً أَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ قَتَلَهُ اللَّهُ أَخْبَثَ مَا يَكُونُ مِنْ قِتْلَةٍ
He (the narrator) said, ‘He-asws said: ‘May Allah-azwj Curse him!’ – thrice. ‘May Allah-azwj Make him taste the heat of the iron! May Allah-azwj Kill him the wickedest of what can happen to be from killings!’
فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِذَا أَنَا سَمِعْتُ مِنْهُ أَ وَ لَيْسَ حَلَالٌ لِي دَمُهُ مُبَاحٌ كَمَا أُبِيحَ دَمُ السَّبَّابِ لِرَسُولِ اللَّهِ ص وَ الْإِمَامِ
I said to him-asws, ‘May I be sacrificed for you-asws! When I heard from him, wasn’t his blood legalised for me just as the blood of a reviler to Rasool-Allah-saww and the Imam-asws is legalised?’
فَقَالَ نَعَمْ حَلَّ وَ اللَّهِ حَلَّ وَ اللَّهِ دَمُهُ وَ أَبَاحَهُ لَكَ وَ لِمَنْ سَمِعَ ذَلِكَ مِنْهُ
He-asws said: ‘Yes, by Allah-azwj, his blood is legalised, and I-asws am legalising it to you and for the one hears that from him’.
قُلْتُ أَ وَ لَيْسَ ذَلِكَ بِسَابٍّ لَكَ
I said, ‘And isn’t that a reviling to you-asws?’
فَقَالَ هَذَا سَبَّابُ اللَّهِ وَ سَبَّابٌ لِرَسُولِ اللَّهِ ص وَ سَبَّابٌ لِآبَائِي وَ أَيُّ سَبٍّ لَيْسَ يَقْصُرُ عَنْ هَذَا وَ لَا يَفُوقُهُ هَذَا الْقَوْلُ
He-asws said: ‘This one is a reviler of Allah-azwj, and a reviler to Rasool-Allah-saww, and a reviler to my-asws forefathers-asws, and which reviling isn’t reduced from this nor above this word?’
قُلْتُ أَ رَأَيْتَ إِذَا أَنَا لَمْ أَخَفْ أَنْ أَغْمِزَ بِذَلِكَ بَرِيئاً ثُمَّ لَمْ أَفْعَلْ وَ لَمْ أَقْتُلْهُ مَا عَلَيَّ مِنَ الْوِزْرِ
I said, ‘What is your-asws view when I don’t fear to wink (blame) an innocent one with that, then I don’t do it and do not kill him, there would be no burden (of sin) upon me?’
فَقَالَ يَكُونُ عَلَيْكَ وِزْرُهُ أَضْعَافاً مُضَاعَفَةً مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ وِزْرِهِ شَيْءٌ أَ مَا عَلِمْتَ أَنَّ أَفْضَلَ الشُّهَدَاءِ دَرَجَةً يَوْمَ الْقِيَامَةِ مَنْ نَصَرَ اللَّهَ وَ رَسُولَهُ بِظَهْرِ الْغَيْبِ وَ رَدَّ عَنِ اللَّهِ وَ رَسُولِهِ ص.
He-asws said: ‘Upon you would be double his burden, doubled from without there being a reduction of anything from his burden. Don’t you know that the martyr of superior rank on the Day of Qiyamah would be one who helped Allah-azwj and His-azwj Rasool-saww in the hidden, and defended Allah-azwj and His-azwj Rasool-saww?’’[32]
13- ختص، الإختصاص عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ
(The book) ‘Al Ikhtisaas’ – from Abu Ayoub, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Nakedness (defects) of the Momin are Prohibited unto the Momin’.
وَ قَالَ مَنِ اطَّلَعَ عَلَى مُؤْمِنٍ فِي مَنْزِلِهِ فَعَيْنَاهُ مُبَاحَتَانِ لِلْمُؤْمِنِ فِي تِلْكَ الْحَالِ وَ مَنْ جَحَدَ نَبِيّاً مُرْسَلًا نُبُوَّتَهُ فَكَذَّبَهُ فَدَمُهُ مُبَاحٌ
And he-asws said: ‘One who notices (peeps) upon a Momin in his house, so his eyes are legalised for the Momin (to be poked out) in that situation; and the one who rejects Prophet-hood of a Messenger-as Prophet-as and belies him-as, his blood is legalised (to be shed)’.
قَالَ قُلْتُ أَ رَأَيْتَ مَنْ جَحَدَ الْإِمَامَ مِنْكُمْ مَا حَالُهُ
He (the narrator) said, ‘I said, ‘What is your-asws view of the one who rejects an Imam-asws from you (Imams-asws), what is his situation?’
قَالَ فَقَالَ مَنْ جَحَدَ إِمَاماً مِنَ اللَّهِ وَ بَرِئَ مِنْهُ وَ مِنْ دِينِهِ فَهُوَ كَافِرٌ مُرْتَدٌّ عَنِ الْإِسْلَامِ لِأَنَّ الْإِمَامَ مِنَ اللَّهِ وَ دِينَهُ دِينُ اللَّهِ وَ مَنْ بَرِئَ مِنْ دِينِ اللَّهِ فَهُوَ كَافِرٌ دَمُهُ مُبَاحٌ فِي تِلْكَ الْحَالِ إِلَّا أَنْ يَرْجِعَ وَ يَتُوبَ إِلَى اللَّهِ مِمَّا قَالَ
He (the narrator) said, ‘One who rejects an Imam-asws from Allah-azwj, and disavows from him‑asws and from his-asws religion, he is a Kafir, an apostate from Al-Islam, because the Imam‑asws is from Allah-azwj and his-asws religion is Religion of Allah-azwj; and the one who disavows from religion of Allah-azwj, he is a Kafir, his blood is legalised in that situation except if he were to retract and repent to Allah-azwj from what he had said’.
قَالَ وَ مَنْ فَتَكَ بِمُؤْمِنٍ يُرِيدُ مَالَهُ وَ نَفْسَهُ فَدَمُهُ مُبَاحٌ لِلْمُؤْمِنِ فِي تِلْكَ الْحَالِ.
He-asws said: ‘And the one who attacks a Momin intending his wealth and his self, his blood is legalised for the Momin in that situation’’.[33]
14- ما، الأمالي للشيخ الطوسي عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ الْغَضَائِرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْعَطَّارِ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُسْلِمٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ الصَّادِقُ ع احْذَرُوا عَلَى شَبَابِكُمُ الْغُلَاةَ لَا يُفْسِدُوهُمْ فَإِنَّ الْغُلَاةَ شَرُّ خَلْقِ اللَّهِ يُصَغِّرُونَ عَظَمَةَ اللَّهِ وَ يَدَّعُونَ الرُّبُوبِيَّةَ لِعِبَادِ اللَّهِ وَ اللَّهِ إِنَّ الْغُلَاةَ أَشَرُّ مِنَ الْيَهُودِ وَ النَّصَارَى وَ الْمَجُوسِ وَ الَّذِينَ أَشْرَكُوا الْخَبَرَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Husayn Bin Ubeydullah Al Gazairy, from Ahmad Bin Muhammad Al Attar, from his father, from Ahmad Bin Muhammad Al Barqy, from Al Abbas Bin Marou, from Abdul Rahman Bin Muslim, from Fuzeyl Bin Yasaar who said,
‘Be cautious of the exaggerators upon your youths, for the exaggerator is an evil creature of Allah-azwj. They belittle the Magnificence of Allah-azwj and are claiming the Lordship for servants of Allah-azwj. By Allah-azwj! The exaggerators are eviler than the Jews, and the Christians, and the Magians, and those who are associating (with Allah-azwj)!’ – the Hadeeth’’.[34]
15- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَدِّهِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِي أَحْمَدَ الْأَزْدِيِّ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اللَّهُمَّ إِنِّي بَرِيءٌ مِنَ الْغُلَاةِ كَبَرَاءَةِ عِيسَى ابْنِ مَرْيَمَ مِنَ النَّصَارَى اللَّهُمَّ اخْذُلْهُمْ أَبَداً وَ لَا تَنْصُرْ مِنْهُمْ أَحَداً.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Husayn Bin Ubeydullah, from Ali Bin Muhammad Al Alawy, from Ahmad Bin Ali Bin Ibrahim, from his father, from his grandfather Ibrahim Bin Hashim, from Abu Ahmad Al Azdy, from Abdul Samad Bin Bashir, from Ibn Tareyf, from Ibn Nubata who said,
‘Amir Al-Momineen-asws said: ‘O Allah-azwj! I-asws am disavowed from the exaggerators like the disavowing by Isa-as Bin Maryam-as from the Christians. O Allah-azwj! Forsake them for ever and do not Help anyone of them!’’[35]
16- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ الْقَزْوِينِيُّ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنْ أَبِي جَعْفَرٍ الْبَرْقِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى قَوْمٌ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالُوا السَّلَامُ عَلَيْكَ يَا رَبَّنَا
(The book) ‘Al Aaali’ pf the sheykh Al Tusi – Al Husayn Bin Ibrahim Al Qazwiny, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al-Hassan Bin Ali Al Zafrany, from Abu Ja’far Al Barqy, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘A group came to Amir Al-Momineen-asws. They said, ‘The greeting be unto you-asws, O our Lord-azwj!’
فَاسْتَتَابَهُمْ فَلَمْ يَتُوبُوا فَحَفَرَ لَهُمْ حَفِيرَةً وَ أَوْقَدَ فِيهَا نَاراً وَ حَفَرَ حَفِيرَةً أُخْرَى إِلَى جَانِبِهَا وَ أَفْضَى مَا بَيْنَهُمَا فَلَمَّا لَمْ يَتُوبُوا أَلْقَاهُمْ فِي الْحَفِيرَةِ وَ أَوْقَدَ فِي الْحَفِيرَةِ الْأُخْرَى حَتَّى مَاتُوا.
He-asws told them to repent, but they did not repent. He-asws dug out a pit for them and ignited fire in it, and he-asws dug out another pit for them to its side, and made a hole to be between the two. When they did not repent, he-asws threw them into the pit and ignited in the other pit, until they died’’.[36]
و هذه القصة مشهورة، و قد رواه الكشّيّ أيضا في رجاله بألفاظ و أسانيد و أشار إليه الشيخ في المبسوط في كتاب المرتد، و قال: روى أن قوما قالوا لعلى عليه السلام أنت اله فأجج نارا ثمّ حرقهم فيها،
Notes: And this is a famous story, and it is reported by Al-Kashi as well in his ‘Rijaal’ by wordings and chains, and it is indicated to by the sheykh in ‘Al-Mabsout’ in ‘Kitab Al-Murtad’, and he said, ‘It is reported that a group said to Ali-asws, ‘You-asws are God-azwj!’ He-asws ignited fire and burned them in it.
فقال ابن عبّاس: لو كنت أنا لقتلتهم بالسيف و سمعت النبيّ صلّى اللّه عليه و آله يقول: لا يعذب بعذاب اللّه، من بدل دينه فاقتلوه.
Ibn Abbas said, ‘If only I had killed them by the sword, and I heard the Prophet-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws: ‘He will not (wait to be) Punished by the Punishment of Allah-azwj. One who replaces His-azwj religion, kill him!’
و لفظه في المناقب هكذا: روى أن سبعين رجلا من الزط أتوه يعنى أمير المؤمنين عليه السلام بعد قتال أهل. البصرة يدعونه الها بلسانهم و سجدوا له،
And its wording in ‘Al-Manaqib’ is like this, ‘It is reported that seventy men from (the tribe of) ‘Al-Zatt’ came to him-asws, meaning Amir Al-Momineen-asws, may the greeting be upon him-asws, after batting people of Al Basra, calling him-asws God-azwj by their tongues, and they performed Sajdah to him-asws.
فقال لهم: ويلكم لا تفعلوا، انما أنا مخلوق مثلكم،
He-asws said to them, ‘Woe be unto you all, don’t do it! But rather, I-asws am a Created being like you’.
فأبوا عليه، فقال: لئن لم ترجعوا عما قلتم فيّ و تتوبوا إلى اللّه لاقتلنكم،
They refused to him-asws. He-asws said: ‘If you do not retract from what you said regarding me‑asws and repent to Allah-azwj, I-asws will kill you all!’
قال: فأبوا فخدّ لهم أخاديد و أوقد نارا فكان قنبر يحمل الرجل بعد الرجل على منكبه فيقذفه في النار
He (the narrator) said, ‘They refused. So, he-asws pits for them and ignited fire. Qanbar was carrying the man after the man upon his shoulders and throwing him into the fire.
ثمّ قال:
| انى إذا أبصرت أمرا منكرا | أوقدت نارا و دعوت قنبرا | |
| ثم احتفرت حفرا و حفرا | و قنبر يحطم حطما منكرا. |
Then he-asws said (a poem): ‘When I-asws sighted an evil matter, I-asws ignited fired and called Qanbar, then I-asws dug a pit and a pit, and Qanbar was decimating an evil decimation’’.
باب 98 القمار
CHAPTER 98 – THE GAMBLING
الآيات
The Verses:
البقرة يَسْئَلُونَكَ عَنِ الْخَمْرِ وَ الْمَيْسِرِ قُلْ فِيهِما إِثْمٌ كَبِيرٌ وَ مَنافِعُ لِلنَّاسِ وَ إِثْمُهُما أَكْبَرُ مِنْ نَفْعِهِما
(Surah) Al Baqarah: They are asking you about the wine and the gambling. Say: ‘In both of these is a grave sin and benefit for the people, and their sin is greater than their profit’. [2:219]
المائدة حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَ الدَّمُ وَ لَحْمُ الْخِنْزِيرِ إلى قوله تعالى وَ أَنْ تَسْتَقْسِمُوا بِالْأَزْلامِ
(Surah) Al Maidah: Prohibited unto you is the dead, and the blood and meat of the pig, – up to Words of the Exalted: and that which you are apportioning with the arrows [5:3].
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَ الْمَيْسِرُ وَ الْأَنْصابُ وَ الْأَزْلامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ
And the Exalted Said: O you who believe! But rather, the wine, and the gambling, and the monuments (for idols), and the arrows (for dividing) are filth from the deeds of the Satan, therefore keep aside from it, perhaps you would be successful [5:90]
إِنَّما يُرِيدُ الشَّيْطانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَداوَةَ وَ الْبَغْضاءَ فِي الْخَمْرِ وَ الْمَيْسِرِ وَ يَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَ عَنِ الصَّلاةِ فَهَلْ أَنْتُمْ مُنْتَهُونَ.
But rather, the Satan intends for the enmity and the hatred to occur between you regarding the wine, and the gambling, and he hinders you from the Mention of Allah and from the Salat. So will you (not) be desisting? [5:91].
1- فس، تفسير القمي فَأَمَّا الْمَيْسِرُ فَالنَّرْدُ وَ الشِّطْرَنْجُ وَ كُلُّ قِمَارٍ مَيْسِرٌ وَ أَمَّا الْأَنْصَابُ فَالْأَوْثَانُ الَّتِي كَانَ يَعْبُدُهَا الْمُشْرِكُونَ وَ أَمَّا الْأَزْلَامُ فَالْقِدَاحُ الَّتِي كَانَتْ يَسْتَقْسِمُ بِهَا مُشْرِكُو الْعَرَبِ فِي الْأُمُورِ فِي الْجَاهِلِيَّةِ كُلُّ هَذَا بَيْعُهُ وَ شِرَاؤُهُ وَ الِانْتِفَاعُ بِشَيْءٍ مِنْ هَذَا حَرَامٌ مِنَ اللَّهِ مُحَرَّمٌ وَ هُوَ رِجْسٌ مِنْ عَمَلِ الشَّيْطانِ فَقَرَنَ اللَّهُ الْخَمْرَ وَ الْمَيْسِرَ مَعَ الْأَوْثَانِ.
Tafseer Al-Qummi – (opinion)[37]
2- ب، قرب الإسناد عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ الْخَزَّازِ عَنْ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ اللَّعِبِ بِالشِّطْرَنْجِ فَقَالَ إِنَّ الْمُؤْمِنَ لَفِي شُغُلٍ عَنِ اللَّعِبِ.
(The book) ‘Qurb Al-Asnaad’ – from Muhammad Bin Al Waleed Al Khazzaz, from Bukeyr who said,
‘I asked Abu Abdullah-asws about playing with chess. He-asws said: ‘The Momin is too pre-occupied from playing games’’.[38]
3- ما، الأمالي للشيخ الطوسي عَنِ ابْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الْحُسَيْنِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ عَلِيٍّ عَنِ الرِّضَا ع عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِمُ الصَّلَاةُ وَ السَّلَامُ قَالَ: كُلُّ مَا أَلْهَى عَنْ ذِكْرِ اللَّهِ فَهُوَ مِنَ الْمَيْسِرِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Ibn Al Salt, from Ibn Uqdah, from Ali Bin Muhammad Bin Ali Al-Husayni, from Ja’far Bin Muhammad Bin Isa, from Abdullah Bin Ali,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws, may the Salawaat and the greeting be upon them-asws having said: ‘All what distracts from Zikr of Allah-azwj, it is from the gambling’’.[39]
4- ل، الخصال عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ عُقْبَةَ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ ابْنِ أُخْتِ أَبِي مَالِكٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ اللَّعِبِ بِالشِّطْرَنْجِ فَقَالَ إِنَّ الْمُؤْمِنَ لَمَشْغُولٌ عَنِ اللَّعِبِ.
(The book) ‘Al Khisaal’ – from Al Attar, from his father, from Sahl, from Muhammad Bin Ja;far Bin Uqbah, from Al-Hassan Bin Muhammad son of a sister of Abu Malik, from Abdullah Bin Sinan, from Abdul Wahid Bin Al Mukhtar who said,
‘I asked Abu Ja’far-asws about playing with the chess. He-asws said: ‘The Momin is too pre-occupied from playing games’’.[40]
5- ل، الخصال عَنِ ابْنِ 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’ – from Ibn Al Waleed, from Ahmad Bin Idrees, from Al Ashary, raising it to,
‘Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww prohibited from greeting unto four – to the intoxicated during his intoxication, and to the one who works with (making) the statues, and to the one who plays with the dice, and to the one who plays with the fourteen (a game), and I-asws am increasing you (with) the fifth. I-asws prohibited you from greeting to the companions (players of) chess’’.[41]
6- ل، الخصال عَنِ الْهَمْدَانِيِّ وَ الْمُكَتِّبِ وَ الْوَرَّاقِ وَ حَمْزَةَ الْعَلَوِيِّ جَمِيعاً عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْأَزْدِيِّ وَ الْبَزَنْطِيِّ مَعاً عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ فِي قَوْلِهِ تَعَالَى حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَ الدَّمُ وَ لَحْمُ الْخِنْزِيرِ وَ ما أُهِلَّ لِغَيْرِ اللَّهِ بِهِ يَعْنِي مَا ذُبِحَ لِلْأَصْنَامِ
(The book) ‘Al Khisaal’ – from Al Hamdany, and Al Mukattib, and Al Waraq, and Hamza Al Alawy, altogether from Ali, from h is father, from Al Azdy and Al Bazanty, both together, from Aban Bin Usman, from Aban Bin Taghlub,
‘From Ja’far-asws having said regarding Words of the Exalted: Prohibited unto you is the dead, and the blood and meat of the pig, and whatever has been dedicated for other than Allah with [5:3] – meaning what is slaughtered (as offerings) for the idols.
وَ أَمَّا الْمُنْخَنِقَةُ فَإِنَّ الْمَجُوسَ كَانُوا لَا يَأْكُلُونَ الذَّبَائِحَ وَ يَأْكُلُونَ الْمَيْتَةَ وَ كَانُوا يَخْنُقُونَ الْبَقَرَ وَ الْغَنَمَ فَإِذَا اخْتَنَقَتْ وَ مَاتَتْ أَكَلُوهَا وَ الْمُتَرَدِّيَةُ كَانُوا يَشُدُّونَ أَعْيُنَهَا وَ يُلْقُونَهَا مِنَ السَّطْحِ فَإِذَا مَاتَتْ أَكَلُوهَا
And as for and the strangled, so the Magians were not eating the slaughtered and they were eating the dead, and they used to strangle the cows and the sheep, so when it was strangled and died, they ate it. and the fallen – they used to pull it and throw it from the roof, so if it died, they would eat it. and the gored – they used to have (it fights with the) rams. So, when one of it died, they would eat it.
وَ النَّطِيحَةُ كَانُوا يُنَاطِحُونَ بِالْكِبَاشِ فَإِذَا مَاتَتْ إِحْدَاهُمَا أَكَلُوهَا وَ ما أَكَلَ السَّبُعُ إِلَّا ما ذَكَّيْتُمْ فَكَانُوا يَأْكُلُونَ مَا يَقْتُلُهُ الذِّئْبُ وَ الْأَسَدُ فَحَرَّمَ اللَّهُ ذَلِكَ وَ ما ذُبِحَ عَلَى النُّصُبِ كَانُوا يَذْبَحُونَ لِبُيُوتِ النِّيرَانِ وَ قُرَيْشٌ كَانُوا يَعْبُدُونَ الشَّجَرَ وَ الصَّخْرَ فَيَذْبَحُونَ لَهُمَا
and what the predators have eaten (from), except what you have purified – they used to eat what was killed by the wolf and the lion, so Allahazwj Mighty and Majestic Prohibited that; and what is slaughtered upon the altars – they used to sacrifice for the houses of fire worship, and the Quraysh used to worship the tree and the rock, so they used to slaughter for the sake of these two.
وَ أَنْ تَسْتَقْسِمُوا بِالْأَزْلامِ ذلِكُمْ فِسْقٌ قَالَ كَانُوا يَعْمِدُونَ إِلَى الْجَزُورِ فَيُجَزِّءُونَهُ عَشَرَةَ أَجْزَاءٍ ثُمَّ يَجْتَمِعُونَ عَلَيْهِ فَيُخْرِجُونَ السِّهَامَ فَيَدْفَعُونَهَا إِلَى رَجُلٍ وَ السِّهَامُ عَشَرَةٌ سَبْعَةٌ لَهَا أَنْصِبَاءُ وَ ثَلَاثَةٌ لَا أَنْصِبَاءَ لَهَا
And that which you are apportioning with the arrows, that is a transgression -they were deliberating to the (sacrificial) animal and divide it into ten parts. Then they would form a consensus over it and hand these arrows to a man. The arrows were ten in number, seven of which had a head and three did not.
فَالَّتِي لَهَا أَنْصِبَاءُ الْفَذُّ وَ التَّوْأَمُ وَ الْمُسْبِلُ وَ النَّافِسُ وَ الْحِلْسُ وَ الرَّقِيبُ وَ الْمُعَلَّى فَالْفَذُّ لَهُ سَهْمٌ وَ التَّوْأَمُ لَهُ سَهْمَانِ وَ الْمُسْبِلُ لَهُ ثَلَاثَةُ أَسْهُمٍ وَ النَّافِسُ لَهُ أَرْبَعَةُ أَسْهُمٍ وَ الْحِلْسُ لَهُ خَمْسَةُ أَسْهُمٍ وَ الرَّقِيبُ لَهُ سِتَّةُ أَسْهُمٍ وَ الْمُعَلَّى لَهُ سَبْعَةُ أَسْهُمٍ
So the ones which had heads were Al-Faz, and Al-Taw’am, and Al-Masbal and Al-Nafas, and Al-Halas, and Al-Raqeeb, and Al-Moala. So, Al-Faz had one share, and Al-Tawa’im had two shares, and Al-Masbak had three shares, and Al-Nafas had four shares, and Al-Halas had five shares, and Al-Raqeeb had six shares, and Al-Moala had seven shares.
وَ الَّتِي لَا أَنْصِبَاءَ لَهَا السَّفِيحُ وَ الْمَنِيحُ وَ الْوَغْدُ وَ ثَمَنُ الْجَزُورِ عَلَى مَنْ لَمْ يَخْرُجْ لَهُ مِنَ الْأَنْصِبَاءِ شَيْءٌ وَ هُوَ الْقِمَارُ فَحَرَّمَهُ اللَّهُ عَزَّ وَ جَلَ.
And the one which did not have a head for it were the Al-Safeeh, and Al-Mani’e, and Al-Wagad, and the price of the (sacrificial) animal was paid by the one from whom one of these came out – and it is the gambling, therefore Allahazwj Mighty and Majestic Prohibited it’’.[42]
7- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنِ النَّرْدِ وَ الشِّطْرَنْجِ وَ نَهَى عَنْ بَيْعِ النَّرْدِ وَ الشِّطْرَنْجِ وَ قَالَ مَنْ فَعَلَ ذَلِكَ فَهُوَ كَآكِلِ لَحْمِ الْخِنْزِيرِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww, he-saww forbade from (playing) the dice, and the chess, and he-saww forbade from selling the dice and the chess, and he-saww said: ‘One who does that, he is like an eater of the pig meat’’.[43]
8- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْأَهْوَازِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ الْحَكَمِ أَخِي هِشَامٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلَّهِ فِي كُلِّ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ عُتَقَاءَ مِنَ النَّارِ إِلَّا مَنْ أَفْطَرَ عَلَى مُسْكِرٍ أَوْ مُشَاحِناً أَوْ صَاحِبَ شَاهَيْنِ
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad, from Ibn Isa, from Al Ahwazy, from Ibn Abu Umeyr, from Muhammad Bin Al Hakam, brother of Hisham, from Umar Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘For Allah-azwj, during every night of a month of Ramazan there are liberations from the Fire, except one who breaks fast upon an intoxicant, or an innovator, or companion (player) of chess’.
قَالَ قُلْتُ وَ أَيُّ شَيْءٍ صَاحِبُ الشَّاهَيْنِ
He (the narrator) said, ‘I said, ‘And which thing is companion (player) of ‘Shaheen’?’
قَالَ الشِّطْرَنْجُ.
He-asws said: ‘The chess’’.[44]
9- ضا، فقه الرضا عليه السلام اعْلَمْ يَرْحَمُكَ اللَّهُ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ نَهَى عَنْ جَمِيعِ الْقِمَارِ وَ أَمَرَ الْعِبَادَ بِالاجْتِنَابِ مِنْهَا وَ سَمَّاهَا رِجْساً فَقَالَ رِجْسٌ مِنْ عَمَلِ الشَّيْطانِ فَاجْتَنِبُوهُ مِثْلُ اللَّعِبِ بِالشِّطْرَنْجِ وَ النَّرْدِ وَ غَيْرِهِمَا مِنَ الْقِمَارِ وَ النَّرْدُ أَشَرُّ مِنَ الشِّطْرَنْجِ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘May Allah-azwj have Mercy on you! Know that Allah-azwj Blessed and Exalted has Prohibited from entirety of the gambling, and has Commanded the servants with keeping away from these, and has Named these are filth. He-azwj Said: ‘filth from the deeds of the Satan, therefore keep aside from it, [5:90] – like playing the chess, and the dice and other such from the gambling; and the dice is eviler than the chess’’.
فَأَمَّا الشِّطْرَنْجُ فَإِنَّ اتِّخَاذَهَا كُفْرٌ بِاللَّهِ الْعَظِيمِ وَ اللَّعِبُ بِهَا شِرْكٌ وَ تَقْلَابُهَا كَبِيرَةٌ مُوبِقَةٌ وَ السَّلَامُ عَلَى اللَّاهِي بِهَا كُفْرٌ وَ مُقَلِّبُهَا كَالنَّاظِرِ إِلَى فَرْجِ أُمِّهِ
As for the chess, taking it is committing Kufr with Allah-azwj the Magnificent, and the playing with it is Shirk, and turning it is a major destructive sin, and greeting upon the one playing with it is Kufr, and turning it (its pieces) is like looking at the private part of his mother.
وَ اللَّاعِبُ بِالنَّرْدِ كَمَثَلِ الَّذِي يَأْكُلُ لَحْمَ الْخِنْزِيرِ وَ مَثَلُ الَّذِي يَلْعَبُ بِهَا مِنْ غَيْرِ قِمَارٍ مَثَلُ الَّذِي يَصْبَغُ يَدَهُ فِي الدَّمِ وَ لَحْمِ الْخِنْزِيرِ وَ مَثَلُ الَّذِي يَلْعَبُ فِي شَيْءٍ مِنْ هَذِهِ الْأَشْيَاءِ كَمَثَلِ الَّذِي مُصِرٌّ عَلَى الْفَرْجِ الْحَرَامِ
And the player with the dice is like an example of the one who eats the pig meat, and an example of the one playing with it without gambling (with it) is an example of the one dyes his hand in the blood and meat of the pig; and an example of the one playing in anything from these thing, is like an example of the one who is persistent upon the forbidden private parts.
وَ اتَّقِ اللَّعِبَ بِالْخَوَاتِيمِ وَ الْأَرْبَعَةَ عَشَرَ وَ كُلَّ قِمَارٍ حَتَّى لَعِبَ الصِّبْيَانِ بِالْجَوْزِ وَ اللَّوْزِ وَ الْكِعَابِ
And fear playing with the rings and the fourteen (games), and every gambling, even the children playing with the walnuts and almonds, and the cubes.
وَ إِيَّاكَ وَ الضَّرْبَةَ بِالصَّوْلَجَانِ فَإِنَّ الشَّيْطَانَ يَرْكُضُ مَعَكَ وَ الْمَلَائِكَةَ تَنْفِرُ عَنْكَ وَ مَنْ عَثَّرَ دَابَّتَهُ فَمَاتَ دَخَلَ النَّارَ.
And beware of striking with the sceptre, for the Satan-la dances with you and the Angels flee from you; and the one whose animal stumbles (while he is playing with the sceptre), so he dies, will enter the Fire’’.[45]
10- شي، تفسير العياشي عَنْ أَسْبَاطِ بْنِ سَالِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ قَالَ هُوَ الْقِمَارِ.
Tafseer Al Ayyashi – from Asbaat Bin Salim who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj the Exalted: O you who believe! Do not devour your property among yourselves by the falsehood [4:29]. He-asws said: ‘It is the gambling’’.[46]
11- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ قَالَ نَهَى عَنِ الْقِمَارِ وَ كَانَتْ قُرَيْشٌ تُقَامِرُ الرَّجُلَ بِأَهْلِهِ وَ مَالِهِ فَنَهَاهُمُ اللَّهُ عَنْ ذَلِكَ.
Tafseer Al Ayyashir – from Muhammad Bin Ali,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: ‘O you who believe! Do not devour your property among yourselves by the falsehood [4:29]. He-asws said: ‘He-azwj Prohibited from the gambling, and it so happened that the Qureshi man would gamble with his wife and his wealth, so Allah-azwj Prohibited them from that’’.[47]
12- شي، تفسير العياشي عَنْ زِيَادِ بْنِ عَبْدِ اللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ وَ لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ قَالَ كَانَتْ قُرَيْشٌ تُقَامِرُ الرَّجُلَ فِي أَهْلِهِ وَ مَالِهِ فَنَهَاهُمُ اللَّهُ.
Tafseer Al Ayyashi – from Ziyad Bin Abdullah who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj: O you who believe! Do not devour your property among yourselves by the falsehood [4:29]. He-asws said: ‘The Qureshi man used to gamble regarding his wife and his wealth, so Allah-azwj Prohibited them’’.[48]
13- سر، السرائر مِنْ جَامِعِ الْبَزَنْطِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَيْعُ الشِّطْرَنْجِ حَرَامٌ وَ أَكْلُ ثَمَنِهِ سُحْتٌ وَ اتِّخَاذُهَا كُفْرٌ وَ اللَّعِبُ بِهَا شِرْكٌ وَ السَّلَامُ عَلَى اللَّاهِي بِهَا مَعْصِيَةٌ وَ كَبِيرَةٌ مُوبِقَةٌ وَ الْخَائِضُ يَدَهُ فِيهَا كَالْخَائِضِ يَدَهُ فِي لَحْمِ الْخِنْزِيرِ لَا صَلَاةَ لَهُ حَتَّى يَغْسِلَ يَدَهُ كَمَا يَغْسِلُهَا مِنْ مَسِّ لَحْمِ الْخِنْزِيرِ
(The book) ‘Al Saraair’ – from ‘Jamie’ of Al Bazanty, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘The selling of chess of forbidden, and consuming its price is an ill-gotten gain, and taking it is Kufr, and the playing with it is Shirk, and the greeting unto the one playing with it is a calamity and a destructive major sin, and the one who immerses his hand into it is like the one immersing his hand in the pig meat. There is no Salat for him until he washes his hand just as he would wash it from touching the pig meat.
وَ النَّاظِرُ إِلَيْهَا كَالنَّاظِرِ فِي فَرْجِ أُمِّهِ وَ اللَّاهِي بِهَا وَ النَّاظِرُ إِلَيْهَا فِي حَالِ مَا يُلْهَى بِهَا وَ السَّلَامُ عَلَى اللَّاهِي بِهَا فِي حَالَتِهِ تِلْكَ فِي الْإِثْمِ سَوَاءٌ وَ مَنْ جَلَسَ عَلَى اللَّعِبِ بِهَا فَقَدْ تَبَوَّأَ مَقْعَدَهُ فِي النَّارِ وَ كَانَ عَيْشُهُ ذَلِكَ حَسْرَةً عَلَيْهِ فِي الْقِيَامَةِ
And the beholder to it is like the looker into private part of his mother, and the player with it and the looker at it are in a state of what one would be distracted by (from Zikr of Allah-azwj), and the greeting unto the one playing with it during that state of his are same in the sin; and the one sits upon the playing with it, so he has assumed his seat in the Fire, and that life would be a regret upon him in the Qiyamah.
وَ إِيَّاكَ وَ مُجَالَسَةَ اللَّاهِي الْمَغْرُورِ بِلَعِبِهَا فَإِنَّهُ مِنَ الْمَجَالِسِ الَّتِي بَاءَ أَهْلُهَا بِسَخَطٍ مِنَ اللَّهِ يَتَوَقَّعُونَهُ فِي كُلِّ سَاعَةٍ فَيَعُمُّكَ مَعَهُمْ.
And beware of sitting the player proud with his play, for it is from the sitting which its people are incurring Wrath from Allah-azwj. You should anticipate it during every moment for it will generalise you with them’’.[49]
14- شي، تفسير العياشي عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّهُ كَانَ يَنْهَى عَنِ الْجَوْزِ الَّذِي يَحْوِيهِ الصِّبْيَانُ مِنَ الْقِمَارِ أَنْ يُؤْكَلَ وَ قَالَ هُوَ السُّحْتُ.
Tafseer Al Ayyashi – from Al Sakuny,
‘From Ja’far-asws, from his-asws father having forbidden from eating the walnuts which the children had obtained from the gambling, and said: ‘It is the ill-gotten gain’’.[50]
15- شي، تفسير العياشي عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ يَقُولُ ع الْمَيْسِرُ هُوَ الْقِمَارُ.
Tafseer Al Ayyashi –
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘He-asws said: ‘The game of chance is the gambling’’.[51]
16- شي، تفسير العياشي عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ سَمِعْتُهُ يَقُولُ ع إِنَّ الشِّطْرَنْجَ وَ النَّرْدَ وَ أَرْبَعَ عَشْرَةَ وَ كُلَّ مَا قُومِرَ عَلَيْهِ مِنْهَا فَهُوَ مَيْسِرٌ.
Tafseer Al Ayyashi –
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The chess, and the dice, and fourteen (a game), and all what is gambled upon from these, it is game of chance’’.[52]
17- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الشِّطْرَنْجُ مَيْسِرٌ وَ النَّرْدُ مَيْسِرٌ.
Tafseer Al Ayyashi – from Abdullah Bin Jundab, from the one who informed him,
‘From Abu Abdullah-asws having said: ‘The chess is a game of change and the dice is a game of chance’’.[53]
18- شي، تفسير العياشي عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الشِّطْرَنْجُ وَ النَّرْدُ مَيْسِرٌ.
Tafseer Al Ayyashi – from Ismail Al Jufy,
‘From Abu Ja’far-asws having said: ‘The chess and the dice are games of chance’’.[54]
19- شي، تفسير العياشي عَنْ يَاسِرٍ الْخَادِمِ عَنِ الرِّضَا ع قَالَ: سَأَلْتُهُ عَنِ الْمَيْسِرِ قَالَ الثَّقَلُ مِنْ كُلِّ شَيْءٍ.
Tafseer Al Ayyashi – from Yasir Al Khadim,
‘From Al-Reza-asws, he (the narrator) said, ‘I asked him-asws about the games of chance. He-asws said: ‘The heavy from all things’’.[55]
قَالَ الْحُسَيْنُ وَ الثَّقَلُ مَا يُخْرَجُ بَيْنَ الْمُتَرَاهِنَيْنِ مِنَ الدَّرَاهِمِ وَ غَيْرِهِ.
Al-Husayn said, ‘And the ‘heavy’ is what emerges between the two betters, from the Dirhams and other such’’.[56]
20- شي، تفسير العياشي عَنْ هِشَامٍ عَنِ الثِّقَةِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قِيلَ لَهُ رُوِيَ عَنْكُمْ أَنَّ الْخَمْرَ وَ الْمَيْسِرَ وَ الْأَنْصَابَ وَ الْأَزْلَامَ رِجَالٌ
Tafseer Al Ayyashi – from Hisham, from the trusted ones, raising it,
‘From Abu Abdullah-asws, it was said to him-asws, ‘It is reported from you-asws that the wine, and the game of chance, and the altars set up, and the (divining) arrows, are (references to men’.
فَقَالَ مَا كَانَ اللَّهُ لِيُخَاطِبَ خَلْقَهُ بِمَا لَا يَعْقِلُونَ.
He-asws said: ‘Allah-azwj would not Address His-azwj creatures with what they cannot understand’’.[57]
21- شي، تفسير العياشي عَنْ حَمْدَوَيْهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ اللَّعِبِ بِالشِّطْرَنْجِ فَقَالَ الشِّطْرَنْجُ مِنَ الْبَاطِلِ.
Tafseer Al Ayyashi – from Hamdawiya, from Yaqoub Bin Yazeed, from one of our companios who said,
‘I asked Abu Abdullah-asws about the playing with chess. He-asws said: ‘The chess is from the falsehoods’’.[58]
22- كش، رجال الكشي عَنْ مُحَمَّدِ بْنِ غَالِبٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ الْخَزَّازِ عَنِ ابْنِ بُكَيْرٍ عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الشِّطْرَنْجِ فَقَالَ إِنَّ عَبْدَ الْوَاحِدِ لَفِي شُغُلٍ عَنِ اللَّعِبِ
(The book) ‘Rijaal’ of Al Kashi – from Muhammad Bin Ghalib, from Muhammad Bin Al Waleed, from Ibn Bukeyr, from Abdul Wahid Bin Al Mukhtar who said,
‘I asked Abu Abdullah-asws about the chess. He-asws said, ‘(You) Abdul Wahid are too busy from the playing of games’.
قَالَ ابْنُ بُكَيْرٍ عَبْدُ الْوَاحِدِ مَا كَانَ عِنْدِي يَذْكُرُ اللَّعِبَ حَتَّى يَسْأَلَ عَنْهُ أَبَا عَبْدِ اللَّهِ ع.
Ibn Bukeyr Abdul Wahid said, ‘There was no mention of the playful games in my presence until Abu Abdullah-asws was asked about it’’.[59]
23- جع، جامع الأخبار رَوَى عَبْدُ اللَّهِ بْنُ مَسْعُودٍ أَنَّ النَّبِيَّ ص مَرَّ بِقَوْمٍ يَلْعَبُونَ بِالشِّطْرَنْجِ قَالَ ما هذِهِ التَّماثِيلُ الَّتِي أَنْتُمْ لَها عاكِفُونَ.
(The book) ‘Jamie Al Akhbar’ – It is reported by Abdullah Bin Masoud,
‘The Prophet-saww pass by a group playing chess. He-saww said: ‘‘What are these statues which you are devoted to?’ [21:52]’’.[60]
وَ قَالَ النَّبِيُّ ص مَنْ لَعِبَ بِالنَّرْدِ فَقَدْ عَصَى.
And the Prophet-saww said ‘One who plays with the dice, so he has disobeyed (Allah-azwj)’’.[61]
وَ قَالَ ص مَنْ لَعِبَ بالإسترنق يَعْنِي الشِّطْرَنْجَ وَ النَّاظِرُ إِلَيْهِ كَآكِلِ لَحْمِ الْخِنْزِيرِ.
And he-saww said: ‘One who plays with ‘Al-Istarnak’, meaning the chess, and the beholder to it, is like the eater of the pig meat’’.[62]
وَ فِي خَبَرٍ آخَرَ النَّاظِرُ إِلَيْهِ كَالنَّاظِرِ إِلَى فَرْجِ أُمِّهِ.
And in another Hadeeth: ‘The beholder to it is like the one looking at the private part of his mother’’.[63]
وَ قَالَ ص وَ إِيَّاكُمْ وَ هَاتَيْنِ الْكَعْبَتَيْنِ الْمَوْسُومَتَيْنِ فَإِنَّهُمَا مِنْ مَيْسِرِ الْعَجَمِ.
And he-saww said: ‘And beware of these two dice (and chess) – these two are from the gambling (activities) of the Persians’’.[64]
وَ رَوَى لَنَا عَبْدُ الْوَاحِدِ بْنُ مُحَمَّدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ قَالَ سَمِعْنَا الرِّضَا ع يَقُولُ لَمَّا حُمِلَ رَأْسُ الْحُسَيْنِ بْنِ عَلِيٍّ ع إِلَى الشَّامِ أَمَرَ يَزِيدُ بْنُ مُعَاوِيَةَ لَعَنَهُ اللَّهُ فَوُضِعَ وَ نُصِبَ عَلَيْهِ مَائِدَةٌ فَأَقْبَلَ هُوَ وَ أَصْحَابُهُ يَأْكُلُونَ وَ يَشْرَبُونَ الْفُقَّاعَ
And it is reported to us by Abdul Wahid Bin Muhammad Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazan who said,
‘We heard Al-Reza-asws saying: ‘When the head of Al-Husayn-asws Bin Ali-asws was carried to Syria, Yazeed-la Bin Muawiya-la, may Allah-azwj Curse him-la, ordered, so it was placed and a meal was set up for him-la. He-la and his-la companions were eating and drinking ‘Al-Fuqa’a’ (wine – intoxicating drink).
فَلَمَّا فَرَغُوا أَمَرَ بِالرَّأْسِ فَوُضِعَ فِي طَسْتٍ تَحْتَ سَرِيرِهِ وَ بُسِطَ عَلَيْهِ رُقْعَةُ الشِّطْرَنْجِ وَ جَلَسَ يَزِيدُ لَعَنَهُ اللَّهُ يَلْعَبُ بِالشِّطْرَنْجِ
When they-la were free, he-la ordered with the (Holy) head, so it was placed in a tray beneath his-la throne, and the chess board was extended to him-la, and Yazeed-la sat playing chess.
فَيَذْكُرُ الْحُسَيْنَ وَ أَبَاهُ وَ جَدَّهُ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ عَلَيْهِمْ وَ يَسْتَهْزِئُ بِذِكْرِهِمْ
He-la mentioned Al-Husayn-asws, and his-asws father-asws, and his-asws grandfather-saww, may the Salawaat of Allah-azwj and His-azwj Greeting be upon them-asws, and he-la mocked with their-asws mention.
فَمَتَى قَمَرَ صَاحِبَهُ تَنَاوَلَ الْفُقَّاعَ فَشَرِبَهُ ثَلَاثَ مَرَّاتٍ ثُمَّ صَبَّ فَضْلَهُ عَلَى مَا يَلِي الطَّسْتَ مِنَ الْأَرْضِ
When his-la companions (overcame him-la) in gambling, he-la took ‘Al-Fuqa’a’ (wine) and drank it three times. Then he-la poured its surplus upon the ground next to the tray.
فَمَنْ كَانَ مِنْ شِيعَتِنَا فَلْيَتَوَرَّعْ عَنْ شُرْبِ الْفُقَّاعِ وَ اللَّعِبِ بِالشِّطْرَنْجِ فَلْيَذْكُرِ الْحُسَيْنَ ع وَ لْيَلْعَنْ يَزِيدَ وَ آلَ زِيَادٍ يَمْحُو اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ ذُنُوبَهُ وَ لَوْ كَانَتْ كَعَدَدِ النُّجُومِ.
Thus, the one who were to be from our-asws Shias, let him abstain from drinking ‘Al-Fuq’a’ (wine), and playing the chess. Let him remember Al-Husayn-asws and let him curse Yazeed-la, and family-la of Ziyad. Allah-azwj Mighty and Majestic Will Delete his sins due to that, and even if these were to be like the number of stars’’.[65]
وَ قَالَ النَّبِيُّ ص مَنْ لَعِبَ بِالنَّرْدَشِيرِ فَكَأَنَّمَا صَبَغَ يَدَهُ فِي لَحْمِ الْخِنْزِيرِ وَ دَمِهِ.
And the Prophet-saww said: ‘One who plays with ‘Al-Nardasheyr’ (dice), it is as if he has dyed his hand in pig meat and its blood’’.[66]
باب 99 الغناء
CHAPTER 99 – THE SINGING
الآيات
The Verses –
الحج فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثانِ وَ اجْتَنِبُوا قَوْلَ الزُّورِ
(Surah) Al Hajj: therefore keep aside from the uncleanness of the idols and keep aside from the false words [22:30]
لقمان وَ مِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَ يَتَّخِذَها هُزُواً أُولئِكَ لَهُمْ عَذابٌ مُهِينٌ.
(Surah) Luqman-as: And from the people there is one who buys amusing discourse in order to lead astray from the Way of Allah without knowledge, and he takes it as a mockery. These, for them would be an abasing Punishment [31:6].
1- فس، تفسير القمي قَالَ رَسُولُ اللَّهِ ص إِنَّهُ سَيَكُونُ قَوْمٌ يَبِيتُونَ وَ هُمْ عَلَى اللَّهْوِ وَ شُرْبِ الْخَمْرِ وَ الْغِنَاءِ فَبَيْنَا هُمْ كَذَلِكَ إِذْ مُسِخُوا مِنْ لَيْلَتِهِمْ وَ أَصْبَحُوا قِرَدَةً وَ خَنَازِيرَ.
Tafseer Al Qummi –
‘Rasool-Allah-saww said: ‘There shall come into being a people who will be spending nights while they would be upon the playing (amusements), and drinking the wine, and the singing. While they would be like that when they would be morphed from their night, and they will come to the morning as monkeys and pigs’’.[67]
2- فس، تفسير القمي وَ الَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ يَعْنِي عَنِ الْغِنَاءِ وَ الْمَلَاهِي.
Tafseer Al Qummi – (opinion)[68]
3- فس، تفسير القمي وَ الَّذِينَ لا يَشْهَدُونَ الزُّورَ قَالَ الْغِنَاءُ وَ مَجَالِسُ اللَّغْوِ.
Tafseer Al Qummi – (opinion)[69]
4- فس، تفسير القمي وَ إِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ قَالَ اللَّغْوُ الْكَذِبُ وَ اللَّهْوُ وَ الْغِنَاءُ.
Tafseer Al Qummi – (opinion)[70]
5- فس، تفسير القمي وَ مِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ قَالَ الْغِنَاءُ وَ شُرْبُ الْخَمْرِ وَ جَمِيعُ الْمَلَاهِي.
Tafseer Al Qummi – (opinion)[71]
6- فس، تفسير القمي عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ شَيْءٍ أَسْتَحِي مِنْهُ
Tafseer Al Qummi – from his father, from Ibn Abu Najran, from Aasim Bin Humeyd who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! I want to ask you-asws about something I am embarrassed from’.
قَالَ سَلْ
He-asws said: ‘Ask!’
قُلْتُ فِي الْجَنَّةِ غِنَاءٌ
I said, ‘Is there singing in the Paradise?’
قَالَ إِنَّ فِي الْجَنَّةِ شَجَراً يَأْمُرُ اللَّهُ رِيَاحَهَا فَتَهُبُّ فَتَضْرِبُ تِلْكَ الشَّجَرَةُ بِأَصْوَاتٍ لَمْ يَسْمَعِ الْخَلَائِقُ بِمِثْلِهَا حُسْناً
He-asws said: ‘In there, Paradise there is a tree. Allah-azwj will Command its winds, so it will blow and strike that tree with such sounds the creatures would not have heard the likes of this excellence’.
ثُمَّ قَالَ هَذَا عِوَضٌ لِمَنْ تَرَكَ السَّمَاعَ فِي الدُّنْيَا مِنْ مَخَافَةِ اللَّهِ الْخَبَرَ.
Then he-asws said: ‘This is in compensation for the one who neglects listening in the world from fear of Allah-azwj’ – the Hadeeth’’.[72]
7- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مِهْرَانَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ هَارُونَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْغِنَاءُ يُورِثُ النِّفَاقَ وَ يَعْتَقِبُ الْفَقْرَ.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Mihran Bin Muhammad, from Al-Hassan Bin Haroub who said,
‘I heard Abu Abdullah-asws saying: ‘The singing inherits the hypocrisy and the poverty is the consequence’’.[73]
8- ل، الخصال عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنِ الشِّطْرَنْجِ وَ النَّرْدِ قَالَ لَا تَقْرَبْهُمَا
(The book) ‘Al Khisaal’ – from Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Khalid Bin Jareer, from Abu Al Rabie Al Shamy,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the chess and the dice. He-asws said: ‘Do not go near these two’.
قُلْتُ فَالْغِنَاءُ
I said, ‘What about the singing?’
قَالَ لَا خَيْرَ فِيهِ لَا تَفْعَلُوا الْخَبَرَ.
He-asws said: ‘There is no good in it. Do not do it!’ – the Hadeeth’’.[74]
9- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَنْ نَصْرِ بْنِ قَابُوسَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُنَجِّمُ مَلْعُونٌ وَ الْكَاهِنُ مَلْعُونٌ وَ السَّاحِرُ مَلْعُونٌ وَ الْمُغَنِّيَةُ مَلْعُونَةٌ وَ مَنْ آوَاهَا وَ أَكَلَ كَسْبَهَا فَهُوَ مَلْعُونٌ الْخَبَرَ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al-Hassan Bin Ali Al Kufy, from Is’haq Bin Ibrahim, from Nasr Bin Qabous,
‘From Abu Abdullah-asws having said: ‘The astrologer is accursed, and the fortune-teller is accursed, and the sorcerer is accursed, and the singer is accursed, and the one who shelters them, and consumer of its earning, he is accursed’ – the Hadeeth’’.[75]
10- ب، قرب الإسناد عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِ ع جُعِلْتُ فِدَاكَ إِنَّ رَجُلًا مِنْ مَوَالِيكَ عِنْدَهُ جَوَارٍ مُغَنِّيَاتٌ قِيمَتُهُنَّ أَرْبَعَةَ عَشَرَ أَلْفَ دِينَارٍ وَ قَدْ جَعَلَ لَكَ ثُلُثَهَا
(The book) ‘Qurb Al Asnaad’ – from Muhammad Bin Al-Husayn, from Ibrahim Bin Abu Al Bilad who said,
‘I said to Abu Al-Hassan-asws the 1st, ‘May I be sacrificed for you-asws! A man from your friends has slave girls for him, singers. Their value is fourteen thousand Dinars, and he has made two-thirds of it to be for you-asws’.
فَقَالَ لَا حَاجَةَ لِي فِيهَا إِنَّ ثَمَنَ الْكَلْبِ وَ الْمُغَنِّيَةِ سُحْتٌ.
He-asws said: ‘There is no need for me-asws regarding it. The price of the dog and the female singer are ill-gotten gains’’.[76]
11- ب، قرب الإسناد عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ: قُلْتُ لِلرِّضَا ع إِنَّ الْعَبَّاسِيَّ أَخْبَرَنِي أَنَّكَ رَخَّصْتَ فِي السَّمَاعِ
(The book) ‘Qurb Al Asnaad’ – from Al Rayyan Bin Al Salt who said,
‘I said to Al-Reza-asws, ‘Al-Abbasy informed me that you-asws have allowed regarding the listening (to songs)?’
فَقَالَ كَذَبَ الزِّنْدِيقُ مَا هَكَذَا كَانَ إِنَّمَا سَأَلَنِي عَنْ سَمَاعِ الْغِنَاءِ فَأَعْلَمْتُهُ أَنَّ رَجُلًا أَتَى أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيِّ بْنِ الْحُسَيْنِ ع فَسَأَلَهُ عَنْ سَمَاعِ الْغِنَاءِ فَقَالَ لَهُ أَخْبِرْنِي إِذَا جَمَعَ اللَّهُ تَبَارَكَ وَ تَعَالَى بَيْنَ الْحَقِّ وَ الْبَاطِلِ مَعَ أَيِّهِمَا يَكُونُ الْغِنَاءُ فَقَالَ الرَّجُلُ مَعَ الْبَاطِلِ فَقَالَ لَهُ أَبُو جَعْفَرٍ ع حَسْبُكَ فَقَدْ حَكَمْتَ عَلَى نَفْسِكَ فَهَكَذَا كَانَ قَوْلِي لَهُ.
He-asws said: ‘The atheist is lying! It is not like this. But rather, he had asked me-asws about listening to the songs, so I-asws let him know that a man had come to Abu Ja’far Muhammad‑asws Bin Ali-asws Bin Al-Husayn-asws. He asked him-asws about listening to the songs. He-asws said to him: ‘Inform me! When Allah-azwj Blessed and Exalted Gathers between the truth and the falsehood, with which of the two would the songs be?’ The man said, ‘With the falsehood’. Abu Ja’far-asws said to him: ‘It suffices you, for you have judged against yourself’. That is how my-asws word had been to him’’.[77]
12- ل، الخصال عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ زِيَادٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الثُّمَالِيِّ عَنْ ثَوْرِ بْنِ سَعِيدٍ عَنْ أَبِيهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: كَثْرَةُ الِاسْتِمَاعِ إِلَى الْغِنَاءِ تُورِثُ الْفَقْرَ.
(The book) ‘Al Khisaal’ – from Majaylawiya, from his uncle, from Al Kufy, from Muhammad Bin Ziyad Al Basry, from Abdullah Bin Abdul Rahman, from Al Sumali, from Sowr Bin Saeed, from his father,
‘From Amir Al-Momineen-asws who said, ‘Frequently listening to the songs inherits the poverty’’.[78]
13- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْغِنَاءُ نَوْحُ إِبْلِيسَ عَلَى الْجَنَّةِ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al Arbamiya’ – Amir Al-Momineen-asws said: ‘The singing is a lamentation of Iblees-la upon the Paradise’’.[79]
14- ن، عيون أخبار الرضا عليه السلام عَنِ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ: سَأَلْتُ الرِّضَا ع يَوْماً بِخُرَاسَانَ فَقُلْتُ يَا سَيِّدِي إِنَّ هِشَامَ بْنَ إِبْرَاهِيمَ الْعَبَّاسِيَّ حَكَى عَنْكَ أَنَّكَ رَخَّصْتَ لَهُ فِي اسْتِمَاعِ الْغِنَاءِ
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – from Al Hamdani, from Ali Bin Ibrahim, from Al Rayyan Bin Al Salt who said,
‘I asked Al-Reza-asws one day, at Khurasan. I said, ‘O my Master-asws! Hisham Bin Ibrahim Al-Abbasy narrated from you-asws that you have allowed to him in listening to the songs!’
فَقَالَ كَذَبَ الزِّنْدِيقُ إِنَّمَا سَأَلَنِي عَنْ ذَلِكَ فَقُلْتُ لَهُ إِنَّ رَجُلًا سَأَلَ أَبَا جَعْفَرٍ ع عَنْ ذَلِكَ فَقَالَ أَبُو جَعْفَرٍ ع إِذَا مَيَّزَ اللَّهُ بَيْنَ الْحَقِّ وَ الْبَاطِلِ فَأَيْنَ يَكُونُ الْغِنَاءُ فَقَالَ مَعَ الْبَاطِلِ فَقَالَ لَهُ أَبُو جَعْفَرٍ ع قَدْ قَضَيْتَ.
He-asws said: ‘The atheist is lying! But rather he had asked me-asws about that, so I-asws said to him: ‘A man asked Abu Ja’far-asws about that. Abu Ja’far-asws said: ‘When Allah-azwj Distinguishes between the truth and the Falsehood, in which would be the songs?’ He said, ‘With the falsehood’. Abu Ja’far-asws said to him: ‘You have judged’’.[80]
15- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنِّي أَخَافُ عَلَيْكُمُ اسْتِخْفَافاً بِالدِّينِ وَ بَيْعَ الْحُكْمِ وَ قَطِيعَةَ الرَّحِمِ وَ أَنْ تَتَّخِذُوا الْقُرْآنَ مَزَامِيرَ وَ تُقَدِّمُونَ أَحَدَكُمْ وَ لَيْسَ بِأَفْضَلِكُمْ فِي الدِّينِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘I-saww am fearing upon you all taking lightly with the religion, and selling the judgments, and cutting the kinship, and you taking the Quran as a flute, and you forwarding one of you and (although) he isn’t your best in the religion’’.[81]
16- ن، عيون أخبار الرضا عليه السلام عَنِ الْبَيْهَقِيِّ عَنِ الصَّوْلِيِّ عَنْ عَوْنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عَمَّارٍ وَ كَانَ مُشْتَهَراً بِالسَّمَاعِ وَ بِشُرْبِ النَّبِيذِ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ السَّمَاعِ فَقَالَ لِأَهْلِ الْحِجَازِ رَأْيٌ فِيهِ وَ هُوَ فِي حَيِّزِ الْبَاطِلِ وَ اللَّهْوِ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً.
(The book) ‘Uyoub Akhbar Al-Reza-asws’, may the greeting be upon him-asws – from Al Bayhaqi, from Al Sowly, from Awn Bin Muhammad Al Kindy, from Muhammad Bin Abu Ammar, and he was well known with the listening (to songs) and drinking Al Nabeez. He said,
‘I asked Al-Reza-asws about the listening (to songs). He-asws said: ‘For people of Al-Hijaz there is a view regarding it, and it is in the realm of the falsehood and the amusement. Have you not heard Allah-azwj Mighty and Majestic Saying: ‘And those who are not witnessing the falsities, and when they pass by the vanities, they pass by nobly [25:72]’’.[82]
17- ما، الأمالي للشيخ الطوسي عَنِ الْفَحَّامِ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ عَنِ الصَّادِقِ ع فِي قَوْلِهِ تَعَالَى فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثانِ وَ اجْتَنِبُوا قَوْلَ الزُّورِ قَالَ الرِّجْسُ الشِّطْرَنْجُ وَ قَوْلُ الزُّورِ الْغِنَاءُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Fahham, from Al Mansoury, from an uncle of his father,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws, from Al-Sadiq-asws regarding Words of the Exalted: therefore keep aside from the uncleanness of the idols and keep aside from the false words [22:30]. He-asws said: ‘The ‘uncleanness’ is the chess, and ‘the false words’ is the singing’’.[83]
18- ما، الأمالي للشيخ الطوسي عَنِ ابْنِ بُسْرَانَ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَلِيِّ بْنِ بَحْرٍ عَنْ قَتَادَةَ بْنِ الْفَضْلِ عَنْ هِشَامِ بْنِ الغار عَنْ أَبِيهِ عَنْ جَدِّهِ رَبِيعَةَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ يَكُونُ فِي أُمَّتِيَ الْخَسْفُ وَ الْمَسْخُ وَ الْقَذْفُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Ibn Busran, from Ismail Bin Muhammad Al Saffar, from Muhammad Bin Ibrahim Bin Abdul Hameed, from Ali Bin Bahr, from Qatadah Bin Al Fazl, from Hisham Bin Al Ghaar, from his father, from his grandfather Rabie who said,
‘I heard Rasool-Allah-saww saying: ‘There shall happen in my-saww community, the submergence, and the morphing, and the eruptions (from the ground)’.
قَالَ قُلْنَا يَا رَسُولَ اللَّهِ بِمَ
He (the narrator) said, ‘We said, ‘O Rasool-Allah-saww! Due to what?’
قَالَ بِاتِّخَاذِهِمُ الْقَيْنَاتِ وَ شُرْبِهِمُ الْخُمُورَ.
He-saww said: ‘Due to their having taken the singers and their drinking the wines’’.[84]
19- ع، علل الشرائع عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي يُوسُفَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَحَدِهِمَا ع قَالَ: الْغِنَاءُ عُشُّ النِّفَاقِ وَ الشَّرَابُ مِفْتَاحُ كُلِّ شَرٍّ وَ مُدْمِنُ الْخَمْرِ كَعَابِدِ وَثَنٍ مُكَذِّبٌ بِكِتَابِ اللَّهِ لَوْ صَدَّقَ كِتَابَ اللَّهِ لَحَرَّمَ حَرَامَ اللَّهِ.
(The book) ‘Ilal Al Sharaie’ – from Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibrahim, from Abu Yusuf, from Abu Bakr Al Hazramy,
‘From one of the two (5th or 5th Imam-asws) having said: ‘The songs grow the hypocrisy, and the drink (wine) is a key of all evil, and the habitual of wine is like an idol worshipper, a belier of the Book of Allah-azwj. Had he ratified it, he would have prohibited whatever Allah-azwj has Prohibited’’.[85]
20- مع، معاني الأخبار عَنِ الْمُظَفَّرِ الْعَلَوِيِّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ إِشْكِيبَ عَنْ مُحَمَّدِ بْنِ السَّرِيِّ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْبَطَائِنِيِّ عَنْ عَبْدِ الْأَعْلَى قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثانِ وَ اجْتَنِبُوا قَوْلَ الزُّورِ قَالَ الرِّجْسُ مِنَ الْأَوْثَانِ الشِّطْرَنْجُ وَ قَوْلُ الزُّورِ الْغِنَاءُ
(The book) ‘Ma’any Al Akhbaar’ – from Al Muzaffar, from Ibn Al Ayyashi, from his father, from Al-Husayn Bin Ishkeyb, from Muhammad Bin Al Sary, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Al Batainey, from Abdul A’ala who siakd,
‘I asked Ja’far Bin Muhammad-asws about Words of Allah-azwj Mighty and Majestic: therefore keep aside from the uncleanness of the idols and keep aside from the false words [22:30]. He-asws said: ‘The ‘uncleanness’ is from the idols, the chess, and ‘the false words’ is the songs’.
قُلْتُ قَوْلُهُ عَزَّ وَ جَلَ وَ مِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ قَالَ مِنْهُ الْغِنَاءُ.
I said, ‘Words of Mighty and Majestic: And from the people there is one who buys amusing discourse [31:6]. He-asws said: ‘From it is the singing’’.[86]
21- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ الزُّورِ قَالَ مِنْهُ قَوْلُ الرَّجُلِ لِلَّذِي يُغَنِّي أَحْسَنْتَ.
(The book) ‘Ma’any Al Akhbaar’ – from his father, from Sa’ad, from Ibn Isa, from Muhammad Bin Yahya Al Khazaz, from Hammad Bin Usman,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the false words [22:30]. He-asws said: ‘From it are words of the man to the one who sings, ‘Excellent!’’[87]
22- سن، المحاسن عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ الْهَاشِمِيِ عَنْ أَبِيهِ عَنْ بَعْضِ مَشِيخَتِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَ مَا يَسْتَحِي أَحَدُكُمْ أَنْ يُغَنِّيَ عَلَى دَابَّتِهِ وَ هِيَ تُسَبِّحُ.
(The book) ‘Al Mahasin’ – from his father, from Abdullah Bin Al Fazl Al Hashmy, from his father, from one of his elders,
‘From Abu Abdullah-asws having said: ‘Isn’t one of you ashamed from singing upon his animal while it is glorifying (Allah-azwj)?’’[88]
23- ضا، فقه الرضا عليه السلام كَسْبُ الْمُغَنِّيَةِ حَرَامٌ وَ اعْلَمْ أَنَّ الْغِنَاءَ مِمَّا قَدْ وَعَدَ اللَّهُ عَلَيْهِ النَّارَ فِي قَوْلِهِ وَ مِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَ يَتَّخِذَها هُزُواً أُولئِكَ لَهُمْ عَذابٌ مُهِينٌ.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws: ‘The earnings of the female (all) singers are Prohibited, and know that the singing is from what Allah-azwj has Threatened the Fire upon, in His-azwj Words: And from the people there is one who buys amusing discourse in order to lead astray from the Way of Allah without knowledge, and he takes it as a mockery. These, for them would be an abasing Punishment [31:6]’’.[89]
وَ قَدْ يُرْوَى عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سَأَلَهُ بَعْضُ أَصْحَابِهِ فَقَالَ جُعِلْتُ فِدَاكَ إِنَّ لِي جِيرَاناً وَ لَهُمْ جَوَارٍ مُغَنِّيَاتٌ يَتَغَنَّيْنَ وَ يَضْرِبْنَ بِالْعُودِ فَرُبَّمَا دَخَلْتُ الْخَلَاءَ فَأُطِيلُ الْجُلُوسَ اسْتِمَاعاً مِنِّي لَهُنَّ
And it has been reported from Abu Abdullah-asws, one of his-asws companions asked him-asws. He said, ‘May I be sacrificed for you-asws! There are neighbours of mine and there are slave girls for them, singers. They sing and beat the sticks (drum). Sometimes I enter the toilet and prolong the sitting for my listening to them’.
قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَفْعَلْ
He (the narrator) said, ‘Abu Abdullah-asws said: ‘Don’t do it!’
فَقَالَ الرَّجُلُ وَ اللَّهِ وَ مَا هُوَ شَيْءٌ آتِيهِ بِرِجْلِي إِنَّمَا هُوَ أَسْمَعُ بِأُذُنِي
The man said, ‘By Allah-azwj, and it is not something I go to with my legs. But rather it is heard by my ears!’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع بِاللَّهِ أَنْتَ مَا سَمِعْتَ قَوْلَ اللَّهِ تَبَارَكَ وَ تَعَالَى إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا
Abu Abdullah-asws said: ‘By Allah-azwj! You, have you not heard Words of Allah-azwj Blessed and Exalted: Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36]?
وَ أَرْوِي فِي تَفْسِيرِ هَذَا الْآيَةِ أَنَّهُ يُسْأَلُ السَّمْعُ عَمَّا سَمِعَ وَ الْبَصَرُ عَمَّا نَظَرَ وَ الْقَلْبُ عَمَّا عَقَدَ عَلَيْهِ
And it is reported in interpretation of this Verse, ‘The ears would be question about what it heard, and the eyes about what it saw, and the heart about what it had believed upon’.
فَقَالَ الرَّجُلُ كَأَنِّي لَمْ أَسْمَعْ بِهَذِهِ الْآيَةِ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ مِنْ عَجَمِيٍّ وَ عَرَبِيٍّ لَا جَرَمَ أَنِّي قَدْ تَرَكْتُهَا وَ إِنِّي أَسْتَغْفِرُ اللَّهَ
The man said, ‘It is as if I have not heard this Verse being in the Book of Allah-azwj Mighty and Majestic, from a Persian and an Arab. There is no doubt I had neglected it, and I seek Forgiveness of Allah-azwj’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع اذْهَبْ فَاغْتَسِلْ وَ صَلِّ مَا بَدَا لَكَ فَلَقَدْ كُنْتَ مُقِيماً عَلَى أَمْرٍ عَظِيمٍ مَا كَانَ أَسْوَأَ حَالَكَ لَوْ كُنْتَ مِتَّ عَلَى هَذَا اسْتَغْفِرِ اللَّهَ وَ اسْأَلِ اللَّهَ التَّوْبَةَ مِنْ كُلِّ مَا يَكْرَهُ فَإِنَّهُ لَا يَكْرَهُ إِلَّا الْقَبِيحَ وَ الْقَبِيحَ دَعْهُ لِأَهْلِهِ فَإِنَ لِكُلِّ قَبِيحٍ أَهْلًا.
Abu Abdullah-asws said: ‘Go, wash and pray Salat, whatever comes to you, so you had stood upon a mighty matter. How evil would have been your state had you died upon this! Seek Forgiveness of Allah-azwj and ask for the repentance from all what He-azwj Dislikes, for He-azwj does not Dislike except the ugliness, and the ugliness, leave it for its people, for there are people for every ugliness’’.[90]
24- شي، تفسير العياشي عَنْ أَبِي جَعْفَرٍ ع قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ رَجُلٌ بِأَبِي أَنْتَ وَ أُمِّي إِنِّي أَدْخُلُ كَنِيفاً لِي وَ لِي جِيرَانٌ وَ عِنْدَهُمْ جَوَارٍ يَتَغَنَّيْنَ وَ يَضْرِبْنَ بِالْعُودِ إِلَى آخِرِ الْخَبَرِ.
Tafseer Al Ayyashi –
‘From Abu Ja’far-asws having said: ‘I was with Abu Abdullah-asws. A Man said to him-asws, ‘May my father and my mother be (sacrificed for) you-asws! I enter my toiler and there is a neighbour of mine, and with them are singing slave girls, and the strike the sticks (drum)’ – up to end of the Hadeeth’’.[91]
25- شي، تفسير العياشي عَنْ جَابِرٍ عَنِ النَّبِيِّ ص قَالَ: كَانَ إِبْلِيسُ أَوَّلَ مَنْ نَاحَ وَ أَوَّلَ مَنْ تَغَنَّى وَ أَوَّلَ مَنْ حَدَا
Tafseer Al Ayyashi – From Jabir,
‘From the Prophet-saww having said: ‘Iblees-la was the first one to have lamented, and the first one to sing, and the first one to be alone’.
قَالَ لَمَّا أَكَلَ مِنَ الشَّجَرَةِ تَغَنَّى وَ لَمَّا أُهْبِطَ حَدَا بِهِ فَلَمَّا اسْتَقَرَّ عَلَى الْأَرْضِ نَاحَ فَادَّكَرَ مَا فِي الْجَنَّةِ.
He-saww said: ‘When he-la ate from the tree, he-la sand, and when he-la came down there was loneliness with him-asws. When he-la settled upon the earth, he-la lamented remembering what was in the Paradise’’.[92]
26- جع، جامع الأخبار قَالَ النَّبِيُّ ص الْغِنَاءُ رُقْيَةُ الزِّنَا.
(The book) ‘Jamie Al Akhbaar’ –
‘The Prophet-saww said: ‘The singing is a ‘Ruqya’ (chanting) of the adultery’’.[93]
27 وَ رَوَى أَبُو أُمَامَةَ عَنِ النَّبِيِّ ص قَالَ: مَا رَفَعَ أَحَدٌ صَوْتَهُ بِالْغِنَاءِ إِلَّا بَعَثَ اللَّهُ شَيْطَانَيْنِ عَلَى مَنْكِبَيْهِ يَضْرِبَانِ بِأَعْقَابِهِمَا عَلَى صَدْرِهِ حَتَّى يُمْسِكَ.
And it is reported by Abu Umama,
‘From the Prophet-saww having said: ‘No one raises his voice with the singing except Allah-azwj Dispatches two Satan-la to be upon his shoulders striking with their-la heels upon his chest until he withholds’’.[94]
باب 100 المعازف و الملاهي
CHAPTER 100 – THE MUSICAL INSTRUMENTS AND THE AMUSEMENTS
الآيات الجمعة وَ إِذا رَأَوْا تِجارَةً أَوْ لَهْواً انْفَضُّوا إِلَيْها وَ تَرَكُوكَ قائِماً قُلْ ما عِنْدَ اللَّهِ خَيْرٌ مِنَ اللَّهْوِ وَ مِنَ التِّجارَةِ وَ اللَّهُ خَيْرُ الرَّازِقِينَ.
The Verses – (Surah) Al-Jummah: And when they see trade, or sport, they break (the Salat) to (go) to it, and they leave you standing. Say: ‘Whatever is in the Presence of Allah is better than the sport and the trade, and Allah is the best of the sustainers [62:11].
1- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنِ الْكُوبَةِ وَ الْعَرْطَبَةِ يَعْنِي الطَّبْلَ وَ الطُّنْبُورَ وَ الْعُودَ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww, he-saww forbade (the musical instruments) from the pebble drum, and ‘Al-Artabah’, meaning the drum, and the tambourine (duff with chinks), and the lute’’.[95]
2- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ النَّهْدِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ بَعَثَنِي رَحْمَةً لِلْعَالَمِينَ وَ لِأَمْحَقَ الْمَعَازِفَ وَ الْمَزَامِيرَ وَ أُمُورَ الْجَاهِلِيَّةِ وَ أَوْثَانَهَا وَ أَزْلَامَهَا.
(The book) ‘Al Amaali’ of Al Sadouq – from his father, from Sa’ad, from Al Nahdy, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Sent me-saww as a Mercy for the worlds, and to obliterate the musical instruments, and the flutes, and matters of the pre-Islamic period, and its idols, and its divining arrows’’.[96]
3- فس، تفسير القمي وَ أَكْلِهِمُ السُّحْتَ قَالَ السُّحْتُ هُوَ بَيْنَ الْحَلَالِ وَ الْحَرَامِ وَ هُوَ أَنْ يُؤَاجِرَ الرَّجُلُ نَفْسَهُ عَلَى حَمْلِ الْمُسْكِرِ وَ لَحْمِ الْخِنْزِيرِ وَ اتِّخَاذِ الْمَلَاهِي فَإِجَارَتُهُ نَفْسَهُ حَلَالٌ وَ مِنْ جِهَةِ مَا يَحْمِلُ وَ يَعْمَلُ هُوَ سُحْتٌ.
Tafseer Al Qummi – (opinion)[97]
4- ب، قرب الإسناد عَنْ أَبِي الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ قَالَ: أُتِيَ عَلِيٌّ ع بِرَجُلٍ كَسَرَ طُنْبُورَ رَجُلٍ فَقَالَ تَعَدَّى.
(The book) ‘Qurb Al Asnaad’ – from Abu Al Bakhtari –
‘From Ja’far-asws, from his-asws father-asws having said: ‘Ali-asws was brought a man whose mandolin a man had broken’. He-asws said: ‘A violation’’.[98]
5- ل، الخصال عَنْ مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ السَّيَّارِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنِ السَّفِلَةِ فَقَالَ مَنْ يَشْرَبُ الْخَمْرَ وَ يَضْرِبُ بِالطُّنْبُورِ.
(The book) ‘Al Khisaal’ – from Majaylawiya, from Muhammad Al Attar, from Al Ashary, from Al Sayyari raising it to,
‘Abu Abdullah-asws was asked about the lowly person. He-asws said: ‘One who drinks the wine and strikes the mandolin’’.[99]
6- ل، الخصال فِي وَصِيَّةِ النَّبِيِّ ص إِلَى عَلِيٍّ ع ثَلَاثٌ يُقْسِينَ الْقَلْبَ اسْتِمَاعُ اللَّهْوِ وَ طَلَبُ الصَّيْدِ وَ إِتْيَانُ بَابِ السُّلْطَانِ.
(The book) ‘Al Khisaal’ –
‘In a bequest by the Prophet-saww to Ali-asws: ‘Three (traits) harden the hear – listening to the amusements (songs), and seeking the prey (hunting), and coming to a door of the ruler’’.[100]
7- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَعْرُوفٍ عَنْ أَبِي جَمِيلَةَ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ عَلِيٌّ ع 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 الْخَبَرَ.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad, from Ibn Isa, from Ibn Marouf, from Abu Jameela, from Ibn Tareyf, from Ibn Nubata who said,
‘Ali-asws said: ‘Six (persons), it is not befitting that one greets unto them – the Jew, and the Christian, and companions (players of the dice), and the chess, and the companions (drinkers) of wine, and the lute, and the mandolin, and the mocking with the mothers, and the poets’ – the Hadeeth’’.[101]
8- ن، عيون أخبار الرضا عليه السلام ع، علل الشرائع سَأَلَ الشَّامِيُّ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ مَعْنَى هَدِيرِ الْحَمَامِ الرَّاعِبِيَّةِ فَقَالَ تَدْعُو عَلَى أَهْلِ الْمَعَازِفِ وَ الْقِيَانِ وَ الْمَزَامِيرِ وَ الْعِيدَانِ.
(The books) ‘Uyoun Akhbaar Al-Reza-asws’, may the greeting be upon him-asws, (and) ‘Ilal Al-Sharaie’ – ‘The Syrian asked Amir Al-Momineen-asws about the meaning of cooing of the petrified pigeons. He-asws said: ‘They are cooing upon people of the musical instruments, and the female singers, and the flutes, and the drumsticks’’.[102]
9- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ الْأَعْلَى عَنْ نَوْفٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: يَا نَوْفُ إِيَّاكَ أَنْ تَكُونَ عَشَّاراً أَوْ شَاعِراً أَوْ شُرْطِيّاً أَوْ عَرِيفاً أَوْ صَاحِبَ عَرْطَبَةٍ وَ هِيَ الطُّنْبُورُ أَوْ صَاحِبَ كُوبَةٍ وَ هِيَ الطَّبْلُ
(The book) ‘Al Khisaal’ – from his father, from Sa’ad, from Ayoub Bin Nuh, from Rabie Bin Muhammad Al Musly, from Abdul A’ala, from Nowf,
‘Amir Al-Momineen-asws having said: ‘O Nowf! Beware of becoming a tax collection, or a poet, or a policeman, or a corporal, or a companion of ‘Arbatah’, and it is the mandolin, or companion of Kowba, and it is the drum.
فَإِنَّ نَبِيَّ اللَّهِ ص خَرَجَ ذَاتَ لَيْلَةٍ فَنَظَرَ إِلَى السَّمَاءِ فَقَالَ أَمَا إِنَّهَا السَّاعَةُ الَّتِي لَا يُرَدُّ فِيهَا دَعْوَةٌ إِلَّا دَعْوَةُ عَرِيفٍ أَوْ دَعْوَةُ شَاعِرٍ أَوْ دَعْوَةُ عَاشِرٍ أَوْ شُرْطِيٍّ أَوْ صَاحِبِ كُوبَةٍ.
The Prophet-saww of Allah-saww came out one night and he-saww looked at the sky. He-saww said: ‘But, it is the time in which no supplication is rejected except supplication of a corporal, or supplication of a poet, or supplication of a tax collector, or a policeman, or companion of a drum’’.[103]
10- ل، الخصال عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ مُوسَى الْمَرْوَزِيِّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ يُفْسِدْنَ الْقَلْبَ وَ يُنْبِتْنَ النِّفَاقَ فِي الْقَلْبِ كَمَا يُنْبِتُ الْمَاءُ الشَّجَرَ اسْتِمَاعُ اللَّهْوِ وَ الْبَذَاءُ وَ إِتْيَانُ بَابِ السُّلْطَانِ وَ طَلَبُ الصَّيْدِ.
(The book) ‘Al Khisaal’ – from his father, from Ahmad Bin Idrees, from Al Ashary, from Ibn Abu Usman, from Musa Al Marouzy,
‘From Abu Al-Hassan-asws the 1st having said: ‘Rasool-Allah-saww said: ‘Four (traits) harden the heart and grow the hypocrisy just as the water grows the tree – listening to the amusements (songs), and obscenities, and coming to a door of the rule, and seeking the prey (hunting)’’.[104]
11- ضا، فقه الرضا عليه السلام نَرْوِي أَنَّهُ مَنْ أَبْقَى فِي بَيْتِهِ طُنْبُوراً أَوْ عُوداً أَوْ شَيْئاً مِنَ الْمَلَاهِي مِنَ الْمِعْزَفَةِ وَ الشِّطْرَنْجِ وَ أَشْبَاهِهِ أَرْبَعِينَ يَوْماً فَقَدْ باءَ بِغَضَبٍ مِنَ اللَّهِ فَإِنْ مَاتَ فِي أَرْبَعِينَ مَاتَ فَاجِراً فَاسِقاً وَ مَأْوَاهُ النَّارُ وَ بِئْسَ الْمَصِيرُ.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws’ – ‘We are reporting that the one, there remains in his house a mandolin, or drumsticks, or something from the amusements, from the musical instruments, and the chess and its like for forty days, so he has incurred the Wrath from Allah-azwj. If he were to die during the forty (days), he dies an immoral, a mischief-maker, and his abode is the Fire, and it is an evil destination’’.[105]
12- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص يُحْشَرُ صَاحِبُ الطُّنْبُورِ يَوْمَ الْقِيَامَةِ وَ هُوَ أَسْوَدُ الْوَجْهِ وَ بِيَدِهِ طُنْبُورٌ مِنَ النَّارِ وَ فَوْقَ رَأْسِهِ سَبْعُونَ أَلْفَ مَلَكٍ بِيَدِ كُلِّ مَلَكٍ مِقْمَعَةٌ يَضْرِبُونَ رَأْسَهُ وَ وَجْهَهُ
‘Jamie Al Akhbar’ –
‘Rasool-Allah-saww said: ‘The companion of the mandolin will be Resurrected and he would be blackened of face, and in his hand would be a mandolin of fire, and above his head would be seventy thousand Angels. In the hand of each Angel would be a rod striking his head, and his face.
وَ يُحْشَرُ صَاحِبُ الْغِنَاءِ مِنْ قَبْرِهِ أَعْمَى وَ أَخْرَسَ وَ أَبْكَمَ وَ يُحْشَرُ الزَّانِي مِثْلَ ذَلِكَ وَ صَاحِبُ الْمِزْمَارِ مِثْلَ ذَلِكَ وَ صَاحِبُ الدَّفِّ مِثْلَ ذَلِكَ.
And the companion of songs will be Resurrected from his grave blind, and mute, and deaf; and the adulterer will be Resurrected similar to that; and the companion of the flute similar to that; and the companion of the tambourine similar to that’’.[106]
13- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص فَرْقُ بَيْنِ النِّكَاحِ وَ السِّفَاحِ ضَرْبُ الدَّفِ.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The difference between the marriage and the adultery is striking the tambourine’’.[107]
باب 101 ما جوز من الغناء و ما يوهم ذلك
CHAPTER 101 – WHAT IS ALLOWED FROM THE SINGING AND WHAT IS IMAGINED AS BEING THAT
1- ج، الإحتجاج رُوِيَ أَنَّ مُوسَى بْنَ جَعْفَرٍ ع كَانَ حَسَنَ الصَّوْتِ حَسَنَ الْقِرَاءَةِ وَ قَالَ يَوْماً مِنَ الْأَيَّامِ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ كَانَ يَقْرَأُ الْقُرْآنَ فَرُبَّمَا مَرَّ بِهِ الْمَارُّ فَصَعِقَ مِنْ حُسْنِ صَوْتِهِ وَ إِنَّ الْإِمَامَ لَوْ أَظْهَرَ فِي ذَلِكَ شَيْئاً لَمَا احْتَمَلَهُ النَّاسُ
(The book) ‘Al Ihtijaj’ –
‘It is reported that Musa-asws Bin Ja’far-asws was of excellent voice, excellent (Quran) recitation, and one day from the days he-asws said: ‘Ali-asws Bin Al-Husayn-asws would recite the Quran. Sometimes the passer-by would pass by and he would be astounded from the excellence of his-asws voice, and if the Imam-asws were to reveal something regarding that, the people would not endure it’.
قِيلَ لَهُ أَ لَمْ يَكُنْ رَسُولُ اللَّهِ ص يُصَلِّي بِالنَّاسِ وَ يَرْفَعُ صَوْتَهُ بِالْقُرْآنِ
It was said, ‘Wasn’t Rasool-Allah-saww praying Salat with the people and raising his-saww voice with the Quran (recitation)?’
فَقَالَ إِنَّ رَسُولَ اللَّهِ ص كَانَ يُحَمِّلُ مَنْ خَلْفَهُ مَا يُطِيقُونَ.
He-asws said: ‘Rasool-Allah-saww used to load upon the ones behind him-asws what they could endure’’.[108]
أقول: قد مضى في باب ثواب البكاء على الحسين ع تجويز الإنشاد فيه و الأمر به. راجع ج 44 ص 282 و 286 و 287، و إذا تعرف أن المراد بالانشاد هو قراءة الاشعار بالتغنى أي الصوت مع الغنة.
Note: I (Majlisi) am saying, ‘It has passed in the chapter on Rewards of the crying upon Al-Husayn-asws permission of the recital (Nasheed/singing) in it, and the instructions with it. Refer to V 44 pages 282, 286, 287, and when you recognise that the intent with the recital, it is recitation of the poems with the singing, i.e., the voice with the singing.
2- ب، قرب الإسناد عَنْهُمَا عَنْ حَنَانٍ قَالَ: كَانَتِ امْرَأَةٌ مَعَنَا فِي الْحَيِّ وَ كَانَتْ لَهَا جَارِيَةٌ نَائِحَةٌ فَجَاءَتْ إِلَى أَبِي فَقَالَتْ جُعِلْتُ فِدَاكَ يَا عَمَّاهْ إِنَّكَ تَعْلَمُ أَنَّمَا مَعِيشَتِي مِنَ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ مِنْ هَذِهِ الْجَارِيَةِ وَ قَدْ أُحِبُّ أَنْ تَسْأَلَ أَبَا عَبْدِ اللَّهِ ع فَإِنْ يَكُ ذَلِكَ حَلَالًا وَ إِلَّا لَمْ تَنُحْ وَ بِعْتُهَا وَ أَكَلْتُ ثَمَنَهَا حَتَّى يَأْتِيَ اللَّهُ بِفَرَجٍ
(The book) ‘Qurb Al Asnaad’ – from them both, from Hanan who said,
‘There was a woman with us in Al-Hayy, and there was a slave girl for her, a lamenter. She came to my father. May I be sacrificed for you, O uncle! You know, rather my livelihood is from Allah-azwj Mighty and Majestic, then from this slave girl, I would love to ask Abu Abdullah‑asws. Either that is Permissible or else I will not let her lament, and sell her and consume her price until Allah-azwj Comes with relief’.
قَالَ فَقَالَ أَبِي وَ اللَّهِ إِنِّي لَأُعَظِّمُ أَبَا عَبْدِ اللَّهِ ع أَنْ أَسْأَلَهُ عَنْ هَذِهِ الْمَسْأَلَةِ
He-azwj narrator said, ‘My father said, ‘By Allah-azwj! I revere Abu Abdullah-asws too much to be asking about this issue!’
قَالَ فَقُلْتُ لَهُ أَنَا أَسْأَلُهُ لَكَ عَنْ هَذِهِ
He (the narrator) said, ‘I said to him-asws, ‘I shall ask him for you about this’.
فَلَمَّا قَدِمْنَا دَخَلْتُ عَلَيْهِ فَقُلْتُ إِنَّ امْرَأَةً جَارَةٌ لَنَا وَ لَهَا جَارِيَةٌ نَائِحَةٌ إِنَّمَا مَعِيشَتُهَا مِنْهَا بَعْدَ اللَّهِ قَالَتْ لِي اسْأَلْ أَبَا عَبْدِ اللَّهِ عَنْ كَسْبِهَا إِنْ يَكُ حَلَالًا وَ إِلَّا بِعْتُهَا
When we arrived, I entered to see him. I said, ‘There is a woman neighbour of ours and there is a slave girl for her, a lamenter. But rather, her livelihood is from her, after Allah-azwj. She said to me to ask Abu Abdullah-asws about her earning. If it happens to be Permissible, or else she would sell her’.
قَالَ أَبُو عَبْدِ اللَّهِ ع تُشَارِطُ
Abu Abdullah-asws said: ‘Does she stipulate (price)?’
قُلْتُ وَ اللَّهِ مَا أَدْرِي تُشَارِطُ أَمْ لَا
I said, ‘By Allah-azwj! I don’t know whether she stipulates or not’.
فَقَالَ لِي قُلْ لَهَا لَا تُشَارِطْ وَ تَقْبَلُ مَا أُعْطِيَتْ.
He-asws said to me: ‘Tell her not to stipulate and accept whatever is given’’.[109]
3- ب، قرب الإسناد عَنْ عَلِيٍّ عَنْ أَخِيهِ قَالَ: سَأَلْتُ عَنِ الْغِنَاءِ هَلْ يَصْلُحُ فِي الْفِطْرِ وَ الْأَضْحَى وَ الْفَرَحِ
(The book) ‘Qurb Al Asnaad’ –
‘From Ali, from his brother-asws (7th Imam-asws), he said, ‘I asked about the singing, ‘Is it correct during (Eid) Al-Fitr, and (Eid) Al-Azha, and the ‘Farh’ (celebration etc.)?’
قَالَ لَا بَأْسَ بِهِ مَا لَمْ يُعْصَ بِهِ
He-asws said: ‘There is no problem with it for as long as He-azwj is not disobeyed with it’.
وَ سَأَلْتُهُ ع عَنِ النَّوْحِ فَكَرِهَهُ.
And I asked him-asws about the lamentation. He-asws disliked it’’.[110]
أَقُولُ فِي رِوَايَةِ عَلِيِّ بْنِ جَعْفَرٍ مَا لَمْ يَزْمُرْ مَكَانَ مَا لَمْ يُعْصَ بِهِ.
I (Majlisi) am saying, ‘In a report by Ali son of Ja’far-asws: ‘For as long as there is no honking (trumpet etc.) in a place what He-azwj is no disobeyed with’’.[111]
4- ن، عيون أخبار الرضا عليه السلام بِالْإِسْنَادِ إِلَى دَارِمٍ عَنِ الرِّضَا ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص حَسِّنُوا الْقُرْآنَ بِأَصْوَاتِكُمْ فَإِنَّ الصَّوْتَ الْحَسَنَ يَزِيدُ الْقُرْآنَ حُسْناً وَ قَرَأَ ع يَزِيدُ فِي الْخَلْقِ ما يَشاءُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – by the chain to Darim, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Improve (recitation of) the Quran with your voices, for the excellent voice increases the (recitation of) the Quran in excellence’ – and he-asws recited: ‘He Increases in the creation whatever He so Desires to. [35:1]’’.[112]
5- مع، معاني الأخبار عَنْ مُحَمَّدِ بْنِ هَارُونَ الزَّنْجَانِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عَبْدِ اللَّهِ الْقَاسِمِ بْنِ سَلَّامٍ رَفَعَهُ إِلَى النَّبِيِّ ص قَالَ: لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالْقُرْآنِ.
(The book) ‘Ma’any Al Akhbar’ – from Muhammad Bin Haroun Al Zanjany – from Ali Bin Abdul Aziz, from Abu Abdullah Al Qasim Bin Sallam raising it to,
‘The Prophet-saww said: ‘He isn’t from us-asws, one who does not ‘sing’ (yataghanna – i.e., is not enriched) with the Quran’’.[113]
معناه ليس منا من لم يستغن به و لا يذهب به إلى الصوت
Notes – Its meaning is, ‘He isn’t from us-asws one who is not enriched (yastaghna) with it’, and do not go with it to the voice.
وَ قَدْ رُوِيَ أَنَّ مَنْ قَرَأَ الْقُرْآنَ فَهُوَ غَنِيٌّ لَا فَقْرَ بَعْدَهُ.
And it has been reported: ‘The one who recites the Quran, he is rich, there is no poverty after it’.
وَ رُوِيَ أَنَّ مَنْ أُعْطِيَ الْقُرْآنَ فَظَنَّ أَنَّ أَحَداً أُعْطِيَ أَكْثَرَ مِمَّا أُعْطِيَ فَقَدْ عَظَّمَ صَغِيراً وَ صَغَّرَ كَبِيراً.
And it is reported: ‘The one who is Given the Quran, so he thinks that anyone (else) has been Given more than what he has been Given, so he has deem a small thing as big, and a big things a small’.
و لا ينبغي لحامل القرآن أن يرى أن أحدا من أهل الأرض أغنى منه و لو ملك الدنيا برحبها و لو كان كما يقول إنه الترجيع بالقراءة و حسن الصوت لكانت العقوبة قد عظمت في ترك ذلك أن يكون من لم يرجع صوته بالقراءة فليس من أحكامه.
It is not befitting that a bearer of the Quran should view that there is anyone from people of the earth richer than him, and even if he were to own the world with its contents, and had it been like what he says, the repetition with the recitation and the good voice, the punishment would be mighty in neglecting that, for the one who does not repeat his voice with the recitation wouldn’t be from its rulings.
النبي ع حين قال ليس منا من لم يتغن بالقرآن.
The Prophet-saww said: ‘He isn’t from us one who isn’t enriched with the Quran’.
6- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنِ الْفَضْلِ بْنِ مُحَمَّدِ بْنِ الْمُسَيَّبِ عَنْ هَارُونَ بْنِ عَمْرٍو الْمُجَاشِعِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عِيسَى بْنِ يَزِيدَ عَنْ صَيْفِيِّ بْنِ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ هَبَّارٍ قَالَ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَلِيِّ بْنِ هَبَّارٍ قَالَ: اجْتَازَ النَّبِيُّ ص بِدَارِ عَلِيِّ بْنِ هَبَّارٍ فَسَمِعَ صَوْتَ دَفٍّ فَقَالَ مَا هَذَا
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from a group, from Abu Al Mufazzal, from Al Fazl Bin Muhammad Al Musayyab, from Haroun Bin Amro Al Mujashie, from Muhammad Bin Ja’far Bin Muhammad, from Isa Bin Yazeed, from Sayfi Bin Abdul Rahman Bin Muhammad Bin Ali Bin Habbar who said, ‘It is narrated by my father, from his father, from his grandfather Ali Bin Habbar who said,
‘The Prophet-saww was passing by the house of Ali Bin Habbar. He-saww heard the sound of tambourine. He-saww said: ‘What is this (going on)?’
قَالُوا عَلِيُّ بْنُ هَبَّارٍ عَرَّسَ بِأَهْلِهِ
They said, ‘A wedding of Ali Bin Habbar with his wife’.
فَقَالَ حَسَنٌ هَذَا النِّكَاحُ لَا السِّفَاحُ
He-saww said: ‘Excellent! This is the marriage, not the adultery’.
ثُمَّ قَالَ ص أَسْنِدُوا النِّكَاحَ وَ أَعْلِنُوهُ بَيْنَكُمْ وَ اضْرِبُوا عَلَيْهِ بِالدَّفِّ فَجَرَتِ السُّنَّةُ فِي النِّكَاحِ بِذَلِكَ.
Then he-saww said: ‘And sing in the marriages, and announce between you all and strike the tambourine upon it!’ So the Sunnah flowed in the marriages with that’’.[114]
7- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ قَالَ قَالَ رَسُولُ اللَّهِ ص زَادُ الْمُسَافِرِ الْحُداءُ وَ الشِّعْرُ مَا كَانَ مِنْهُ لَيْسَ فِيهِ جَفَاءٌ.
(The book) ‘Al Mahasin’ – Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, may the Salawaat and the greeting be upon him-asws, said: ‘Rasool-Allah-saww said: ‘Provision of the traveller is ‘Al Huda’a’ (songs by the camel driver), and the poetry, for as long as there isn’t evilness in it’’.[115]
8- م، تفسير الإمام عليه السلام قَالَ رَسُولُ اللَّهِ ص مَنْ تَعَاطَى بَاباً مِنَ الشَّرِّ وَ الْمَعَاصِي فِي أَوَّلِ يَوْمٍ مِنْ شَعْبَانَ فَقَدْ تَعَلَّقَ بِغُصْنٍ مِنْ أَغْصَانِ شَجَرَةِ الزَّقُّومِ فَهُوَ مُؤَدِّيهِ إِلَى النَّارِ
Tafseer of the Imam (Hassan Al-Askari-asws), may the greeting be upon him-asws: ‘Rasool-Allah‑saww said: ‘And the one who comes to a door from the evil and the disobedience during the first day from (month of) Shaban, so he has attached with a branch from the branches of the tree of Zaqoom, and he would be deposited to the Fire.
فَمَنْ وَقَعَ فِي عِرْضِ أَخِيهِ الْمُؤْمِنِ وَ حَمَلَ النَّاسَ عَلَى ذَلِكَ فَقَدْ تَعَلَّقَ بِغُصْنٍ مِنْهُ وَ مَنْ تَغَنَّى بِغِنَاءٍ حَرَامٍ يَبْعَثُ فِيهِ عَلَى الْمَعَاصِي فَقَدْ تَعَلَّقَ بِغُصْنٍ مِنْهُ.
The one who talks badly regarding the honour of his Momin brother and carries the people upon that, so he has attached with a branch from it, and the one who sings with prohibited singing sending him upon the disobedience, so he has attached with a branch from it’’.[116]
9- كش، رجال الكشي عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ حَمْدَانَ بْنِ أَحْمَدَ عَنْ سُلَيْمَانَ الْمُسْتَرِقِ عَنْ سُفْيَانَ بْنِ مُصْعَبٍ الْعَبْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قُلْ شِعْراً تَنُوحُ بِهِ النِّسَاءُ.
(The book) ‘Rijaal’ of Al Kashi – from Muhammad Bin Masoud, from Hamdan Bin Ahmad, from Suleyman Al Mustariq, from Sufyan Bin Musab Al Abdy who said,
‘Abu Abdullah-asws said: ‘Say poems the women can be lamenting with’’.[117]
10- كش، رجال الكشي عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ حَمْدَانَ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ أَبِي طَالِبٍ الْقُمِّيِ قَالَ: كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ع تَأْذَنُ لِي أَنْ أَرْثِيَ أَبَا الْحَسَنِ أَعْنِي أَبَاهُ ع
(The book) ‘Rijaal’ of Al Kashi – from Muhamad Bin Masoud, from Hamdan Bin Ahmad Al Nahdy, from Abu Talib Al Qummi who said,
‘I wrote to Abu Ja’far-asws to seek permission for me is eulogising Abu Al-Hassan-asws, meaning his-asws father-asws’.
قَالَ فَكَتَبَ إِلَيَّ انْدُبْنِي وَ انْدُبْ أَبِي.
He (the narrator) said, ‘He-asws wrote to me: ‘Lament (mourn) me-asws and my-asws father-asws’’.[118]
باب 102 الصفق و الصفير
CHAPTER 102 – THE CLAPPING AND THE WHISTLING
1- مع، معاني الأخبار عَنِ ابْنِ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ ما كانَ صَلاتُهُمْ عِنْدَ الْبَيْتِ إِلَّا مُكاءً وَ تَصْدِيَةً قَالَ التَّصْفِيرُ وَ التَّصْفِيقُ.
(The book) ‘Ma’any Al Akhbar – from Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamany, from the one who mentioned it,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: And it was not their Salat by the House (Kabah) except for whistling and clapping; [8:35]. He-asws said: ‘The whistling and the clapping’’.[119]
2- ع، علل الشرائع عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قِيلَ لَهُ كَيْفَ كَانَ يَعْلَمُ قَوْمُ لُوطٍ أَنَّهُ قَدْ جَاءَ لُوطاً رِجَالٌ
(The book) ‘Ilal Al Sharaie’ – from his father, from Sa’ad, from Muhammad Bin Al Husayn, from Ibn Mahboub, from Salim,
‘From Abu Abdullah-asws, he (the narrator) said, ‘It was said to him-asws, ‘How did the people of Lut-as know that men had come to see Lut-as?’
قَالَ كَانَتِ امْرَأَتُهُ تَخْرُجُ فَتُصَفِّرُ فَإِذَا سَمِعُوا الصَّفِيرَ جَاءُوا فَلِذَلِكَ كُرِهَ التَّصْفِيرُ.
He-asws said: ‘His-as wife went out and whistled. When they heard the whistle, they came. For that (reason) the whistling is disliked’’.[120]
3- ب، قرب الإسناد عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي مَحْمُودٍ الْخُرَاسَانِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ: رَأَيْتُ أَبَا الْحَسَنِ الْمَاضِيَ ع فِي حَوْضٍ مِنْ حِيَاضِ مَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ عَلَيْهِ إِزَارٌ وَ هُوَ فِي الْمَاءِ فَجَعَلَ يَأْخُذُ الْمَاءَ فِي فِيهِ ثُمَّ يَمُجُّهُ وَ هُوَ يُصَفِّرُ فَقُلْتُ هَذَا خَيْرُ مَنْ خَلَقَ اللَّهُ فِي زَمَانِهِ وَ يَفْعَلُ هَذَا
(The book) ‘Qurb Al Asnaad’ – from Ahmad Bin Muhammad, from Ahmad Bin Abu Mahmoud Al Khurasani, from Usman Bin Isa who said,
‘I saw Abu Al-Hassan Maazy-asws (7th Imam-asws) in a fountain from fountains what are between Makkah and Al-Medina. Upon him-asws was a trouser, and he-asws was in the water. He-asws went on to take the water in his-asws mouth, then he-asws spat it out and (which produced the sound of the) whistle. I said (to myself), ‘This is one best of the ones Allah-azwj has Created in his-asws era and he-asws is doing this?’
ثُمَّ دَخَلْتُ عَلَيْهِ بِالْمَدِينَةِ فَقَالَ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ عَلَيْهِ أَيْنَ نَزَلْتَ
Then I entered to see him-asws at Al-Medina. He-asws, may the Salawaat of Allah-azwj and His-azwj Greeting be upon him-asws, said: ‘Where have you lodged?’
فَقُلْتُ لَهُ نَزَلْتُ أَنَا وَ رَفِيقٌ لِي فِي دَارِ فُلَانٍ
I said to him-asws, ‘I and a friend of mine have lodged in the house of so and so’.
فَقَالَ بَادِرُوا وَ حَوِّلُوا ثِيَابَكُمْ وَ أَخْرِجُوا مِنْهَا السَّاعَةَ
He-asws said: ‘Rush and gather your clothes and get out from it now!’
قَالَ فَبَادَرْنَا وَ أَخَذْنَا ثِيَابَنَا وَ خَرَجْنَا فَلَمَّا صِرْنَا خَارِجاً مِنَ الدَّارِ انْهَارَتِ الدَّارُ.
He (the narrator) said, ‘We rushed and took our clothes and we went out. When we came to be outside from the house, the house collapsed’’.[121]
باب 103 أكل مال اليتيم
CHAPTER 103 – CONSUMING WEALTH OF THE ORPHAN
الآيات النساء وَ آتُوا الْيَتامى أَمْوالَهُمْ وَ لا تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِ وَ لا تَأْكُلُوا أَمْوالَهُمْ إِلى أَمْوالِكُمْ إِنَّهُ كانَ حُوباً كَبِيراً
The Verses – (Surah) ‘Al Nisaa’: And give the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their wealth (as an addition) to your own property; this is surely a great sin [4:2]
و قال تعالى وَ ابْتَلُوا الْيَتامى حَتَّى إِذا بَلَغُوا النِّكاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْداً فَادْفَعُوا إِلَيْهِمْ أَمْوالَهُمْ وَ لا تَأْكُلُوها إِسْرافاً وَ بِداراً أَنْ يَكْبَرُوا وَ مَنْ كانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَ مَنْ كانَ فَقِيراً فَلْيَأْكُلْ بِالْمَعْرُوفِ
And the Exalted Said: And test the orphans until they reach the marriageable age; then if you sense maturity from them, then hand over their wealth to them, and do not devour it extravagantly and hastily lest they grow older; and the one who was rich so let him abstain (completely), and the one who was poor, so let him consume with the reasonableness. [4:6]
و قال تعالى وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَ لْيَقُولُوا قَوْلًا سَدِيداً
And the Exalted Said: And let those fear who, should they leave behind them weakly offspring, would fear upon them, so let them be fearing Allah, and let them be speaking truthful words [4:9]
إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً
(As for) those who are devouring the wealth of the orphans unjustly, but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10]
الأنعام وَ لا تَقْرَبُوا مالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ
(Surah) Al Anaam: And do not approach the wealth of the orphan except by that which is best until he reaches his maturity, [6:152].
1- لي، الأمالي للصدوق عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْكِنَانِيِّ عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص شَرُّ الْمَآكِلِ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً.
(The book) ‘Al Amaali’ of Al Sadouq – from Ali, from his father, from Safwan, from Al Kinany,
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘Evilest of consumptions is consuming wealth of the orphan unjustly’’.[122]
2- فس، تفسير القمي وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَ لْيَقُولُوا قَوْلًا سَدِيداً إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً فَإِنَّ اللَّهَ تَعَالَى يَقُولُ لَا تَظْلِمُوا الْيَتَامَى فَيُصِيبُ أَوْلَادَكُمْ مِثْلُ مَا فَعَلْتُمْ بِالْيَتَامَى وَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا ظَلَمَ الرَّجُلُ الْيَتِيمَ وَ كَانَ مُسْتَحِلًّا لَمْ يَحْفَظْ وُلْدَهُ وَ وَكَلَهُمْ إِلَى أَبِيهِمْ وَ إِنْ كَانَ صَالِحاً حَفِظَ وُلْدَهُ فِي صَلَاحِ أَبِيهِمْ وَ الدَّلِيلُ عَلَى ذَلِكَ قَوْلُهُ تَبَارَكَ وَ تَعَالَى وَ أَمَّا الْجِدارُ فَكانَ لِغُلامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما وَ كانَ أَبُوهُما صالِحاً إِلَى قَوْلِهِ رَحْمَةً مِنْ رَبِّكَ لِأَنَّ اللَّهَ لَا يَظْلِمُ الْيَتَامَى لِفَسَادِ أَبِيهِمْ وَ لَكِنْ يَكِلُ الْوَلَدَ إِلَى أَبِيهِ وَ إِنْ كَانَ صَالِحاً حَفِظَ وَلَدَهُ بِصَلَاحِهِ وَ أَمَّا قَوْلُهُ إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً الْآيَةَ
Tafseer Al Qummi – (opinion)
فَإِنَّهُ حَدَّثَنِي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ رَأَيْتُ قَوْماً تُقْذَفُ فِي أَجْوَافِهِمُ النَّارُ وَ تَخْرُجُ مِنْ أَدْبَارِهِمْ فَقُلْتُ مَنْ هَؤُلَاءِ يَا جَبْرَئِيلُ فَقَالَ هَؤُلَاءِ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً.
It is narrated to me by my father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww: ‘When there was an ascension with me-saww to the sky, I-saww saw a group, fire was being thrown into their mouth and it was emerging from their backsides. I-saww said: ‘Who are they, O Jibraeel-as?’ He-saww said: ‘They are those who are devouring the wealth of the orphans unjustly, [4:10]’’.[123]
3- فس، تفسير القمي وَ لا تَقْرَبُوا مالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ يَعْنِي بِالْمَعْرُوفِ وَ لَا يُسْرَفْ.
Tafseer Al Qummi – (opinion)[124]
4- ل، الخصال عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اتَّقُوا اللَّهَ فِي الضَّعِيفَيْنِ يَعْنِي بِذَلِكَ الْيَتِيمَ وَ النِّسَاءَ.
(The book) ‘Al Khisaal’ – from Al Attar, from his father, from Al Ashari, from Ali Bin Al Sindy, from Usman Bin Isa, from Sama’at,
‘From Abu Abdullah-asws having said: ‘Fear Allah-azwj regarding the two weak ones’ – meaning by that the orphans and the women’’.[125]
5- ب، قرب الإسناد عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اتَّقُوا اللَّهَ فِي الضَّعِيفَيْنِ الْيَتِيمِ وَ الْمَرْأَةِ فَإِنَّ خِيَارَكُمْ خِيَارُكُمْ لِأَهْلِهِ.
(The book) ‘Qurb Al Asnaad’ – from Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Fear Allah-azwj regarding the two weak ones – the orphans and the women, for your best one is the ones best with his wife’’.[126]
6- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَخِي دِعْبِلٍ عَنِ الرِّضَا عَنْ آبَائِهِ عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ: فِي قَوْلِهِ تَعَالَى أَنْفِقُوا مِمَّا رَزَقْناكُمْ قَالَ مِمَّا رَزَقَكُمُ اللَّهُ عَلَى مَا فَرَضَ اللَّهُ عَلَيْكُمْ فِيمَا مَلَكَتْ أَيْمَانُكُمْ وَ اتَّقُوا اللَّهَ فِي الضَّعِيفَيْنِ يَعْنِي النِّسَاءَ وَ الْيَتِيمَ فَإِنَّمَا هُمْ عَوْرَةٌ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – by a chain of a brother of Deobel,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Al-Baqir-asws having said regarding Words of the Exalted: Spend out of what We have Graced you [2:254]. He-asws said: ‘From what Allah‑azwj has Graced you upon what Allah-azwj has Obligated upon you, regarding what your right hands possess; and fear Allah-azwj regarding the two weak ones – meaning the women and the orphans, for they are exposed’’.[127]
7- ع، علل الشرائع فِي خُطْبَةِ فَاطِمَةَ ع فَرَضَ اللَّهُ مُجَانَبَةَ أَكْلِ أَمْوَالِ الْيَتَامَى إِجَارَةً مِنَ الظُّلْمِ.
(The book) ‘Ilal Al Sharaie’ –
‘In a sermon of Fatima-asws: ‘Allah-azwj has Imposed shunning consumption of wealth of the orphans, as sheltering from the injustice’’.[128]
8- ن، عيون أخبار الرضا عليه السلام ع، علل الشرائع فِي عِلَلِ ابْنِ سِنَانٍ عَنِ الرِّضَا ع حَرَّمَ اللَّهُ أَكْلَ مَالِ الْيَتِيمِ ظُلْماً لِعِلَلٍ كَثِيرَةٍ مِنْ وُجُودِ الْفَسَادِ أَوَّلُ ذَلِكَ إِذَا أَكَلَ مَالَ الْيَتِيمِ ظُلْماً فَقَدْ أَعَانَ عَلَى قَتْلِهِ إِذِ الْيَتِيمُ غَيْرُ مُسْتَغْنٍ وَ لَا مُحْتَمِلٍ لِنَفْسِهِ وَ لَا قَائِمٍ بِشَأْنِهِ وَ لَا لَهُ مَنْ يَقُومُ عَلَيْهِ وَ يَكْفِيهِ كَقِيَامِ وَالِدَيْهِ
(The books) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, (and) ‘Ilal Al Sharaie’, in ‘Ilal’ of Ibn Sinan,
‘From Al-Reza-asws Allah-azwj has Prohibited consuming wealth of the orphan unjustly for many reasons, from existing corruptions. The first of that is, when one consumes wealth of the orphan unjustly, so he has assisted upon killing him when the orphan is not needless, nor can he carry himself, nor can he stand with his affairs, nor is there anyone who can be standing upon him and sufficing him like standing of his father.
فَإِذَا أَكَلَ مَالَهُ فَكَأَنَّهُ قَدْ قَتَلَهُ وَ صَيَّرَهُ إِلَى الْفَقْرِ وَ الْفَاقَةِ مَعَ مَا خَوَّفَ اللَّهُ وَ جَعَلَ مِنَ الْعُقُوبَةِ فِي قَوْلِهِ عَزَّ وَ جَلَ وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ
When he eats his wealth, it is as if he has killed him and taken him to the poverty and destitution along with what Allah-azwj has Frightened and Made from the Punishment in Words of Mighty and Majestic: And let those fear who, should they leave behind them weakly offspring, would fear upon them, so let them be fearing Allah, [4:9].
وَ لِقَوْلِ أَبِي جَعْفَرٍ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَعَدَ فِي أَكْلِ مَالِ الْيَتِيمِ عُقُوبَتَيْنِ عُقُوبَةً فِي الدُّنْيَا وَ عُقُوبَةً فِي الْآخِرَةِ
And due to words of Abu Ja’far-asws: ‘Allah-azwj Mighty and Majestic has Threatened two Punishments regarding consuming wealth of the orphan – a Punishment in the world and a Punishment in the Hereafter.
فَفِي تَحْرِيمِ مَالِ الْيَتِيمِ اسْتِبْقَاءُ مَالِ الْيَتِيمِ وَ اسْتِقْلَالُهُ بِنَفْسِهِ وَ السَّلَامَةُ لِلْعَقِبِ أَنْ يُصِيبَهُ مَا أَصَابَهُمْ لِمَا وَعَدَ اللَّهُ فِيهِ مِنَ الْعُقُوبَةِ مَعَ مَا فِي ذَلِكَ مِنْ طَلَبِ الْيَتِيمِ بِثَأْرِهِ إِذَا أَدْرَكَ وَ وُقُوعِ الشَّحْنَاءِ وَ الْعَدَاوَةِ وَ الْبَغْضَاءِ حَتَّى يَتَفَانَوْا.
In the Prohibition of wealth of the orphan, there is lasting for wealth of the orphan, and his independence with himself, and the safety for the posterity that it might hit him what hits them due to what Allah-azwj Punishment Allah-azwj has Promised, along with what is in that from the orphan seeking the revenge when he matures, and occurrence of the grudges, and the enmity, and the hatred until they perish’’.[129]
9- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ فِي كِتَابِ عَلِيٍّ ع أَنَّ آكِلَ مَالِ الْيَتَامَى ظُلْماً سَيُدْرِكُهُ وَبَالُ ذَلِكَ فِي عَقِبِهِ مِنْ بَعْدِهِ وَ يَلْحَقُهُ وَبَالُ ذَلِكَ فِي الْآخِرَةِ
(The book) ‘Sawaab Al Amaal’ – from his father, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Ibn Riab, from Al Halby,
‘From Abu Abdullah-asws having said: ‘In the book of Ali-asws: ‘The consumer of wealth of the orphan unjustly, the scourge of that will come across him in his posterity from after him, and the scourge of that will join with him in the Hereafter.
أَمَّا فِي الدُّنْيَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَ لْيَقُولُوا قَوْلًا سَدِيداً
As for in the world, Allah-azwj Mighty and Majestic Says: And let those fear who, should they leave behind them weakly offspring, would fear upon them, so let them be fearing Allah, and let them be speaking truthful words [4:9].
وَ أَمَّا فِي الْآخِرَةِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً.
And as for in the Hereafter, Allah-azwj Mighty and Majestic Says: (As for) those who are devouring the wealth of the orphans unjustly, but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10]’’.[130]
10- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْأَهْوَازِيِّ عَنْ أَخِيهِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَمِعْتُهُ ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَعَدَ فِي أَكْلِ مَالِ الْيَتِيمِ عُقُوبَتَيْنِ أَمَّا إِحْدَاهُمَا فَعُقُوبَةُ الْآخِرَةِ النَّارُ وَ أَمَّا عُقُوبَةُ الدُّنْيَا فَهُوَ قَوْلُهُ عَزَّ وَ جَلَ وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَ لْيَقُولُوا قَوْلًا سَدِيداً يَعْنِي بِذَلِكَ لِيَخْشَ أَنْ أَخْلُفَهُ فِي ذُرِّيَّتِهِ كَمَا صَنَعَ هُوَ بِهَؤُلَاءِ الْيَتَامَى.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad, from Ibn Isa, from Al Ahwazy, from his brother, from Zur’ah, from Sama’at who said,
‘I heard him-asws saying: ‘Allah-azwj Mighty and Majestic has Promised the consumer of wealth of the orphan, two Punishments. As for one of them, it is Punishment of the Hereafter, the Fire, and as for Punishment of the world, it is His-azwj Word, Mighty and Majestic: And let those fear who, should they leave behind them weakly offspring, would fear upon them, so let them be fearing Allah, and let them be speaking truthful words [4:9] – meaning by that, let him fear of leaving behind in his offspring like what he (himself) had done with these orphans’’.[131]
11- ثو، ثواب الأعمال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَامِرِ بْنِ حَكِيمٍ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دَخَلْنَا عَلَيْهِ فَابْتَدَأَ فَقَالَ مَنْ أَكَلَ مَالَ الْيَتِيمِ سَلَّطَ اللَّهُ عَلَيْهِ مَنْ يَظْلِمُهُ أَوْ عَلَى عَقِبِهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَ لْيَقُولُوا قَوْلًا سَدِيداً.
(The book) ‘Sawaab Al Amaal’ – from Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Abu Najran, from Aamir Bin Hakeem, from Al Moalla Bin Khuneys,
‘From Abu Abdullah-asws having said: ‘We entered to see him-asws. He-asws initiated. He-asws said: ‘One who consumes wealth of the orphan, Allah-azwj will Cause the one he had oppressed to prevail upon him, or upon his posterity, for Allah-azwj Mighty and Majestic Says in His-azwj Book: And let those fear who, should they leave behind them weakly offspring, would fear upon them, so let them be fearing Allah, and let them be speaking truthful words [4:9]’’.[132]
12- شي، تفسير العياشي عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَوْ أَبِي الْحَسَنِ ع إِنَّهُ كانَ حُوباً كَبِيراً قَالَ ع هُوَ مِمَّا يَخْرُجُ مِنَ الْأَرْضِ مِنْ أَثْقَالِهَا.
Tafseer Al Ayyashi – from Sama’at Bin Mihran,
‘From Abu Abdullah-asws or Abu Al-Hassan-asws – this is surely a great sin [4:2]. He-asws said: ‘It is from what emerges from the ground, from its burdens’’.[133]
13- شي، تفسير العياشي عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَكَلَ مَالَ الْيَتِيمِ هَلْ لَهُ تَوْبَةٌ
Tafseer Al Ayyashi – from Sama’at.
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about a man who consumed wealth of the orphan, ‘Is there any repentance for him?’
فَقَالَ يُؤَدِّي إِلَى أَهْلِهِ لِأَنَّ اللَّهَ يَقُولُ إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً وَ قَالَ إِنَّهُ كانَ حُوباً كَبِيراً.
He-asws said: ‘He will have to pay it back to his family, because Allah-azwj Says: (As for) those who are devouring the wealth of the orphans unjustly, but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10], and Said: this is surely a great sin [4:2]’’.[134]
14- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ فَضَّالٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: شَرُّ الْمَآكِلِ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً الْخَبَر.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – from Haroun Bin Musa, from Muhammad Bin Ali, from Muhammad Bin Al Husayn, from Ali Bin Asbat, from Ibn Fazzal,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws, from Prophet-saww having said: ‘Evilest of the consumptions is consuming wealth of the orphan unjustly’ – the Hadeeth’’.[135]
15- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ عَنْ عُثْمَانَ عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَوْعَدَ اللَّهُ عَزَّ وَ جَلَّ فِي مَالِ الْيَتِيمِ بِعُقُوبَتَيْنِ إِحْدَاهُمَا عُقُوبَةُ الْآخِرِ النَّارُ وَ أَمَّا عُقُوبَةُ الدُّنْيَا فَقَوْلُهُ عَزَّ وَ جَلَ وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ يَعْنِي لِيَخْشَ أَنْ أَخْلُفَهُ فِي ذُرِّيَّتِهِ كَمَا صَنَعَ بِهَؤُلَاءِ الْيَتَامَى.
(The book) ‘Al Kafi’ – from the number, from Ahmad, from Usman, from Sama’at who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic has Promised two Punishments regarding wealth of the orphan, one of these is Punishment of the Hereafter, the Fire. As for Punishment of the world, it is Word of Mighty and Majestic: And let those fear who, should they leave behind them weakly offspring, would fear upon them, [4:9] – meaning, let him fear of leaving behind him in his offspring, like what he had dealt with these orphans’’.[136]
16- كا، الكافي عَنِ الثَّلَاثَةِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ أَكْلِ مَالِ الْيَتِيمِ فَقَالَ هُوَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً
(The book) ‘Al Kafi’ – from the three (i.e. from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr), from Hisham Bin Salim, from Ijlan Abu Salih who said,
‘I asked Abu Abdullah-asws about consuming wealth of the orphan. He-asws said: ‘It is like what Allah-azwj Mighty and Majestic Said: (As for) those who are devouring the wealth of the orphans unjustly, but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10]’.
ثُمَّ قَالَ ع مِنْ غَيْرِ أَنْ أَسْأَلَهُ مَنْ عَالَ يَتِيماً حَتَّى يَنْقَطِعَ يُتْمُهُ أَوْ يَسْتَغْنِيَ بِنَفْسِهِ أَوْجَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ الْجَنَّةَ كَمَا أَوْجَبَ النَّارَ لِمَنْ أَكَلَ مَالَ الْيَتِيمِ
Then he-asws said from without me having asked him-asws: ‘One who shelters an orphan until his orphan-hood is terminated, or he becomes needless by himself, Allah-azwj Mighty and Majestic will Obligated the Paradise for him, just as He-azwj has Obligated the Fire for the one consuming wealth of the orphan (unjustly)’’.[137]
17- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الرَّجُلِ يَكُونُ فِي يَدِهِ مَالُ الْأَيْتَامِ فَيَحْتَاجُ إِلَيْهِ فَيَمُدُّ يَدَهُ وَ يَأْخُذُهُ وَ يَنْوِي أَنْ يَرُدَّهُ
(The book) ‘Al Kafi’ – from the number, from Sahl Bin Ziyad, from Al Bazanty who said,
‘I asked Abu Al-Hassan-asws about the man who happens to have wealth of the orphans in his hand. He is needy to it, so he extends his hand and takes it, and intends to return it.
فَقَالَ لَا يَنْبَغِي لَهُ أَنْ يَأْكُلَ إِلَّا الْقَصْدَ وَ لَا يُسْرِفُ وَ إِنْ كَانَ مِنْ نِيَّتِهِ أَنْ لَا يَرُدَّ عَلَيْهِمْ فَهُوَ بِالْمَنْزِلِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً.
He-asws said: ‘It is not appropriate for him to consume except the moderate, and not be extravagant, and if his intention were to be not to return it to them, then he is at the status of the one Allah-azwj Mighty and Majestic Said: (As for) those who are devouring the wealth of the orphans unjustly, [4:10]’’.[138]
18- كا، الكافي عَنْ مُحَمَّدٍ يب، تهذيب الأحكام عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْكَاهِلِيِّ قَالَ: قِيلَ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نَدْخُلُ عَلَى أَخٍ لَنَا فِي بَيْتِ أَيْتَامٍ وَ مَعَهُمْ خَادِمٌ لَهُمْ فَنَقْعُدُ عَلَى بِسَاطِهِمْ وَ نَشْرَبُ مِنْ مَائِهِمْ وَ يَخْدُمُنَا خَادِمُهُمْ وَ رُبَّمَا أُطْعِمْنَا فِيهِ الطَّعَامَ مِنْ عِنْدِ صَاحِبِنَا وَ فِيهِ مِنْ طَعَامِهِمْ فَمَا تَرَى فِي ذَلِكَ
(The book) ‘Al Kafi’ – from Muhammad (Bin Yahya, from Ahmad Bin Muhammad), (and the sheykh in the book) ‘Tahzeeb Al Akam’, from Ahmad, from Ali Bin Al Hakam, from Al Kahily who said,
‘It was said to Abu Abdullah-asws, ‘We entered to see a brother of our in a house of orphans, and with them was a servant for them. We sat on their carpet and we drank from their water, and their servant served us, and sometimes we after fed the meal in it from our companion, and in it is from their (orphan’s) food. What is your-asws view regarding that?’
فَقَالَ إِنْ كَانَ فِي دُخُولِكُمْ عَلَيْهِمْ مَنْفَعَةٌ لَهُمْ فَلَا بَأْسَ وَ إِنْ كَانَ فِيهِ ضَرَراً فَلَا وَ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ إِنْ تُخالِطُوهُمْ فَإِخْوانُكُمْ وَ اللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ.
He-asws said: ‘If there were to be benefit for them (orphans) in your entering to see them, there is no problem, and if there were to be harm, then no; and Allah-azwj Mighty and Majestic has Said: and if you mingle them, so they are your brethren; and Allah Knows the spoiler from the corrector [2:220]’’.[139]
19- كا، الكافي عَنْ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ ذُبْيَانَ عَنْ عَلِيِّ بْنِ الْمُغِيرَةِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِيَ ابْنَةَ أَخٍ يَتِيمَةً فَرُبَّمَا أُهْدِيَ لَهَا شَيْءٌ فَآكُلُ مِنْهُ ثُمَّ أُطْعِمُهَا بَعْدَ ذَلِكَ شَيْئاً مِنْ مَالِي فَأَقُولُ يَا رَبِّ هَذَا بِهَذَا
(The book) ‘Al Kafi’ – from Muhammad, from Muhammad Bin Al Husayn, from Zubyan, from Ali Bin Al Mugheira who said,
‘I said to Abu Abdullah-asws, ‘There is a daughter of a brother of mine, an orphan. Sometimes I gift her something, so I eat from it then feed her after that something from my wealth, so I say, ‘O Lord-azwj, this for this!’’
فَقَالَ لَا بَأْسَ.
He-asws said: ‘There is no problem’’.[140]
20- يه، من لا يحضر الفقيه قَالَ الصَّادِقُ ع إِنَّ آكِلَ مَالِ الْيَتِيمِ سَيَخْلُفُهُ وَبَالُ ذَلِكَ فِي الدُّنْيَا وَ الْآخِرَةِ أَمَّا فِي الدُّنْيَا فَإِنَّ اللَّهَ تَعَالَى يَقُولُ وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ
(The book) ‘Man Ya Yahzar Al Faqih’ –
‘Al-Sadiq-asws said: ‘A consumer of wealth of the orphan (unjustly), the scourge of that will replace him in the world and the Hereafter. As for in the world, Allah-azwj the Exalted Says: And let those fear who, should they leave behind them weakly offspring, would fear upon them, so let them be fearing Allah [4:9].
وَ أَمَّا فِي الْآخِرَةِ فَإِنَّ اللَّهَ تَعَالَى يَقُولُ إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً.
And as for in the Hereafter, Allah-azwj the Exalted Says: (As for) those who are devouring the wealth of the orphans unjustly, but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10]’’.[141]
21- يب، تهذيب الأحكام عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لِلرَّجُلِ عِنْدَهُ الْمَالُ إِمَّا بَيْعٌ وَ إِمَّا قَرْضٌ فَيَمُوتُ وَ لَمْ يَقْضِهِ إِيَّاهُ فَيَتْرُكُ أَيْتَاماً صِغَاراً فَيَبْقَى لَهُمْ عَلَيْهِ لَا يَقْضِيهِمْ أَ يَكُونُ مِمَّنْ يَأْكُلُ أَمْوالَ الْيَتامى ظُلْماً
(The book) ‘Tahzeeb Al Ahkaam’ – from Muhammad Bin Ahmad, from Abu Abdullah, from Al-Hassan Bin Zareyf, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the man who happens to have wealth for the (other) man in his possession, either to sell (trade) or loan, but he (lender) died and he (borrower) did not pay it back to him. He left young orphans behind, so it remained for them upon him, not having paid them. Would he be from the ones who consume wealth of the orphans unjustly?’
قَالَ لَا إِذَا كَانَ نَوَى أَنْ يُؤَدِّيَ إِلَيْهِمْ.
He-asws said: ‘No, when he had intends to pay it back to them’’.[142]
باب 104 من أحدث حدثا أو آوى محدثا و معناه
CHAPTER 104 – ONE WHO INNOVATES AN INNOVATION, OR SHELTERS AN INNOVATOR, AND ITS MEANING
1- ب، قرب الإسناد عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: وُجِدَ فِي غِمْدِ سَيْفِ رَسُولِ اللَّهِ ص صَحِيفَةٌ مَخْتُومَةٌ فَفَتَحُوهَا فَوَجَدُوا فِيهَا أَنَّ أَعْتَى النَّاسِ الْقَاتِلُ غَيْرَ قَاتِلِهِ وَ الضَّارِبُ غَيْرَ ضَارِبِهِ
(The book) ‘Qurab Al Asnaad’ – from Ibn Tareyf, from Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘A sealed parchment was found in the sheath of a sword of Rasool-Allah-saww. They opened it and found in it (written): ‘The most transgressing of the people is the killer (on behalf of his relative’s killer) of other than his killer, and the beater of other than his beater.
وَ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً فَعَلَيْهِ لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ لَا يَقْبَلُ اللَّهُ مِنْهُ صَرْفاً وَ لَا عَدْلًا وَ مَنْ تَوَلَّى إِلَى غَيْرِ مَوَالِيهِ فَقَدْ كَفَرَ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ ص.
And the one who innovates an innovation, or shelters an innovator, upon him is Curse of Allah‑azwj, and the Angels, and the people in their entirety. Allah-azwj will neither Accept any repentance from him nor ransom; and the one who takes to a master other than his master, so he has committed Kufr with what Allah-azwj has Revealed unto Muhammad-saww’’.[143]
2- ب، قرب الإسناد عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ زَيْدِ بْنِ أَسْلَمَ أَنَّ رَسُولَ اللَّهِ ص سُئِلَ عَمَّنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً مَا هُوَ
(The book) ‘Qurb Al Asnaad’ – from Ibn Tareyf, from Ibn Ulwan, from Ja’far, from Zayd Bin Aslam,
‘Rasool-Allah-saww was asked about the one who innovates an innovation, or shelters an innovator, ‘What is it?’
فَقَالَ مَنِ ابْتَدَعَ بِدْعَةً فِي الْإِسْلَامِ أَوْ مَثَّلَ بِغَيْرِ حَدٍّ أَوْ مَنِ انْتَهَبَ نُهْبَةً يَرْفَعُ الْمُسْلِمُونَ إِلَيْهَا أَبْصَارَهُمْ أَوْ يَدْفَعُ عَنْ صَاحِبِ الْحَدَثِ أَوْ يَنْصُرُهُ أَوْ يُعِينُهُ.
He-saww said: ‘One who innovates an innovation in Al-Islam, or for example another legal punishment, or one who plunders a plunder, the Muslims raised their eyes to it, or defends the innovator, or helps him, or assists him’’.[144]
3- ب، قرب الإسناد عَنْ عَلِيٍّ عَنْ أَخِيهِ ع قَالَ: ابْتَدَرَ النَّاسُ إِلَى قِرَابِ سَيْفِ رَسُولِ اللَّهِ ص بَعْدَ مَوْتِهِ فَإِذَا صَحِيفَةٌ صَغِيرَةٌ وَجَدُوا فِيهَا مَنْ آوَى مُحْدِثاً فَهُوَ كَافِرٌ وَ مَنْ تَوَلَّى غَيْرَ مَوَالِيهِ فَعَلَيْهِ لَعْنَةُ اللَّهِ وَ مِنْ أَعْتَى النَّاسِ عَلَى اللَّهِ عَزَّ وَ جَلَّ مَنْ قَتَلَ غَيْرَ قَاتِلِهِ أَوْ ضَرَبَ غَيْرَ ضَارِبِهِ.
(The book) ‘Qurb Al Asnaad’ –
‘From Ali, from his brother-asws (7th Imam-asws) having said: ‘The people rushed to a sheath of a sword of Rasool-Allah-saww after his-saww having passed away. There was a small parchment found in it: ‘One who shelters an innovator he is a Kafir, and one who takes as master other than his master, upon him is Curse of Allah-azwj, and from the most transgressing of the people to Allah-azwj Mighty and Majestic is one who kills (his relative’s revenge) other than his killer, or beats other than his beater’’.[145]
4- مع، معاني الأخبار عَنِ ابْنِ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْوَشَّاءِ عَنِ الرِّضَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَعَنَ اللَّهُ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً
(The book) ‘Ma’any Al Akhbar’ – from Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Al Washa,
‘From Al-Reza-asws having said: ‘Rasool-Allah-saww said: ‘May Allah-azwj Curse one who innovates an innovation, or shelters an innovator!’
قُلْتُ وَ مَا الْحَدَثُ
I said, ‘And what is the innovation?’
قَالَ مَنْ قَتَلَ.
He-asws said: ‘One who kills (without justification)’’.[146]
و في المعاني ص 265 عن أبي نصر محمّد بن أحمد بن تميم؛ عن أبي لبيد محمّد ابن إدريس الشاميّ عن إسحاق بن إسرائيل عن سيف بن هارون البرجمى عن عمرو بن قيس الملائى عن أميّة بن زيد القرشيّ قال: قال رسول اللّه صلّى اللّه عليه و آله: من أحدث حدثا أو آوى محدثا فعليه لعنة اللّه و الملائكة و الناس أجمعين لا يقبل منه عدل و لا صرف يوم القيامة.
Note – And in (the book) ‘Al-Ma’anny’ – from Abu Nasr Muhammad Bin Ahmad Bin Tameem, from Abu Labeed Muhammad Ibn Idrees Al Shamy, from Is’haq Bin Israil, from Sayf Bin Harouf Al Barjamy, from Amro Bin Qays Al Malaie, from Amiya Bin Zayd Al Qarshi who said, ‘Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-asws and his-saww Progeny-asws, said: ‘One who innovates an innovation, or shelters an innovator, upon him is Curse of Allah-azwj, and the Angels, and the people in their entirety. Neither ransom nor repentance will be Accepted from him on the Day of Qiyamah’.
فقيل: يا رسول اللّه ما الحدث؟
It was said, ‘O Rasool-Allah-saww! What is the innovation?’
قال( ص): من قتل نفسا بغير نفس أو مثل مثله بغير قود أو ابتدع بدعة بغير سنة أو انتهب نهبة ذات شرف.
He-saww said: ‘One who kills a person without justification, or punishes a person without (right of) retaliation, or innovates an innovation of other than a Sunnah, or plunders someone with nobility’.
قال: فقيل: ما العدل يا رسول اللّه؟
He (the narrator) said, ‘It was said, ‘And what is ‘Al-Adl’, O Rasool-Allah-saww?’
قال( ص) الفدية؛
He-saww said: ‘The ransom’.
قال: فقيل: ما الصرف يا رسول اللّه؟
He (the narrator) said, ‘And what is ‘Al-Sarf’, O Rasool-Allah-saww?’
قال التوبة.
He-saww said: ‘The repentance’’.
باب 105 التطلع في الدور
CHAPTER 105 – PEEKING INTO THE HOUSES
1- لي، الأمالي للصدوق عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ مُوسَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَرِهَ لِي سِتَّ خِصَالٍ وَ كَرِهْتُهُنَّ لِلْأَوْصِيَاءِ مِنْ وُلْدِي وَ أَتْبَاعِهِمْ مِنْ بَعْدِي الْعَبَثَ فِي الصَّلَاةِ وَ الرَّفَثَ فِي الصَّوْمِ وَ الْمَنَّ بَعْدَ الصَّدَقَةِ وَ إِتْيَانَ الْمَسَاجِدِ جُنُباً وَ التَّطَلُّعَ فِي الدُّورِ وَ الضَّحِكَ بَيْنَ الْقُبُورِ.
(The book) ‘Al Amaali’ of Al Sadouq – from Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al Husayn Bin Musa, from Giyas Bin Ibrahim,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Dislikes six traits for me-saww and Dislikes these for the successors-asws from my-saww sons-asws and their-asws followers from after me-saww – the vanity during the Salat, and the obscenity during the fasting, and the reproaching after giving the charity, and going to the Masjid while being with sexual impurity, and the peeking into the houses, and the laughing between the graves’’.[147]
2- لي، الأمالي للصدوق عَنِ ابْنِ الْمُتَوَكِّلِ عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ الْقُرَشِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَرِهَ لَكُمْ أَيَّتُهَا الْأُمَّةُ أَرْبَعاً وَ عِشْرِينَ خَصْلَةً وَ نَهَاكُمْ عَنْهَا
(The book) ‘Al Amaali’ of Al Sadouq – from Ibn Al Mutawakkil, from Sa’ad, from Ibn Hashim, from Al Husayn Bin Al-Hassan Al Qureyshi, from Suleyman Bin Ja’far Al Basri, from Abdullah Bin Al Husayn Bin Zayd,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Dislikes for you all, O you community, twenty-four traits and has Forbidden you from these!
كَرِهَ لَكُمُ الْعَبَثَ فِي الصَّلَاةِ وَ كَرِهَ الْمَنَّ فِي الصَّدَقَةِ وَ كَرِهَ الضَّحِكَ بَيْنَ الْقُبُورِ وَ كَرِهَ التَّطَلُّعَ فِي الدُّورِ الْخَبَرَ.
He-azwj Dislikes for you all, the vanity during the Salat, and Dislikes the reproaching regarding the charity, and Dislikes the laughing between the graves, and Dislikes the peeking into the houses’ – the Hadeeth’’.[148]
3- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى أَنْ يَطَّلِعَ الرَّجُلُ فِي بَيْتِ جَارِهِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Amon prohibitions by the Prophet-saww prohibited the man peeking into the house of his neighbour’’.[149]
4- ع، علل الشرائع ب، قرب الإسناد عَنِ الْيَقْطِينِيِّ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ أَبِي ع قَالَ عَلِيٌّ ع بَيْنَا رَسُولُ اللَّهِ ص فِي بَعْضِ حُجَرِ نِسَائِهِ وَ بِيَدِهِ مِدْرَاةٌ فَاطَّلَعَ رَجُلٌ مِنْ شَقِّ الْبَابِ فَقَالَ لَهُ رَسُولُ اللَّهِ ص لَوْ كُنْتُ قَرِيباً مِنْكَ لَفَقَأْتُ بِهَا عَيْنَكَ.
(The book) ‘Ilal Al Sharaie’, (and) ‘Qurb Al Asnaad’ – from Al Yaqteeny, from Hammad Bin Isa who said,
‘I heard Abu Abdullah-asws saying: ‘My-asws father-asws said: ‘Ali-asws said: ‘While Rasool-Allah-azwj was in chamber of one of his-saww wives and in his-saww hand was a comb. A man peeked from a crack of the door. Rasool-Allah-saww said to him: ‘Had I-saww been close to you, I-asws would have poked your eye out due to it’’.[150]
الرجل هو الحكم بن أبي العاص بن أميّة بن عبد شمس بن عبد مناف القرشيّ الاموى، أبو مروان بن الحكم، عم عثمان بن عفان، و هو الذي نفاه و طرده رسول اللّه صلّى اللّه عليه و آله من المدينة الى الطائف فرده عثمان في خلافته و آواه. و كان السبب في ذلك تطلعه حجرة رسول اللّه صلّى اللّه عليه و آله
Note – The man, he is Al Hakam Bin Abu Al Aas Bin Umayya Bin Abd Shams Bin Abd Manaf Al-Qureysi Al-Amawy, father of Marwan Bin Al-Hakam, uncle of Usman Bin Affan, and he is the one whom Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww, had banished him from Al-Medina to Al-Taif, but Usman returned him during his caliphate and sheltered him, and the cause regarding that is his peeking into a chamber of Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws.
قال في الإصابة روى الفاكهى من طريق حماد بن سلمة حدّثنا أبو سنان عن الزهرى و عطاء الخراسانيّ أن أصحاب النبيّ صلّى اللّه عليه و آله دخلوا عليه و هو يلعن الحكم بن أبي العاص فقالوا: يا رسول اللّه ما له؟
He said in ‘Al-Isaba’ – ‘It is reported by Al-Fakihy, from the way of Hamad Bin Salmah, ‘It is narrator to us by Abu Sinan, from Al-Zuhry, and Ata’a Al-Khurasani, ‘The companions of the Prophet-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, entered to see him-saww while he-saww was cursing Al-Hakam Bin Abu Al-Aas. They said, ‘O Rasool-Allah‑saww! What is the matter with him?’
قال: « دخل عليّ شق الجدار و أنا مع زوجتي فلانة فكلح في وجهي»
He-saww said: ‘He entered to peek at me-saww through the crack in the wall while I-saww was with my-saww so and so wife, and he scowled in my-saww face’.
فقالوا: أ فلا نلعنه نحن؟
They said, ‘Should we no curse him (as well)?’
قال: لا، كأنى انظر الى بنيه يصعدون منبرى و ينزلونه» الحديث
He-saww said: ‘No! It is as if I-saww am looking at his sons ascending my-saww pulpit and descending (from) it’ – the Hadeeth’’.
5- ما، الأمالي للشيخ الطوسي عَنِ ابْنِ بُشْرَانَ عَنِ الرَّزَّازِ عَنْ سَعْدِ بْنِ نَصْرٍ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ سَمِعَ سَهْلَ بْنَ سَعْدٍ السَّاعِدِيَّ يَقُولُ اطَّلَعَ رَجُلٌ مِنْ جُحْرٍ فِي حُجْرَةِ النَّبِيِّ ص وَ مَعَهُ مِدْرًى يَحُكُّ بِهَا رَأْسَهُ فَقَالَ لَوْ أَنِّي أَعْلَمُ أَنْ تَنْتَظِرَ لَطَعَنْتُ بِهِ فِي عَيْنِكَ إِنَّمَا جُعِلَ الِاسْتِئْذَانُ مِنْ أَجْلِ النَّظَرِ.
(The book) ‘Al-Amaali’ of the sheykh Al Tusi – from Ibn Bushran, from Al Razzaz, from Sa’ad Bin Nasr, from Sufyan Bin Uyayna, from Al Zuhry who heard Sahl Bin Sa’ad Al Saidy saying,
‘A man peeked from a room into a room of the Prophet-saww, and with him-saww was a comb he-saww was combing his-saww head with it. He-saww said: ‘Had I-saww known that you are looking, I-saww would have stabbed you with it in your eye! But rather, seeking the permission has been Made for the reason of the looking’’.[151]
6- ضا، فقه الرضا عليه السلام مِنَ اطَّلَعَ فِي دَارِ قَوْمٍ رُجِمَ فَإِنْ تَنَحَّى فَلَا شَيْءَ عَلَيْهِ فَإِنْ وَقَفَ فَعَلَيْهِ أَنْ يُرْجَمَ فَإِنْ أَعْمَاهُ أَوْ أَصَمَّهُ فَلَا دِيَةَ لَهُ.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws: ‘From peeking into house of a people, he should be stoned. If he moves away, there is nothing upon him. If he stands there, upon him is that he should be stoned. If one were to blind him, or deafen him, there is no wergild for it’’.[152]
7- ختص، الإختصاص عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنِ اطَّلَعَ عَلَى مُؤْمِنٍ فِي مَنْزِلِهِ فَعَيْنَاهُ مُبَاحَتَانِ لِلْمُؤْمِنِ فِي تِلْكَ الْحَالِ.
(The book) ‘Al Ikhtisaas’ – from Abu Ayoub, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘One who peeks upon a Momin in his house, both his eyes are legalised for the Momin in that situation’’.[153]
باب 106 التعرب بعد الهجرة
CHAPTER 106 – THE ARABISATION AFTER THE EMIGRATION
1- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: التَّعَرُّبُ بَعْدَ الْهِجْرَةِ التَّارِكُ لِهَذَا الْأَمْرِ بَعْدَ مَعْرِفَتِهِ.
(The book) ‘Ma’any Al Akhbaar’ – from his father, from Ahmad Bin Idrees, from Al Ashari, from Muhammad Bin Al Husayn, from Ibn Sinan, from Huzeyfa Bin Mansour,
‘From Abu Abdullah-asws having said: ‘The Arabisation after the Emigration is the neglect of this matter (Al-Wilayah) after having recognised it’’.[154]
2- ما، الأمالي للشيخ الطوسي عَنِ الْغَضَائِرِيِّ عَنِ الصَّدُوقِ عَنِ ابْنِ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ مَعاً عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ ابْنِ حَازِمٍ وَ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ حَازِمٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَعَرُّبَ بَعْدَ الْهِجْرَةِ وَ لَا هِجْرَةَ بَعْدَ الْفَتْحِ الْخَبَرَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Gazairy, from Al Sadouq, from Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Ibn Abu Umeyr and Muhammad Bin Ismail, both together from Mansour Bin Yunus, from Ibn Hazim and Ali Bin Ismail, from Ibn Hazim,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There is no Arabisation after the Emigration, nor is there any Emigration after the conquest (of Makkah)’ – the Hadeeth’’.[155]
باب 107 عمل الصور و إبقاؤها و اللعب بها
CHAPTER 107 – MAKING THE PICTURES, AND KEEPING THEM, AND THE PLAYING WITH IT
الآيات السبأ يَعْمَلُونَ لَهُ ما يَشاءُ مِنْ مَحارِيبَ وَ تَماثِيلَ.
The Verses – (Surah) Al Saba: They were making for him whatever he so desired, from the prayer Niches, and figurines, [34:13].
1- سن، المحاسن عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ جَدَّدَ قَبْراً أَوْ مَثَّلَ مِثَالًا فَقَدْ خَرَجَ مِنَ الْإِسْلَامِ.
(The book) ‘Al Mahasin’ – from his father, from Ibn Sinan, from Abu Al Jaroud, from Ibn Nubata who said,
‘Amir Al Momineen-asws said: ‘One who renews (Jadad) a grave, or makes a resemblance, he has exited from Al-Islam’’.[156]
و الاختلاف في تصحيح الكلمة« حدد» من التحديد، و« جدث» من الجدث، و« خدد» من الخد و التخديد، و أما معنى قوله عليه السلام:« من مثل مثالا» فهو تمثيل المثال لآلهة المشركين، و هو الصنم كما عرفت.
Notes – And the differing is in correcting the word ‘Hadad’, from the making a boundary, and ‘Jadas’ from making a tomb, and ‘Khadad’ from the furrowing and the grooving. And as for meaning his-asws words: ‘One who makes a resemblance’, it is the sculptures representing gods of the Polytheists, and it is the idol, like what is known.
و روى الصدوق في المعاني: 181، عن ماجيلويه عن عمه عن البرقي عن النهيكى رفعه الى أبي عبد اللّه عليه السلام أنّه قال: من مثل مثالا أو اقتنى كلبا فقد خرج من الإسلام، فقيل له: هلك إذا كثير من الناس، فقال: ليس حيث ذهبتم، انما عنيت بقولى« من مثل مثالا» من نصب دينا غير دين اللّه، و دعا الناس إليها، و بقولى:« من اقتنى كلبا»: مبغضا لنا أهل البيت، اقتناه فأطعمه و سقاه، من فعل ذلك فقد خرج من الإسلام.
And it is reported by Al-Sadouq in ‘Al-Ma’any’ (page) 181 – from Majaylawiya, from his uncle, from Al-Barqy, from Al-Naheyki, raising it to Abu Abdullah-asws, may the greeting be upon him‑asws having said ‘One who makes a resemblance, or keeps a dog, he has exited from Al-Islam’. It was said to him-asws, ‘Then most of the people are destroyed!’ He-asws said: ‘It isn’t where you are going (with it). But rather, I-asws meant with my-asws words, ‘The one who makes a resemblance’, is one who installs a religion other than religion of Allah-azwj and calls the people to it, and with my-asws words, ‘One who owns a dog’, one hateful to us-asws People-asws of the Household. Keeping it is feeding him and quenching him. One who does that, so he has exited from Al-Islam.
2- سن، المحاسن عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: بَعَثَنِي رَسُولُ اللَّهِ ص إِلَى الْمَدِينَةِ فَقَالَ لَا تَدَعْ صُورَةً إِلَّا مَحَوْتَهَا وَ لَا قَبْراً إِلَّا سَوَّيْتَهُ وَ لَا كَلْباً إِلَّا قَتَلْتَهُ.
(The book) ‘Al Mahasin’ – from Al Nowali, from Al Sakuni –
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Amir Al Momineen-asws having said: ‘Rasool-Allah-saww sent me-asws to Al-Medina. He-saww said: ‘Do not leave any image (statue of an idol) except obliterate it, nor any grave except level it, nor any dog except kill it’’.[157]
3- سن، المحاسن عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع أَنَّ عَلِيّاً ع قَالَ: أَرْسَلَنِي رَسُولُ اللَّهِ ص فِي هَدْمِ الْقُبُورِ وَ كَسْرِ الصُّوَرِ.
(The book) ‘Al Mahasin’ – from Ja’far Bin Muhammad, from Ibn Al Qaddah,
‘From Abu Abdullah-asws, from his-asws forefathers-asws: ‘Ali-asws said: ‘Rasool-Allah-saww sent me‑asws in demolishing the graces, and breaking the images (idols)’’.[158]
4- سن، المحاسن عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَتَانِي جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ إِنَّ رَبَّكَ يَنْهَى عَنِ التَّمَاثِيلِ.
(The book) ‘Al Mahasin’ – from his father, from Al Qasim Bin Muhammad, from Al Batainy, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww. He-as said: ‘O Muhammad-saww! Your-saww Lord-azwj Forbids from the resemblances (idols etc.)’’.[159]
5- سن، المحاسن عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ مَثَّلَ تَمَاثِيلَ يُكَلَّفُ يَوْمَ الْقِيَامَةِ أَنْ يَنْفُخَ فِيهَا الرُّوحَ.
(The book) ‘Al Mahasin’ – from his father, from Ibn Abu Umeyr, from a man,
‘From Abu Abdullah-asws having said: ‘One who makes a resemblance (statue etc.) will be encumbered on the Day of Qiyamah to blow the soul into it’’.[160]
6- سن، المحاسن عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ ظَرِيفٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَ رَسُولَهُ هُمُ الْمُصَوِّرُونَ يُكَلَّفُونَ يَوْمَ الْقِيَامَةِ أَنْ يَنْفُخُوا فِيهَا الرُّوحَ.
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali, from Abu Jameela, from Sa’ad Bin Tareyf,
‘From Abu Ja’far-asws having said: ‘Surely those hurting Allah and His Rasool, [33:57], they are the illustrators (of images of worship). They will be encumbered on the Day of Qiyamah to blow the soul into these’’.[161]
7- سن، المحاسن عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ الْمُنْذِرِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثٌ مُعَذَّبُونَ يَوْمَ الْقِيَامَةِ رَجُلٌ كَذَبَ فِي رُؤْيَاهُ يُكَلَّفُ أَنْ يَعْقِدَ بَيْنَ شَعِيرَتَيْنِ وَ لَيْسَ بِعَاقِدٍ بَيْنَهُمَا وَ رَجُلٌ صَوَّرَ تَمَاثِيلَ يُكَلَّفُ أَنْ يَنْفُخَ فِيهَا وَ لَيْسَ بِنَافِخٍ وَ الْمُسْتَمِعُ بَيْنَ قَوْمٍ وَ هُمْ لَهُ كَارِهُونَ يُصَبُّ فِي أُذُنَيْهِ الْآنُكُ وَ هُوَ الْأُسْرُبُ.
(The book) ‘Al Mahasin’ – from Muhassin Bin Ahmad, from Aban Bin Usman, from Al Husayn Bin Al Munzir who said,
‘Abu Abdullah-asws said: ‘Three will be Punished on the Day of Qiyamah – a man lying regarding his dream will be encumbered to tie a know between two hairs, and he would be (able to) ties between these two (hairs); and a man illustrating (imaging) a statue will be encumbered to blow (souls) into these, and he would be (able to) blow; and the one listening from a people while they are disliking to it, ‘Al Aanuk’ will be poured into his ears, and it is the (molten) lead’’.[162]
8- سن، المحاسن عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُثَنًّى رَفَعَهُ قَالَ: التَّمَاثِيلُ لَا يَصْلُحُ أَنْ يُلْعَبَ بِهَا.
(The book) ‘Al Mahasin’ – from his father, from the one who mentioned it, from Musanna raising it, said,
‘The statues (figurines/dolls etc.), it is not correct to be playing with these’’.[163]
9- سن، المحاسن عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع أَنَّهُ سَأَلَ أَبَاهُ ع عَنِ التَّمَاثِيلِ فَقَالَ لَا يَصْلُحُ أَنْ يُلْعَبَ بِهَا.
(The book) ‘Al Mahasin’ – from Musa Bin Al Qasim,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he asked his-asws father-asws about the figurines. He-asws said: ‘It is not correct to be played with’’.[164]
10- سن، المحاسن عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ يَعْمَلُونَ لَهُ ما يَشاءُ مِنْ مَحارِيبَ وَ تَماثِيلَ فَقَالَ وَ اللَّهِ مَا هِيَ تَمَاثِيلَ الرِّجَالِ وَ النِّسَاءِ وَ لَكِنِ الشَّجَرُ وَ شِبْهُهُ.
(The book) ‘Al Mahasin’ – from Ali Bin Al Hakam, from Aban, from Abu Al Abbas,
‘From Abu Abdullah-asws regarding His-azwj Words: They were making for him whatever he so desired, from the prayer Niches, and figurines, [34:13]. By Allah-azwj! These were not figurines of the men and the women, but (were of) the tree and its like’’.[165]
11- سن، المحاسن عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ تَمَاثِيلِ الشَّجَرِ وَ الشَّمْسِ وَ الْقَمَرِ فَقَالَ لَا بَأْسَ مَا لَمْ يَكُنْ شَيْئاً مِنَ الْحَيَوَانِ.
(The book) ‘Al Mahasin’ – from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah, from Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about figurines of the tree, and the sun, and the moon’. He-asws said: ‘There is no problem as long as it does not happen to be anything from the living beings’’.[166]
12- سن، المحاسن عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا بَأْسَ بِتَمَاثِيلِ الشَّجَرِ.
(The book) ‘Al Mahasin’ – from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Zurara,
‘From Abu Ja’far-asws having said: ‘There is no problem with figurines of the tree’’.[167]
13- سن، المحاسن عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ رَفَعَهُ قَالَ: لَا بَأْسَ بِالصَّلَاةِ وَ التَّصَاوِيرُ تَنْظُرُ إِلَيْهِ إِذَا كَانَتْ بِعَيْنٍ وَاحِدَةٍ.
(The book) ‘Al Mahasin’ – from his father, from Ibn Abu Umeyr, from the one raising it,
‘He-asws said: ‘There is no problem with (praying) the Salat and the pictures you are looking at when it were to be with one eye’’.[168]
14- سن، المحاسن عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى قَالَ: سَأَلْتُهُ عَنِ الْبَيْتِ فِيهِ صُورَةُ سَمَكَةٍ أَوْ طَيْرٍ أَوْ شِبْهِهَا يَعْبَثُ بِهِ أَهْلُ الْبَيْتِ هَلْ تَصْلُحُ الصَّلَاةُ فِيهِ
(The book) ‘Al Mahasin’ – from Musa Bin Al Qasim,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the house wherein is a picture of a fish, or a bird, or their like for people of the house to be amused by it. Is the Salat correct in it?’
فَقَالَ لَا حَتَّى يُقْطَعَ رَأْسُهُ مِنْهُ وَ يُفْسَدَ وَ إِنْ كَانَ قَدْ صَلَّى فَلَيْسَتْ عَلَيْهِ إِعَادَةٌ.
He-asws said: ‘No, until it’s head is cut and spoilt, and if he had prayed Salat, there isn’t repeating upon him’’.[169]
15- مكا، مكارم الأخلاق عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا بَأْسَ أَنْ تَكُونَ التَّمَاثِيلُ فِي الْبُيُوتِ إِذَا غُيِّرَتِ الصُّورَةُ.
(The book) ‘Makarim Al Akhlaq’ – from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘There is no problem if the figurines are in the rooms when the face is altered’’.[170]
عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّمَا يُبْسَطُ عِنْدَنَا الْوَسَائِدُ فِيهَا التَّمَاثِيلُ وَ نَفْرُشُهَا
From Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘But rather the pillows are extended with us wherein are resemblances (pictures) in these and we furnish them’.
قَالَ لَا بَأْسَ بِمَا يُبْسَطُ مِنْهَا وَ يُفْتَرَشُ وَ يُوطَأُ إِنَّمَا يُكْرَهُ مِنْهَا مَا نُصِبَ عَلَى الْحَائِطِ وَ السَّرِيرِ.
He-asws said: ‘There is no problem with what is extended from these and treaded (upon). But rather, what is disliked from these is what is set up upon the walls and the beds’’.[171]
باب 108 الشعر و سائر التنزهات و اللذات
CHAPTER 108 – THE POETRY, AND REST OF THE LEISURE ACTIVITIES, AND THE PLEASURES
الآيات
The Verses
الشعراء وَ الشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ
(The book) ‘Al Shoara’: And the poets, the deviators follow them [26:224]
أَ لَمْ تَرَ أَنَّهُمْ فِي كُلِّ وادٍ يَهِيمُونَ
Do you not see them wandering around in every valley? [26:225]
وَ أَنَّهُمْ يَقُولُونَ ما لا يَفْعَلُونَ
And they are saying what they are not doing [26:226]
إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ ذَكَرُوا اللَّهَ كَثِيراً وَ انْتَصَرُوا مِنْ بَعْدِ ما ظُلِمُوا
Except those who believe and do righteous deeds and remember Allah a lot, and defend themselves after they are oppressed. [26:227]
يس وَ ما عَلَّمْناهُ الشِّعْرَ وَ ما يَنْبَغِي لَهُ.
(Surah) Yaseen: And did not Teach him the poetry, and it is not befitting for him. Surely, he is only a Zikr and a clarifying Quran [36:69].
1- ل، الخصال عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ وَ مُحَمَّدِ بْنِ أَحْمَدَ الْأَدَمِيِّ 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 Maslama, from Ziyad Bin Bundar, from Abdullah Bin Sinan who said,
‘Four (traits) illuminate the face – looking at the good face, and looking at the flowing water, and looking at the greenery, and the (application of) Al-Kohl at sleep time’’.[172]
2- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ قَالَ قَالَ عَلِيٌّ ع الطِّيبُ نُشْرَةٌ وَ الْعَسَلُ نُشْرَةٌ وَ الرُّكُوبُ نُشْرَةٌ وَ النَّظَرُ إِلَى الْخُضْرَةِ نُشْرَةٌ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘The perfume is a cure, and the honey is a cure, and the riding is a cure, and the looking at the greenery is a cure’’.[173]
3- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ الْأَعْلَى عَنْ نَوْفٍ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا نَوْفُ إِيَّاكَ أَنْ تَكُونَ عَشَّاراً أَوْ شَاعِراً أَوْ شُرْطِيّاً أَوْ عَرِيفاً أَوْ صَاحِبَ عَرْطَبَةٍ وَ هِيَ الطُّنْبُورُ أَوْ صَاحِبَ كُوبَةٍ وَ هُوَ الطَّبْلُ فَإِنَّ نَبِيَّ اللَّهِ خَرَجَ ذَاتَ لَيْلَةٍ فَنَظَرَ إِلَى السَّمَاءِ فَقَالَ إِنَّهَا السَّاعَةُ الَّتِي لَا يُرَدُّ فِيهَا دَعْوَةٌ إِلَّا دَعْوَةُ عَرِيفٍ أَوْ دَعْوَةُ شَاعِرٍ أَوْ شُرْطِيٍّ أَوْ صَاحِبِ عَرْطَبَةٍ أَوْ صَاحِبِ كُوبَةٍ.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad, from Ayoub Bin Nuh, from Al Rabie Bin Muhammad Al Musly, from Abdul A’ala, from Nawf who said,
‘Amir Al-Momineen-asws said: ‘O Nawf! Beware of being a tax collector, or a poet, or a policeman, or a corporal, or owner of an ‘Artabah’ and it is the mandolin, or owner of a ‘Kowba’, and it is the drum, for the Prophet-saww of Allah-azwj came out one night. He-saww looked at the sky. He-saww said: ‘It is the time in which no supplication is rejected, except supplication of a corporal, or supplication of a poet, or a policeman, or owner of ‘Artabah’, or owner of ‘Kowba’’.[174]
4- ن، عيون أخبار الرضا عليه السلام ل، الخصال سَأَلَ الشَّامِيُّ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ أَوَّلِ مَنْ قَالَ الشِّعْرَ فَقَالَ آدَمُ ع
(The book) ‘Uyoun Akhbaar Al-Reza-asws’, may the greeting be upon him-asws – ‘The Syrian asked Amir Al Momineen-asws about the first to have said the poem. He-asws said: ‘Adam-as’.
فَقَالَ وَ مَا كَانَ شِعْرُهُ
He said, ‘And what was his-as poem?’
قَالَ لَمَّا أُنْزِلَ عَلَى الْأَرْضِ مِنَ السَّمَاءِ فَرَأَى تُرْبَتَهَا وَ سِعَتَهَا وَ هَوَاهَا وَ قَتَلَ قَابِيلُ هَابِيلَ فَقَالَ آدَمُ ع
| تَغَيَّرَتِ الْبِلَادُ وَ مَنْ عَلَيْهَا | فَوَجْهُ الْأَرْضِ مُغْبَرٌّ قَبِيحٌ | |
| تَغَيَّرَ كُلُّ ذِي لَوْنٍ وَ طَعْمٍ | وَ قَلَّ بَشَاشَةُ الْوَجْهِ الْمَلِيحِ |
He-as said: ‘When he-as descended upon the earth from the sky, he-as saw its soil, and its vastness, and its atmosphere, and Qabeel-as killed Habeel-as. So Adam-as said: ‘The country and the ones upon it have changed. The surface of the earth is dusty, ugly. Every one with colour and taste has changed, and little is the radiance of the face graceful face’.
فَأَجَابَهُ إِبْلِيسُ
| تَنَحَّ عَنِ الْبِلَادِ وَ سَاكِنِيهَا | فَبِي بِالْخُلْدِ ضَاقَ بِكَ الْفَسِيحُ | |
| وَ كُنْتَ بِهَا وَ زَوْجُكَ فِي قَرَارٍ | وَ قَلْبُكَ مِنْ أَذَى الدُّنْيَا مُرِيحٌ | |
| فَلَمْ تَنْفَكَّ مِنْ كَيْدِي وَ مَكْرِي | إِلَى أَنْ فَاتَكَ الثَّمَنُ الرَّبِيحُ | |
| فَلَوْ لَا رَحْمَةُ الْجَبَّارِ أَضْحَتْ | بِكَفِّكَ مِنْ جِنَانِ الْخُلْدِ رِيحٌ |
Iblees-la answered him-as (with a poem), ‘Stay away from the country and its dwellers; with me-la the eternity, the vastness (of Paradise) was too narrow for you-as, and you-as and your-as wife were in settlement in it, and your-as heart was at rest from harm of the world. Had it not been Mercy of the Subduer, you-as have become are rest with your-as sufficiency from the eternal Garden’’.[175]
5- لي، الأمالي للصدوق عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ الْحَجَّاجِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ النَّحْوِيِّ عَنْ شُعَيْبِ بْنِ وَاقِدٍ عَنْ صَالِحِ بْنِ الصَّلْتِ عَنْ عَبْدِ اللَّهِ بْنِ زُهَيْرٍ قَالَ قَالَ النَّبِيُّ ص إِنَّ مِنَ الشِّعْرِ لَحُكْماً وَ إِنَّ مِنَ الْبَيَانِ لَسِحْراً الْخَبَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – from Al-Hassan Bin Abdullah Bin Saeed, from Muhammad Bin Abdullah Bin Muhammad Bin Al Hajjaj, from Ahmad Bin Muhammad Al Nahwy, from Shueyb Bin Waqid, from Salih Bin Al Salt, from Abdullah Bin Zuheyr who said,
‘The Prophet-saww said: ‘Surely from the poetry there is wisdom, and from the eloquence there is enchantment’ – the Hadeeth’’.[176]
6- سن، المحاسن عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص زَادُ الْمُسَافِرِ الْحُداءُ وَ الشِّعْرُ مَا كَانَ مِنْهُ لَيْسَ فِيهِ جَفَاءٌ.
(The book) ‘Al Mahasin’ – from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Provision of the traveller is ‘Al-Huda’a’ (songs by the camel driver), and the poetry, for as long as there isn’t evilness in it’’.[177]
7- سن، المحاسن عَنْ صَفْوَانَ عَنْ عَمْرِو بْنِ حُرَيْثٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ هُوَ فِي مَنْزِلِ أَخِيهِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ فَقُلْتُ جُعِلْتُ فِدَاكَ مَا حَوَّلَكَ إِلَى هَذَا الْمَنْزِلِ فَقَالَ طَلَبُ النُّزْهَةِ.
(The book) ‘Al Mahasin’ – from Safwan, from Amro Bin Hureys who said,
‘I entered to see Abu Abdullah-asws and he-asws was in the house of his-asws brother Abdullah Bin Muhammad. I said, ‘May I be sacrificed for you-asws! What made you-asws transfer to this house?’ He-asws said: ‘Seeking the leisure’’.[178]
8- سن، المحاسن عَنِ الْيَقْطِينِيِّ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ع قَالَ: ثَلَاثَةٌ يَجْلُونَ الْبَصَرَ النَّظَرُ إِلَى الْخُضْرَةِ وَ النَّظَرُ إِلَى الْمَاءِ الْجَارِي وَ النَّظَرُ إِلَى الْوَجْهِ الْحَسَنِ.
(The book) ‘Al Mahasin’ – from Al Yaqteeny, from Al Dihqan, from Dorost, from Ibrahim Bin Abdul Hameed,
‘From Abu Al-Hassan-asws having said: ‘Three (traits) polish the sight – looking at the greenery, and looking at the flowing water, and looking at the good face’’.[179]
9- ن، عيون أخبار الرضا عليه السلام عَنْ أَحْمَدَ بْنِ زِيَادِ بْنِ جَعْفَرٍ الْهَمْدَانِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ الْهَاشِمِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ قَالَ فِينَا بَيْتَ شِعْرٍ بَنَى اللَّهُ لَهُ بَيْتاً فِي الْجَنَّةِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – from Ahmad Bin Ziyad Bin Ja’far Al Hamdany, from his father, from Ibn Abu Umeyr, from Abdullah Bin Al Fazl Al Hashimy who said,
‘Abu Abdullah-asws said: ‘One who says a verse of poetry regarding us-asws, Allah-azwj will Build a house for him in the Paradise’’.[180]
10- ن، عيون أخبار الرضا عليه السلام عَنِ الْوَرَّاقِ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ سَالِمٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا قَالَ فِينَا قَائِلٌ بَيْتَ شِعْرٍ حَتَّى يُؤَيَّدَ بِرُوحِ الْقُدُسِ.
(The book) ‘Uyoun Akhbaar Al-Reza-asws’, may the greeting be upon him-asws – from Al Warraq, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Ali Bin Salim, from his father,
‘From Abu Abdullah-asws having said: ‘No speaker will say a verse of poetry regarding us-asws, until he will be assisted by the Holy Spirit’’.[181]
11- ن، عيون أخبار الرضا عليه السلام عَنْ تَمِيمٍ الْقُرَشِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ مَا قَالَ فِينَا مُؤْمِنٌ شِعْراً يَمْدَحُنَا بِهِ إِلَّا بَنَى اللَّهُ لَهُ مَدِينَةً فِي الْجَنَّةِ أَوْسَعَ مِنَ الدُّنْيَا سَبْعَ مَرَّاتٍ يَزُورُهُ فِيهَا كُلُّ مَلَكٍ مُقَرَّبٍ وَ كُلُّ نَبِيٍّ مُرْسَلٍ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – from Tameem Al Qureyshi, from his father, from Ahmad Bin Ali Al Ansari, from Al-Hassan Bin Al Jahm who said,
‘I heard Al-Reza-asws saying: ‘No Momin will saw a poem praising us-asws with it except Allah-azwj will Build a city for him in the Paradise seven times vaster than the world. Every Angel of Proximity will be visiting in it and every Messenger-as Prophet-saww’’.[182]
12- سر، السرائر عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ عِنْدَهُ ابْنُ خَرَّبُوذَ فَأَنْشَدَنِي شَيْئاً فَقَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص لَأَنْ يَمْتَلِئَ جَوْفُ الرَّجُلِ قَيْحاً خَيْرٌ مِنْ أَنْ يَمْتَلِئَ شِعْراً
(The book) ‘Al Saraair’ – from Abdullah Bin Bukeyr, from Muhammad Bin Marwan who said,
‘I was in the presence of Abu Abdullah-asws, and with him-asws was Ibn Kharbouz. He recited something (from poetry) to me. Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘If the interior of the man were to be filled with vomit it would be better than it being filled with poetry’.
فَقَالَ ابْنُ خَرَّبُوذَ إِنَّمَا يَعْنِي بِذَلِكَ مَنْ يَقُولُ الشِّعْرَ
Ibn Kharbouz said, ‘But rather it means by that, one who says the poetry’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع وَيْلَكَ أَوْ وَيْحَكَ قَالَ ذَلِكَ رَسُولُ اللَّهِ ص.
Abu Abdullah-asws said: ‘Woe be unto you! Rasool-Allah-saww said that!’’[183]
13- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ بُنَانِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ: سِتَّةٌ لَا يُسَلَّمُ عَلَيْهِمْ الْيَهُودُ وَ الْمَجُوسُ 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’ – from Ibn Al Waleed, from Al Saffar, from Bunan Bin Muhammad, from his father, from Ibn Al Mugheira, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Six (persons), do not greet unto them – the Jew, and the Magian, and the Christian, and the man upon his toilet, and upon a table of wine, and upon the poet who slanders the married women, and upon the one mocking with reviling the mothers’’.[184]
14- ل، الخصال عَنْ أَبِيهِ 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’ – from his 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 (persons), it is not befitting to greet upon them – the Jew, and the Christian, and the companions (players) of dice, and the chess, and the companions (drinkers) of wine, and the drum, and the mandolin, and the ones mocking by reviling the mothers, and the poets’’.[185]
15- كش، رجال الكشي عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ حَمْدَانَ بْنِ أَحْمَدَ عَنْ سُلَيْمَانَ الْمُسْتَرِقِّ عَنْ سُفْيَانَ بْنِ مُصْعَبٍ الْعَبْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قُلْ شِعْراً تَنُوحُ بِهِ النِّسَاءَ.
(The book) ‘Rijaal’ of Al Kashi – from Muhammad Bin Masoud, from Hamdan Bin Ahmad, from Suleyman Al Mustariq, from Sufran Bin Mus’ab Al Abdy who said,
‘Abu Abdullah-asws said: ‘Say poetry the women can be lamenting with it’’.[186]
16- كش، رجال الكشي عَنْ نَصْرِ بْنِ صَبَّاحٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مَعْشَرَ الشِّيعَةِ عَلِّمُوا أَوْلَادَكُمْ شِعْرَ الْعَبْدِيِّ فَإِنَّهُ عَلَى دِينِ اللَّهِ.
(The book) ‘Rijal’ of Al Kashy, from Nasr Bin Sabbah, from Is’haq Bin Muhammad Al Basry, from Muhammad Bin Jamhour, from Abu Dawood Al Mustariq, from Ali Bin Al Numan, from Sama’at who said,
‘Abu Abdullah-asws said: ‘O community of Shias! Teach poetry to your children poetry of Al‑Abdy (Abu Muhammad Sufyan Bin Mus’ab Al Abdy), for it is upon religion of Allah-azwj’’.[187]
17- نص، كفاية الأثر عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ الْقَاسِمِ الْعَلَوِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ نَهِيكٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنِ الْوَرْدِ بْنِ كُمَيْتٍ عَنْ أَبِيهِ قَالَ: دَخَلْتُ عَلَى سَيِّدِي أَبِي جَعْفَرٍ الْبَاقِرِ ع فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي قَدْ قُلْتُ فِيكُمْ أَبْيَاتاً أَ فَتَأْذَنُ لِي فِي إِنْشَادِهَا
(The book) ‘Kifayat Al Asar’ – Abu Al Mufazzal Al Shaybani, from Ja’far Bin Muhammad Bin Al Qasim Al Alawy, from Ubeydullah Bin Naheyk, from Ibn Abu Umeyr, from Al-Hassan Bin Atiya, from Umar Bin Yazeed, from Al Ward Bin Kumeyt, from his father who said,
‘I entered to see my Master-asws Abu Ja’far Al Baqir-asws. I said, ‘O son-asws of Rasool-Allah-saww! I have said couplets regarding you-asws all (Imams-asws). Will you-asws permit me in reciting these?’
فَقَالَ إِنَّهَا أَيَّامُ الْبِيضِ
He-asws said: ‘These are the days of brightness (13th, 14th & 15th of each lunar calendar month)’.
قُلْتُ فَهُوَ فِيكُمْ خَاصَّةً
I said, ‘It is regarding you-asws all in particular!’
قَالَ هَاتِ
He-asws said: ‘Give!’
فَأَنْشَأْتُ أَقُولُ
| أَضْحَكَنِي الدَّهْرُ وَ أَبْكَانِي | وَ الدَّهْرُ ذُو صَرْفٍ وَ أَلْوَانٍ |
I recited saying, ‘The times make me laugh and make me cry, and the times are with changes and types’’.[188]
أقول: تمامه في أبواب النصوص على الأئمة ع.
Note – I (Majlisi) am saying, ‘It’s complete (version) is in the chapters on the texts upon the Imams-asws (Volume 36)’.
أبواب الزي و التجمل
CHAPTERS ON OUTFITS AND BEAUTIFICATION
باب 109 التجمل و إظهار النعمة و لبس الثياب الفاخرة و النظيفة و تنظيف الخدم و بيان ما لا يحاسب الله عليه المؤمن و الدعة و السعة في الحال و ما جاء في الثوب الخشن و الرقيق
CHAPTER 109 – BEAUTIFYING, AND MANIFESTING THE BOUNTIES, AND WEARING THE PRIDE-WORTHY CLOTHES, AND THE CLEAN, AND CLEANLINESS OF THE SERVANTS, AND EXPLANATION OF WHAT ALLAH-azwj WILL BE RECKONING THE MOMIN UPON, AND (LIFE OF) THE EASE AND CAPACIOUSNESS IN THE STATE, AND WHAT HAS COME REGARDING THE COARSE AND THE THIN CLOTHES
الآيات
The Verses
الأعراف يا بَنِي آدَمَ قَدْ أَنْزَلْنا عَلَيْكُمْ لِباساً يُوارِي سَوْآتِكُمْ وَ رِيشاً وَ لِباسُ التَّقْوى ذلِكَ خَيْرٌ
(Surah) Al Araaf: O children of Adam! We have Sent down to you clothing to cover your evil and (for) appearance, and the clothing of piety, that is better. [7:26]
«فَلَمَّا ذاقَا الشَّجَرَةَ بَدَتْ لَهُما سَوْآتُهُما وَ طَفِقا يَخْصِفانِ عَلَيْهِما مِنْ وَرَقِ الْجَنَّةِ»
So when they had tasted the tree, their evil inclinations appeared to them and they both began to cover upon themselves from the leaves of the Garden, [7:22]
الى أن قال: «اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَ لَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَ مَتاعٌ إِلى حِينٍ*
Up to He-azwj Said: “Get down, some of you being the enemies of others, and for you in the earth, there is an abode and a provision to a time [7:24]
قالَ: فِيها تَحْيَوْنَ وَ فِيها تَمُوتُونَ وَ مِنْها تُخْرَجُونَ*
He said: “Therein you shall be living and therein you shall be dying, and from it you shall be coming out [7:25]
يا بَنِي آدَمَ قَدْ أَنْزَلْنا عَلَيْكُمْ لِباساً يُوارِي سَوْآتِكُمْ وَ رِيشاً وَ لِباسُ التَّقْوى ذلِكَ خَيْرٌ ذلِكَ مِنْ آياتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ*
O children of Adam! We have Sent down to you clothing to cover your evil and (for) appearance, and the clothing of piety, that is better. That is from the Signs of Allah, perhaps they would be mindful [7:26]
يا بَنِي آدَمَ لا يَفْتِنَنَّكُمُ الشَّيْطانُ كَما أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُما لِباسَهُما لِيُرِيَهُما سَوْآتِهِما إِنَّهُ يَراكُمْ هُوَ وَ قَبِيلُهُ مِنْ حَيْثُ لا تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّياطِينَ أَوْلِياءَ لِلَّذِينَ لا يُؤْمِنُونَ*
O children of Adam! Do not let the satan tempt you just as he got your parents exited from the Garden, snatching their clothes from them in order to show them their evil. He can see you, him and his tribe, from where you cannot see them. We Made the satans to be friends of those who do not believe [7:27]
وَ إِذا فَعَلُوا فاحِشَةً.
And when they are committing an immorality, [7:28]
و قال تعالى قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا خالِصَةً يَوْمَ الْقِيامَةِ.
And the Exalted Said: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ Say: ‘These would be for those who believe sincerely in the life of the world, on the Day of Qiyamah [7:32].
1- ب، قرب الإسناد عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: مَنِ اتَّخَذَ نَعْلًا فَلْيَسْتَجِدْهَا وَ 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 فَلْيُحْسِنْ إِلَيْهِ وَ مَنِ اتَّخَذَ شَعْراً فَلَمْ يَفْرُقْ فَرَقَهُ اللَّهُ يَوْمَ الْقِيَامَةِ بِمِنْشَارٍ مِنْ نَارٍ.
(The book) ‘Qurb Al Asnaad’ – from Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘One who takes a slipper, let him renew it, and one who takes a cloth, let him keep it clean, and one who keeps a riding animal let him, let him feed it, and the one who takes a wife, let him honour her, for rather a wife of every one of you is (not respected as being) a plaything. The one who takes her, he should not waste her, and the one who keeps (long) hair should look after it, and one who keeps (long) hair so he does not part, Allah-azwj will Part him on the Day of Qiyamah with a saw of Fire’’.[189]
2- ب، قرب الإسناد عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: قَالَ لِي مَا تَقُولُ فِي اللِّبَاسِ الْخَشِنِ
(The book) ‘Qurb Al Asnaad’ – from Ibn Isa, from Al Bazanty,
‘From Al-Reza-asws, he (the narrator) said, ‘He-asws said to me: ‘What are you saying regarding the coarse clothes?’
فَقُلْتُ بَلَغَنِي أَنَّ الْحَسَنَ ع كَانَ يَلْبَسُ وَ أَنَّ جَعْفَرَ بْنَ مُحَمَّدٍ ع كَانَ يَأْخُذُ الثَّوْبَ الْجَدِيدَ فَيَأْمُرُ بِهِ فَيُغْمَسُ فِي الْمَاءِ
I said, ‘It has reached me that Al-Hassan-asws used to wear, and Ja’far-asws Bin Muhammad-asws had taken the new clothes. He-asws instructed with it, so it was immersed in the water’.
فَقَالَ لِي الْبَسْ وَ تَجَمَّلْ فَإِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع كَانَ يَلْبَسُ الْجُبَّةَ الْخَزَّ بِخَمْسِمِائَةِ دِرْهَمٍ وَ الْمِطْرَفَ الْخَزَّ بِخَمْسِينَ دِينَاراً فَيَشْتُو فِيهِ فَإِذَا خَرَجَ الشِّتَاءُ بَاعَهُ وَ تَصَدَّقَ بِثَمَنِهِ وَ تَلَا هَذِهِ الْآيَةَ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ.
He-asws said to me: ‘Wear and beautify! Ali-asws Bin Al-Husayn-asws was wearing a woollen coat for (worth) five hundred Dirhams, and the woollen shawl of five hundred Dinars spending the winter in it. When the winter had gone, he-asws would sell it and donate its price in charity, and he-asws recited this Verse: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]’’.[190]
3- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِيَتَزَيَّنْ أَحَدُكُمْ لِأَخِيهِ الْمُسْلِمِ إِذَا أَتَاهُ كَمَا يَتَزَيَّنُ لِلْغَرِيبِ الَّذِي يُحِبُّ أَنْ يَرَاهُ فِي أَحْسَنِ الْهَيْئَةِ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – ‘Amir Al-Momineen-asws said: ‘Let every one of you adorn for his Muslim brother when he goes to him, just as the stranger adorns for the ones he loves to see in a good appearance’’.[191]
وَ قَالَ ع إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ وَ يُحِبُّ أَنْ يُرَى أَثَرَ نِعْمَتِهِ عَلَى عَبْدِهِ.
And he-asws said: ‘Allah-azwj is Beautiful, He-azwj Loves the beauty, and He-azwj Loves to See the impact of His-azwj bounties upon His-azwj servants’’.[192]
وَ قَالَ ع عَلَيْكُمْ بِالصَّفِيقِ مِنَ الثِّيَابِ فَإِنَّهُ مَنْ رَقَّ ثَوْبُهُ رَقَّ دِينُهُ.
And he-asws said: ‘Upon you all is with the impeccable from the clothes, for the one whose clothes are soft, his religion is soft’’.[193]
4- ل، الخصال عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الدُّهْنُ يُظْهِرُ الْغِنَى وَ الثِّيَابُ تُظْهِرُ التَّجَمُّلَ وَ حُسْنُ الْمَلَكَةِ يَكْبِتُ الْأَعْدَاءَ.
(The book) ‘Al Khisaal’ – from Hamza Bin Muhammad Al Alawy, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘The oiling manifests the riches, and the clothes manifest the beauty, and goodly manners suppress the enemies’’.[194]
أَقُولُ قَدْ مَضَى فِي بَابِ الطِّيبِ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: ثَلَاثَةٌ يُسْمِنَّ إِدْمَانُ الْحَمَّامِ وَ شَمُّ الرَّائِحَةِ الطَّيِّبَةِ وَ لُبْسُ الثِّيَابِ اللَّيِّنَةِ.
I (Majlisi) am saying, ‘It has passed in the chapter on perfume,
‘From Al-Sadiq-asws having said: ‘Three fatten – habitual of the bathhouse (eating meat), and smelling the aromas of perfumes, and wearing soft clothes’’.[195] (spelling error in Arabic text)
وَ فِي بَابِ جَوَامِعَ الْمَسَاوِي أَنَّهُ قَالَ لِلصَّادِقِ ع أَ تَرَى هَذَا الْخَلْقَ كُلَّهُ مِنَ النَّاسِ
And in the chapter ‘Summary of the evil deeds’ –
‘It was said to Al-Sadiq-asws, ‘What is your-asws view of these creatures, are all of them from the people?’
قَالَ أَلْقِ مِنْهُمُ التَّارِكَ لِلسِّوَاكِ إِلَى أَنْ قَالَ وَ الْمُتَشَعِّثَ مِنْ غَيْرِ مُصِيبَةٍ.
He-asws said: ‘Throw out from them the neglecter of brushing the teeth’ – up to he-asws said: ‘And the one shaggy from without a calamity’’.[196]
5- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ زِيَادٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثَةُ أَشْيَاءَ لَا يُحَاسِبُ اللَّهُ عَلَيْهَا الْمُؤْمِنَ طَعَامٌ يَأْكُلُهُ وَ ثَوْبٌ يَلْبَسُهُ وَ زَوْجَةٌ صَالِحَةٌ تُعَاوِنُهُ وَ تُحْصِنُ فَرْجَهُ.
(The book) ‘Al Khisaal’ – from Ibn Al Waleed, from Sa’ad, from Ibn Yazeed, from Al-Hassan Bin Ali Bin Ziyad, from Al Halby who said,
‘Abu Abdullah-asws said: ‘Three things Allah-azwj will not Reckon the Momin upon these – food he eats, and clothes he wears, and righteous wife supporting him and fortifying his private part’’.[197]
6- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنْ سِجَادَةَ عَنْ دُرُسْتَ عَنْ أَبِي خَالِدٍ السِّجِسْتَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَمْسُ خِصَالٍ مَنْ فَقَدَ مِنْهُنَّ وَاحِدَةً لَمْ يَزَلْ نَاقِصَ الْعَيْشِ زَائِلَ الْعَقْلِ مَشْغُولَ الْقَلْبِ
(The book) ‘Al Khisaal’ – from his father, from Muhammad Al Attar, from Al Ashary, from Abu Abdullah al Razy, from Sajadah, from Dorost, from Abu Khalid Al Sijistany,
‘From Abu Abdullah-asws having said: ‘Five traits, one who misses one of these will not cease to be deficient of life, declining of the intellect, pre-occupied of the heart: –
فَأَوَّلُهَا صِحَّةُ الْبَدَنِ وَ الثَّانِيَةُ الْأَمْنُ وَ الثَّالِثَةُ السَّعَةُ فِي الرِّزْقِ وَ الرَّابِعَةُ الْأَنِيسُ الْمُوَافِقُ
The first of these is health of the body, and the second is the security, and the third is vastness in the sustenance, and the fourth is the compatible comforter’.
قُلْتُ وَ مَا الْأَنِيسُ الْمُوَافِقُ
I said, ‘And what is the compatible comforter?’
قَالَ الزَّوْجَةُ الصَّالِحَةُ وَ الْوَلَدُ الصَّالِحُ وَ الْخَلِيطُ الصَّالِحُ وَ الْخَامِسَةُ وَ هِيَ تَجْمَعُ هَذِهِ الْخِصَالَ الدَّعَةُ.
He-asws said: ‘The righteous wife, and the righteous child, and the righteous friend; and the fifth, and it is a summary of these traits, is the gentleness’’.[198]
7- ن، عيون أخبار الرضا عليه السلام عَنِ الْبَيْهَقِيِّ عَنِ الصَّوْلِيِّ عَنْ عَوْنِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبَّادٍ قَالَ: كَانَ جُلُوسُ الرِّضَا ع فِي الصَّيْفِ عَلَى حَصِيرٍ وَ فِي الشِّتَاءِ عَلَى مِسْحٍ وَ لُبْسُهُ الْغَلِيظَ مِنَ الثِّيَابِ حَتَّى إِذَا بَرَزَ لِلنَّاسِ تَزَيَّنَ لَهُمْ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – from Al Bayhaqi, from Al Soqly, from Aqn Bin Muhammad, from Abu Abbad who said,
‘The sitting of Al-Reza-asws during the summer was upon a straw mat, and in the winter upon a sack cloth, and his-asws clothing was the thick from the clothes until when he-asws came out to the people, he-asws adorned for them’’.[199]
8- ما، الأمالي للشيخ الطوسي عَنِ الْفَحَّامِ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ ع قَالَ قَالَ الصَّادِقُ ع إِنَّ اللَّهَ يُحِبُّ الْجَمَالَ وَ التَّجَمُّلَ وَ يَكْرَهُ الْبُؤْسَ وَ التَّبَاؤُسَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَنْعَمَ عَلَى عَبْدٍ نِعْمَةً أَحَبَّ أَنْ يَرَى عَلَيْهِ أَثَرَهَا
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Fahham, from Al Mansoury, from an uncle of his father,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws having said: ‘Al-Sadiq-asws said: ‘Allah-azwj Loves the beauty and the beautifying, and He-azwj Dislikes the ugliness and the uglifying appearances. When Allah-azwj Mighty and Majestic Bestows a bounty upon a servant, He-azwj Loves to see its impact upon him’.
قِيلَ وَ كَيْفَ ذَلِكَ
It was said, ‘And how is that so?’
قَالَ ع يُنَظِّفُ ثَوْبَهُ وَ يُطَيِّبُ رِيحَهُ وَ يُحْسِنُ دَارَهُ وَ يَكْنُسُ أَفْنِيَتَهُ حَتَّى إِنَّ السِّرَاجَ قَبْلَ مَغِيبِ الشَّمْسِ يَنْفِي الْفَقْرَ وَ يَزِيدُ فِي الرِّزْقِ.
He-asws said: ‘He should cleanse his clothes, and perfume with his aromas, and make his house look good, and sweep his courtyard to the extent that lighting the lamp before setting of the sun negates the poverty and increases in the sustenance’’.[200]
9- ما، الأمالي للشيخ الطوسي بِالْإِسْنَادِ إِلَى أَبِي قَتَادَةَ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ تَذَاكَرُوا عِنْدَهُ الْفُتُوَّةَ فَقَالَ وَ مَا الْفُتُوَّةُ لَعَلَّكُمْ تَظُنُّونَ أَنَّهَا بِالْفُسُوقِ وَ الْفُجُورِ كَلَّا إِنَّمَا الْفُتُوَّةُ طَعَامٌ مَوْضُوعٌ وَ نَائِلٌ مَبْذُولٌ وَ بِشْرٌ مَقْبُولٌ وَ عَفَافٌ مَعْرُوفٌ وَ أَذًى مَكْفُوفٌ وَ أَمَّا تِلْكَ فَشَطَارَةٌ [وَ] فِسْقٌ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – by the chain to Abu Qatada who said,
‘We were in the presence of Abu Abdullah-asws when the youthful chivalry was mentioned in his-asws presence. He-asws said: ‘And what is the youthful chivalry? Perhaps you are thinking that it is with the corruption and the immorality. Never! But rather, the youthful chivalry is a meal placed (for others), and effort exerted (for others), and a smile accepted, and chastity well-known, and harm restrained. As for that, it is cunningness and mischief’.
ثُمَّ قَالَ مَا الْمُرُوَّةُ
Then he-asws said: ‘What is the manly chivalry?’
فَقُلْنَا لَا نَعْلَمُ
We said, ‘We don’t know’.
فَقَالَ ع الْمُرُوَّةُ وَ اللَّهِ أَنْ يَضَعَ الرَّجُلُ خِوَانَهُ بِجَنْبِ فِنَاهُ فَإِنَّ الْمُرُوَّةَ مُرُوَّتَانِ مُرُوَّةٌ فِي السَّفَرِ وَ مُرُوَّةٌ فِي الْحَضَرِ
He-asws said: ‘By Allah-azwj! The manly chivalry is the man placing his meal in a side of his courtyard, for the manly chivalry are two types – a manly chivalry during the journey, and a manly chivalry during the staying (not travelling).
فَأَمَّا الَّتِي فِي الْحَضَرِ فَتِلَاوَةُ الْقُرْآنِ وَ لُزُومُ الْمَسَاجِدِ وَ الْمَشْيُ مَعَ الْإِخْوَانِ فِي الْحَوَائِجِ وَ النِّعْمَةُ تُرَى عَلَى الْخَادِمِ فَإِنَّهَا مِمَّا يَسُرُّ الصَّدِيقَ وَ يَكْبِتُ الْعَدُوَّ
As for which is during the staying (not travelling, it is recitation of the Quran, and adhering with the Masjids, and the walking with the brothers regarding the needs, and the favour you see (bestow) upon the servant, for it is from what cheers the friend and suppresses the enemy.
وَ أَمَّا الَّتِي فِي السَّفَرِ فَكَثْرَةُ الزَّادِ وَ طِيبُهُ وَ بَذْلُهُ لِمَنْ يَكُونُ مَعَكَ وَ كِتْمَانُكَ عَلَى الْقَوْمِ بَعْدَ مُفَارَقَتِكَ إِيَّاهُمْ
And as for which is during the journey, it is abundance of provision, and its goodness, and exerting effort for the one who happens to be with you, and you’re concealing upon the group after your separating from them.
وَ الَّذِي بَعَثَ مُحَمَّداً ص بِالْحَقِّ نَبِيّاً إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَرْزُقُ الْعَبْدَ عَلَى قَدْرِ الْمُرُوَّةِ وَ إِنَّ الْمَعُونَةَ عَلَى قَدْرِ الْمَئُونَةِ وَ إِنَّ الصَّبْرَ لَيَنْزِلُ عَلَى قَدْرِ شِدَّةِ الْبَلَاءِ عَلَى الْمُؤْمِنِ.
By the One-azwj Who Sent Muhammad-saww with the truth as a Prophet-saww! Allah-azwj Mighty and Majestic Graces the servant in accordance to the chivalry, and the Assistance in accordance to the provision, and the patience descends in accordance to the severity of the affliction upon the Momin’’.[201]
لي، الأمالي للصدوق عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَبِي قَتَادَةَ الْقُمِّيِّ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ أَبَانٍ الْأَحْمَرِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ النَّاسَ تَذَاكَرُوا عِنْدَهُ الْفُتُوَّةَ إِلَى آخِرِ مَا مَرَّ.
(The book) ‘Al Amaali’ of Al Sadouq – from Ibn Al Mutawakkil, from Al Sa’dabady, from Al Barqy, from his father, from Abu Qatadah Al Qummi, from Abdullah Bin Yahya, from Aban Al Ahmar,
‘From Abu Abdullah-asws, he (the narrator) said: ‘The people mentioned the youthful chivalry in his-asws presence’ – up to the end of what has passed’’.[202]
10- مع، معاني الأخبار لي، الأمالي للصدوق عَنِ الطَّالَقَانِيِّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنِ الْحَسَنِ بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بَكْرٍ عَنْ مُوسَى بْنِ جَعْفَرٍ ع عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ ع قَالَ: بَيْنَا أَمِيرُ الْمُؤْمِنِينَ ع ذَاتَ يَوْمٍ جَالِسٌ مَعَ أَصْحَابِهِ يُعَبِّئُهُمْ لِلْحَرْبِ إِذْ أَتَاهُ شَيْخٌ مِنَ الشَّامِ فَسَأَلَهُ عَنْ مَسَائِلَ
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq – from Al Talaqni, from Ahmad Al Hamdany, from Al-Hassan Bin Al Qasim, from Ali Bin Ibrahim Al Moalla, from Muhammad Bin Khalid, from Abdullah Bakr,
‘From Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws grandfather-asws, from Ali‑asws Bin Al-Husayn-asws, from his-asws father-asws having said: ‘One day while Amir Al-Momineen-asws was seated with his-asws companions mobilising them for the war, when an old man came from Syria. He asked him-asws about issues.
ثُمَّ قَالَ ع لَهُ يَا شَيْخُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً ضَيَّقَ الدُّنْيَا عَلَيْهِمْ نَظَراً لَهُمْ فَزَهَّدَهُمْ فِيهَا وَ فِي حُطَامِهَا فَرَغِبُوا فِي دَارِ السَّلَامِ الَّذِي دَعَاهُمْ إِلَيْهِ
Then he-asws said to him: ‘O sheykh! Allah-azwj Mighty and Majestic Created creatures, He-azwj, the world was constricted upon them. He-azwj Considered for them, so He-azwj Made them ascetic in it and regarding its debris, so they became desirous regarding the house of safety (Hereafter) which He-azwj had Called them to.
وَ صَبَرُوا عَلَى ضِيقِ الْمَعِيشَةِ وَ صَبَرُوا عَلَى الْمَكْرُوهِ وَ اشْتَاقُوا إِلَى مَا عِنْدَ اللَّهِ مِنَ الْكَرَامَةِ وَ بَذَلُوا أَنْفُسَهُمْ ابْتِغَاءَ رِضْوَانِ اللَّهِ وَ كَانَتْ خَاتِمَةُ أَعْمَالِهِمُ الشَّهَادَةَ فَلَقُوا اللَّهَ وَ هُوَ عَنْهُمْ رَاضٍ
And they were patient upon constriction of the livelihood, and they were patient upon its abhorrence’s, and they yearned to what honours there were in the Presence of Allah-azwj, and the exerted themselves seeking Satisfaction of Allah-azwj, and the end of their work was the martyrdom, so they met Allah-azwj and He-azwj was Satisfied with them.
وَ عَلِمُوا أَنَّ الْمَوْتَ سَبِيلُ مَنْ مَضَى وَ مَنْ بَقِيَ وَ تَزَوَّدُوا لِآخِرَتِهِمْ غَيْرَ الذَّهَبِ وَ الْفِضَّةِ وَ لَبِسُوا الْخَشِنَ وَ صَبَرُوا عَلَى الْقُوتِ وَ قَدَّمُوا الْفَضْلَ وَ أَحَبُّوا فِي اللَّهِ وَ أَبْغَضُوا فِي اللَّهِ عَزَّ وَ جَلَّ أُولَئِكَ الْمَصَابِيحُ وَ أَهْلُ النَّعِيمِ فِي الْآخِرَةِ وَ السَّلَامُ.
And they knew that the death is a way of the ones past and the ones remaining, and they provided for their Hereafter other than the gold and the silver, and they wore the coarse, and they were patient upon the daily subsistence, and they sent forwards the surplus, and they loved for the Sake of Allah-azwj and hated for the Sake of Allah-azwj Mighty and Majestic. They are the lamps and the people of bounties in the Hereafter! And the greetings’’.[203]
11- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي نَجْرَانَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ رَقَعَ جَيْبَهُ وَ خَصَفَ نَعْلَهُ وَ حَمَلَ سِلْعَتَهُ فَقَدْ أَمِنَ مِنَ الْكِبْرِ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Najran, raising it to,
‘One who stitches his pocket, and repairs his slippers, and carries his own baggage, he is safe from the arrogance’’.[204]
12- غط، الغيبة للشيخ الطوسي عَنِ الْفَزَارِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَنْصَارِيِّ قَالَ: وَجَّهَ قَوْمٌ مِنَ الْمُفَوِّضَةِ كَامِلَ بْنَ إِبْرَاهِيمَ الْمَدَنِيَّ إِلَى أَبِي مُحَمَّدٍ ع قَالَ كَامِلٌ فَقُلْتُ فِي نَفْسِي أَسْأَلُهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَ مَعْرِفَتِي وَ قَالَ بِمَقَالَتِي
(The book) ‘Al Ghayba’ of the sheykh Al Tusi – from Al Fazary, from Myhammad Bin Ja’far Bin Abdullah, from Muhammad Bin Ahmad Al Ansary who said,
‘Kamil Bin Ibrahim Al-Madani headed a group of believers in delegation, to Abu Muhammad‑asws. Kamil said, ‘I said within myself, I shall ask him, can no one enter the Paradise except the one who recognises my recognition and says with my word?’
قَالَ فَلَمَّا دَخَلْتُ عَلَى سَيِّدِي أَبِي مُحَمَّدٍ ع نَظَرْتُ إِلَى ثِيَابٍ بَيَاضٍ نَاعِمَةٍ عَلَيْهِ فَقُلْتُ فِي نَفْسِي وَلِيُّ اللَّهِ وَ حُجَّتُهُ يَلْبَسُ النَّاعِمَ مِنَ الثِّيَابِ وَ يَأْمُرُنَا نَحْنُ بِمُوَاسَاةِ الْإِخْوَانِ وَ يَنْهَانَا عَنْ لُبْسِ مِثْلِهِ
He said, ‘When I entered to see my Master-asws Abu Muhammad-asws, I looked at the soft while clothes being upon him. So, I said within myself, a guardian of Allah-azwj and His-azwj Divine Authority wearing the soft from the clothes, and he-asws is instructing us with consoling the brothers and forbids us from wearing similar to it?
فَقَالَ مُتَبَسِّماً يَا كَامِلُ وَ حَسَرَ عَنْ ذِرَاعَيْهِ فَإِذَا مِسْحٌ أَسْوَدُ خَشِنٌ عَلَى جِلْدِهِ فَقَالَ هَذَا لِلَّهِ وَ هَذَا لَكُمْ الْخَبَرَ.
He-asws said smiling: ‘O Kamil!’ – and he-asws rolled up from his-asws arm, and behold, there was rough coarse sack cloth upon his-asws skin. He-asws said: ‘This (inner) is for Allah-azwj, and this (outer) is for you all’ – the Hadeeth’’.[205]
13- سن، المحاسن عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ مُغِيرَةَ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع أَنَّ عَلِيّاً ع كَانَ لَا يُنْخَلُ لَهُ الدَّقِيقُ وَ كَانَ عَلِيٌّ يَقُولُ لَا تَزَالُ هَذِهِ الْأُمَّةُ بِخَيْرٍ مَا لَمْ يَلْبَسُوا لِبَاسَ الْعَجَمِ وَ يَطْعَمُوا أَطْعِمَةَ الْعَجَمِ فَإِذَا فَعَلُوا ذَلِكَ ضَرَبَهُمُ اللَّهُ بِالذُّلِ.
(The book) ‘Al Mahasin’ – from his father, from Abdullah Bin Mugheira, and Muhammad Bin Sinan, from Talha Bin Zayd,
‘From Abu Abdullah-asws, from his-asws forefathers-asws: ‘Ali-asws, the flour was not sieved for him‑asws, and Ali-asws had said: ‘This community will not ceased to be with goodness for as long as they wear the Persian clothing and eat the Persian food. When they do that, Allah-azwj will Strike them with the disgrace’’.[206]
14- سن، المحاسن عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ أَبِيهِ عَنْ بَشِيرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ الْعَيْشُ فِي السَّعَةِ فِي الْمَنْزِلِ وَ الْفَضْلُ فِي الْخَادِمِ.
(The book) ‘Al Mahasin’ – from Nuh Bin Shueyb, from Suleyman Bin Rusheyd, from his father, from Bashir who said,
‘I heard Abu Al-Hassan-asws saying: ‘Live in the capaciousness in the house and the surplus regarding the servants’’.[207]
15- يج، الخرائج و الجرائح رُوِيَ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ الْكِرْمَانِيِّ قَالَ: أَتَيْتُ أَبَا جَعْفَرٍ ابْنَ الرِّضَا ع فَقُلْتُ جَعَلَنِيَ اللَّهُ فِدَاكَ مَا تَقُولُ فِي الْمِسْكِ
(The book) ‘Al Kharaij Wa Al Jaraih’ – it is reported from Muhammad Bin Al Waleed Al Kirmany who said,
‘I came to Abu Ja’far-asws son-asws of Al-Reza-asws. I said, ‘May Allah-azwj Make me to be sacrificed for you-asws! What are you-asws saying regarding the musk?’
فَقَالَ إِنَّ أَبِي أَمَرَ أَنْ يُعْمَلَ لَهُ مِسْكٌ فِي بَانٍ فَكَتَبَ إِلَيْهِ الْفَضْلُ يُخْبِرُهُ أَنَّ النَّاسَ يَعِيبُونَ ذَلِكَ عَلَيْهِ فَكَتَبَ يَا فَضْلُ أَ مَا عَلِمْتَ أَنَّ يُوسُفَ كَانَ يَلْبَسُ دِيبَاجاً مَزْرُوراً بِالذَّهَبِ وَ يَجْلِسُ عَلَى كَرَاسِيِّ الذَّهَبِ فَلَمْ يَنْقُصْ مِنْ حِكْمَتِهِ شَيْئاً وَ كَذَلِكَ سُلَيْمَانُ
He-asws said: ‘My-asws father-asws instructed that Musk be made for him-asws in a jar. Al-Fazl wrote to him-asws informing him-asws that the people are faulting that upon him. So, he-asws wrote: ‘O Fazl! Don’t you know that Yusuf-saww had worn brocade woven with the gold, and he-as sat upon chairs of gold. It did not reduce anything from his-as wisdom! And like that was Suleyman‑as’.
ثُمَّ أَمَرَ أَنْ يُعْمَلَ لَهُ غَالِيَةٌ بِأَرْبَعَةِ آلَافِ دِرْهَمٍ.
Then he-as instructed to expensive perfume be made for him for four thousand Dirhams’’.[208]
16- ضا، فقه الرضا عليه السلام نَرْوِي أَنَّ كِبَرَ الدَّارِ مِنَ السَّعَادَةِ وَ كَثْرَةَ الْمُحِبِّينَ مِنَ السَّعَادَةِ وَ مُوَافَقَةَ الزَّوْجَةِ كَمَالُ السُّرُورِ.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘We are reporting: ‘A large house is from the happiness, and having many loved ones is from the happiness, and the compatible wife is perfection of cheerfulness’’.[209]
وَ نَرْوِي تَعَاهُدُ الرَّجُلِ ضَيْعَتَهُ مِنَ الْمُرُوَّةِ وَ سِمَنُ الدَّابَّةِ مِنَ الْمُرُوَّةِ وَ الْإِحْسَانُ إِلَى الْخَادِمِ مِنَ الْمُرُوَّةِ يَكْبِتُ الْعَدُوَّ.
And we are reporting: ‘The man taking care of his estate is from the chivalry, and naming the riding animal is from the chivalry, and the favour to the servant is from the chivalry suppressing the enemy’’.[210]
وَ أَرْوِي أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُحِبُّ الْجَمَالَ وَ التَّجَمُّلَ وَ يُبْغِضُ الْبُؤْسَ وَ التَّبَاؤُسَ وَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ مِنَ الرِّجَالِ الْقَاذُورَةَ وَ أَنَّهُ إِذَا أَنْعَمَ عَلَى عَبْدِهِ نِعْمَةً أَحَبَّ أَنْ يَرَى أَثَرَ ذَلِكَ النِّعْمَةِ.
And it is reported that Allah-azwj Blessed and Exalted Loves the beautify and the beautifying, and Hates the ugliness and the uglifying appearances, and Allah-azwj Mighty and Majestic Hates the filthiness from the men, and when Allah-azwj Mighty and Majestic Bestows a bounty upon a servant, He-azwj Loves to see the impact of that bounty (upon him)’’.[211]
وَ رُوِيَ جَصِّصِ الدَّارَ وَ اكْسَحِ الْأَفْنِيَةَ وَ نَظِّفْهَا وَ أَسْرِجِ السِّرَاجَ قَبْلَ مَغِيبِ الشَّمْسِ كُلُّ ذَلِكَ يَنْفِي الْفَقْرَ وَ يَزِيدُ فِي الرِّزْقِ.
And it is reported: ‘Plastering the house, and sweeping the courtyard and cleaning it, and lighting the lamp before setting of the sun, all of that negates the poverty and increases in the sustenance’’.[212]
17- شي، تفسير العياشي عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَ تَرَى اللَّهَ أَعْطَى مَنْ أَعْطَى مِنْ كَرَامَتِهِ عَلَيْهِ وَ مَنَعَ مَنْ مَنَعَ مِنْ هَوَانٍ بِهِ عَلَيْهِ لَا
Tafseer Al Ayyashi – from Aban Bin Taghlib who said,
‘Abu Abdullah-asws said: ‘Do you view that Allah-azwj Gives the one He-azwj Gives to as being out His-azwj Benevolence upon him, and Prevents the one He-azwj Prevents from his insignificance to Him-azwj? No!
وَ لَكِنَّ الْمَالَ مَالُ اللَّهِ يَضَعُهُ عِنْدَ الرَّجُلِ وَدَائِعَ وَ جَوَّزَ لَهُمْ أَنْ يَأْكُلُوا قَصْداً وَ يَلْبَسُوا قَصْداً وَ يَنْكِحُوا قَصْداً وَ يَرْكَبُوا قَصْداً وَ يَعُودُوا بِمَا سِوَى ذَلِكَ عَلَى فُقَرَاءِ الْمُؤْمِنِينَ وَ يَلُمُّوا بِهِ شَعَثَهُمْ
But the wealth is wealth of Allah-azwj. He-azwj Places it in the possession of the men as deposits and has Allowed for them to be consuming in moderation, and wearing in moderation, and marrying in moderation, and riding in moderation, and they should be assisting with whatever is apart from that, upon the poor Momineen and better their unkemptness with it.
فَمَنْ فَعَلَ ذَلِكَ كَانَ مَا يَأْكُلُ حَلَالًا وَ يَشْرَبُ حَلَالًا وَ يَرْكَبُ وَ يَنْكِحُ حَلَالًا وَ مَنْ عَدَا ذَلِكَ كَانَ عَلَيْهِ حَرَاماً ثُمَّ قَالَ لا تُسْرِفُوا إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ
The one who does that, whatever he eats would be Permissible, and drinks would be Permissible, and rides and marries would be Permissible, while the one who exceeds that, it would be Prohibited to him’. Then he-asws said: ‘and eat and drink and do not be extravagant; surely He does not Love the extravagant ones [7:31]’.
أَ تَرَى اللَّهَ ائْتَمَنَ رَجُلًا عَلَى مَالٍ لَهُ أَنْ يَشْتَرِيَ فَرَساً بِعَشَرَةِ آلَافِ دِرْهَمٍ وَ يُجْزِيهِ فَرَسٌ بِعِشْرِينَ دِرْهَماً وَ يَشْتَرِيَ جَارِيَةً بِأَلْفِ دِينَارٍ وَ يُجْزِيهِ بِعِشْرِينَ دِينَاراً وَ قَالَ لا تُسْرِفُوا إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ.
Don’t you see? Allah-azwj Entrusts a man upon wealth of His-azwj to buy a horse for ten thousand Dirhams and Allows him a horse to twenty thousand Dirhams, and buy a slave girl for a thousand Dirhams and Allows him for twenty Dinars, and Says: surely, He does not Love the extravagant ones [7:31]’’.[213]
18- شي، تفسير العياشي عَنْ يُوسُفَ بْنِ إِبْرَاهِيمَ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ عَلَيَّ جُبَّةُ خَزٍّ وَ طَيْلَسَانُ خَزٍّ فَنَظَرَ إِلَيَّ فَقُلْتُ جُعِلْتُ فِدَاكَ عَلَيَّ جُبَّةُ خَزٍّ وَ طَيْلَسَانُ خَزٍّ مَا تَقُولُ فِيهِ
Tafseer Al Ayyashi – from Yusuf Bin Ibrahim who said,
‘I entered to see Abu Abdullah-asws and upon me was a woollen coat and a woollen pallium. He-asws looked at me. I said, ‘May I be sacrificed for you-asws! Upon me is a woollen coat and a woollen pallium. What are you-asws saying regarding it?’
فَقَالَ وَ مَا بَأْسٌ بِالْخَزِّ
He-asws said: ‘And what is the problem with the wool?’
قُلْتُ وَ سَدَاهُ إِبْرِيسَمٌ
I said, ‘It’s wrapping is embroidered’.
قَالَ لَا بَأْسَ بِهِ وَ قَدْ أُصِيبَ الْحُسَيْنُ بْنُ عَلِيٍّ ع وَ عَلَيْهِ جُبَّةُ خَزٍّ
He-asws said: ‘There is no problem with it, and Al-Husayn-asws Bin Ali-asws was struck and upon him-asws was a woollen coat’.
ثُمَّ قَالَ إِنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ لَمَّا بَعَثَهُ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى الْخَوَارِجِ لَبِسَ أَفْضَلَ ثِيَابِهِ وَ تَطَيَّبَ بِأَطْيَبِ طِيبِهِ وَ رَكِبَ أَفْضَلَ مَرَاكِبِهِ فَخَرَجَ إِلَيْهِ فَوَاقَفَهُمْ فَقَالُوا يَا ابْنَ عَبَّاسٍ بَيْنَا أَنْتَ خَيْرُ النَّاسِ إِذْ أَتَيْتَنَا فِي لِبَاسٍ مِنْ لِبَاسِ الْجَبَابِرَةِ وَ مَرَاكِبِهِمْ
Then he-asws said: ‘Abdullah Bin Abbas, when Amir Al-Momineen-asws had sent him to the Kharijites, was wearing best of his clothes, and had perfumed with best of his perfumes, and he rode best of his riding animals. They came out and met him. They said, ‘O Ibn Abbas! While you are best of the people, then you are coming to us in a clothing from the clothing of the tyrants and their riding animals?’
فَتَلَا عَلَيْهِمْ هَذِهِ الْآيَةَ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ الْبَسْ وَ تَجَمَّلْ فَإِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ وَ لْيَكُنْ مِنْ حَلَالٍ.
He recited to them: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]. Wear and beautify, for Allah-azwj is Beautiful, He-azwj loves the beauty, and let it be from Permissible(s)’’.[214]
19- شي، تفسير العياشي عَنِ الْعَبَّاسِ بْنِ هِلَالٍ الشَّامِيِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: قُلْتُ جُعِلْتُ فِدَاكَ مَا أَعْجَبَ إِلَى النَّاسِ مَنْ يَأْكُلُ الْجَشِبَ وَ يَلْبَسُ الْخَشِنَ وَ يَتَخَشَّعُ
Tafseer Al Ayyashi – from Al Abbas Bin Hilal Al Shamy,
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘I said, ‘May I be sacrificed for you‑asws! How fascinating to the people is the one who eats tasteless food and wears rough clothes and is humble’.
قَالَ أَ مَا عَلِمْتَ أَنَّ يُوسُفَ بْنَ يَعْقُوبَ نَبِيٌّ ابْنُ نَبِيٍّ كَانَ يَلْبَسُ أَقْبِيَةَ الدِّيبَاجِ مَزْرُورَةً بِالذَّهَبِ وَ يَجْلِسُ فِي مَجَالِسِ آلِ فِرْعَوْنَ يَحْكُمُ فَلَمْ يَحْتَجِ النَّاسُ إِلَى لِبَاسِهِ وَ إِنَّمَا احْتَاجُوا إِلَى قِسْطِهِ
He-asws said: ‘Don’t you know that Yusuf Bin Yaqoub-as, a Prophet-as son-as of a Prophet-as used to wear gowns of gold brocade and buttons of gold, and he-as would sit in the gathering of the progeny of Pharaoh-la, giving judgements. So, the people were not needy to his-as clothes, but rather they were needy to his-as equitable decisions.
وَ إِنَّمَا يُحْتَاجُ مِنَ الْإِمَامِ إِلَى أَنْ إِذَا قَالَ صَدَقَ وَ إِذَا وَعَدَ أَنْجَزَ وَ إِذَا حَكَمَ عَدَلَ إِنَّ اللَّهَ لَمْ يُحَرِّمْ طَعَاماً وَ لَا شَرَاباً مِنْ حَلَالٍ وَ إِنَّمَا حَرَّمَ الْحَرَامَ قَلَّ أَوْ كَثُرَ وَ قَدْ قَالَ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ.
And rather what is needed from the Imam (leader) is that he should speak the truth, and when he makes a promise, fulfils it, and when he gives a judgement, does justice. Allah-azwj did not Prohibit food nor drinks from the Permissible, but rather He-azwj Prohibited from the Prohibitions, be it little or a lot, and Allah-azwj Mighty and Majestic has Said: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]?’’[215]
20- شي، تفسير العياشي عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَلْبَسُ الثَّوْبَ بِخَمْسِمِائَةِ دِينَارٍ وَ الْمِطْرَفَ بِخَمْسِينَ دِينَاراً يَشْتُو فِيهِ فَإِذَا ذَهَبَ الشِّتَاءُ بَاعَهُ وَ تَصَدَّقَ بِثَمَنِهِ.
Tafseer Al Ayyashi – from Ahmad Bin Muhammad,
‘From Abu Al-Hassan-asws having said: ‘Ali-asws Bin Al-Husayn-asws used to wear the cloth (worth) five hundred Dinar, and the shawl for five hundred Dinars spending the winter in it. When the winter had gone, he-asws would sell it and donate its price’’.[216]
وَ فِي خَبَرِ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّهُ كَانَ يَشْتَرِي الْكِسَاءَ الْخَزَّ بِخَمْسِينَ دِينَاراً فَإِذَا صَارَ الصَّيْفُ تَصَدَّقَ بِهِ لَا يَرَى بِذَلِكَ بَأْساً وَ يَقُولُ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ.
And in a Hadeeth of Umar Bin Ali,
‘From his father Ali-asws Bin Al-Husayn-asws, he-asws had bought the woollen cloak for five hundred Dinars. When the summer came, he-asws would donate it. He-asws did not see any problem with that, and he-asws said: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]?’’[217]
21- شي، تفسير العياشي عَنِ الْحَكَمِ بْنِ عُيَيْنَةَ قَالَ: رَأَيْتُ أَبَا جَعْفَرٍ ع وَ عَلَيْهِ إِزَارٌ أَحْمَرُ فَأَحْدَدْتُ النَّظَرَ إِلَيْهِ فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّ هَذَا لَيْسَ بِهِ بَأْسٌ ثُمَّ تَلَا قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ.
Tafseer Al Ayyashi – from Al Hakam Bin Uyayna who said,
‘I saw Abu Ja’far-asws and upon him-asws was a red trouser. I stared at him-asws. He-asws said: ‘O Abu Muhammad! This, there isn’t any problem with it’. Then he-asws recited: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]?’’[218]
22- شي، تفسير العياشي عَنِ الْوَشَّاءِ عَنِ الرِّضَا ع قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَلْبَسُ الْجُبَّةَ وَ الْمِطْرَفَ مِنَ الْخَزِّ وَ الْقَلَنْسُوَةَ وَ يَبِيعُ الْمِطْرَفَ وَ يَتَصَدَّقُ بِثَمَنِهِ وَ يَقُولُ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الْآيَةَ.
Tafseer Al Ayyasi – from Al Washa,
‘From Al-Reza-asws having said: ‘Ali-asws Bin Al-Husayn-asws used to wear the coat and the shawl of wool, and the hood, and he-asws sold the shawl and donated its price, and he-asws said: Say: ‘Who prohibited adornments of Allah [7:32]? – the Verse’’.[219]
23- مكا، مكارم الأخلاق مُخْتَارَةً مِنْ كِتَابِ اللِّبَاسِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ ابْنَ عَبَّاسٍ لَمَّا بَعَثَهُ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى الْخَوَارِجِ لَبِسَ أَفْضَلَ ثِيَابِهِ وَ تَطَيَّبَ بِأَطْيَبِ طِيبِهِ وَ رَكِبَ أَفْضَلَ مَرَاكِبِهِ وَ خَرَجَ إِلَيْهِمْ فَوَاقَفَهُمْ فَقَالُوا يَا ابْنَ عَبَّاسٍ بَيْنَا أَنْتَ خَيْرُ النَّاسِ إِذْ أَتَيْتَنَا فِي لِبَاسِ الْجَبَابِرَةِ وَ مَرَاكِبِهِمْ
(The book) ‘Makarim Al Akhlaq’ – chosen from ‘Kitab Al Libaas’,
‘From Abu Abdullah-asws said: ‘Ibn Abbas, when Amir Al-Momineen-asws sent him to the Kharijites, wore best of his clothes, and perfumed best of his perfumes, and rode best of his animals, and he went out to them. He met them. They said, ‘O Ibn Abbas! While you are best of the people, then you are coming to us in a clothing from the clothing of the tyrants and their riding animals?’
فَتَلَا عَلَيْهِمْ هَذِهِ الْآيَةَ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ الْبَسْ وَ تَجَمَّلْ فَإِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ وَ لْيَكُنْ مِنْ حَلَالٍ.
He recited to them: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]. Wear and beautify, for Allah-azwj is Beautiful, He-azwj loves the beauty, and let it be from Permissible(s)’’.[220]
عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُهُ ع عَنِ الرَّجُلِ الْمُوسِرِ الْمُتَجَمِّلِ يَتَّخِذُ الثِّيَابَ الْكَثِيرَةَ الْجِبَابَ وَ الطَّيَالِسَةَ وَ الْقُمُصَ وَ لَهَا عُدَّةٌ يَصُونَ بَعْضَهَا بِبَعْضٍ وَ يَتَجَمَّلُ بِهَا أَ يَكُونُ مُسْرِفاً فَقَالَ ع إِنَّ اللَّهَ يَقُولُ لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ.
‘I asked him-asws about the man affluent man taking many clothes, new ones, and the pallium, and an abundance of shirts making each other last longer, beautifying by these, would he happen to be extravagant?’
فَقَالَ ع إِنَّ اللَّهَ يَقُولُ لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ.
He-asws said: ‘Allah-azwj Mighty and Majestic Says: Let the one with abundance spend from his abundance [65:7]’’.[221]
عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: الدُّهْنُ يُظْهِرُ الْغِنَى وَ الثِّيَابُ تُظْهِرُ الْجَمَالَ وَ حُسْنُ الْمَلَكَةِ يَكْبِتُ الْأَعْدَاءَ.
From Abu Abdullah-asws, from his-asws father-asws, from Ali-asws having said: ‘The oiling manifests the riches, and the clothes manifest the beauty, and good talk suppresses the enemies’’.[222]
عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: وَقَفَ رَجُلٌ عَلَى بَابِ النَّبِيِّ ص يَسْتَأْذِنُ عَلَيْهِ
From Ja’far-asws, from his-asws father-asws: ‘A man paused at the door of the Prophet-saww seeking permission to see him-saww’.
قَالَ فَخَرَجَ النَّبِيُّ ص فَوَجَدَ فِي حُجْرَتِهِ رَكْوَةً فِيهَا مَاءٌ فَوَقَفَ يُسَوِّيَ لِحْيَتَهُ وَ يَنْظُرُ إِلَيْهَا فَلَمَّا رَجَعَ دَاخِلًا قَالَتْ لَهُ عَائِشَةُ يَا رَسُولَ اللَّهِ أَنْتَ سَيِّدُ وُلْدِ آدَمَ وَ رَسُولُ رَبِّ الْعَالَمِينَ وَقَفْتَ عَلَى الرَّكْوَةِ تُسَوِّي لِحْيَتَكَ وَ رَأْسَكَ
He-asws said: ‘The Prophet-saww came out. He-saww found a container wherein was water. He‑saww paused, evened his-saww, and looked at it. When he-saww returned inside, Ayesha said to him‑saww, ‘O Rasool-Allah-saww! You-saww are chief of children of Adam-as, and Rasool-saww of Lord-azwj of the worlds. You-saww paused at the container to even your-saww beard and your-saww head?’
قَالَ يَا عَائِشَةُ إِنَّ اللَّهَ يُحِبُّ إِذَا خَرَجَ عَبْدُهُ الْمُؤْمِنُ إِلَى أَخِيهِ أَنْ يَتَهَيَّأَ لَهُ وَ أَنْ يَتَجَمَّلَ.
He-saww said: ‘O Ayesha! Allah-azwj Loves it when His-azwj Momin servant goes out to his brother that he should prepare for him and he should beautify!’’[223]
عَنْ أَبِي الْحَسَنِ ع قَالَ: تَهْيِئَةُ الرَّجُلِ لِلْمَرْأَةِ مِمَّا يَزِيدُ فِي عِفَّتِهَا.
From Abu Al-Hassan-asws having said: ‘Preparation by the man for the wife is from what increases in her chastity’’.[224]
عَنْ سُفْيَانَ الثَّوْرِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَنْتَ تَرْوِي أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ كَانَ يَلْبَسُ الْخَشِنَ وَ أَنْتَ تَلْبَسُ الْقُوهِيَّ وَ الْمَرْوِيَّ
From Sufyan Al Sowry who said,
‘I said to Abu Abdullah-asws, ‘You-asws reported that Ali-asws Bin Abu Talib-asws used to wear the coarse, while you-asws are wearing the new clothes from Merv!’
قَالَ وَيْحَكَ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع كَانَ فِي زَمَانٍ ضَيِّقٍ فَإِذَا اتَّسَعَ الزَّمَانُ فَأَبْرَارُ الزَّمَانِ أَوْلَى بِهِ.
He-asws said: ‘Woe be to you! Ali-asws Bin Abu Talib-asws was in an era of (financial) constriction. When the times have become capacious, then the righteous people of the time are foremost with it’’.[225]
عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْهُ يَعْنِي الرِّضَا ع قَالَ: كَانَ يُوسُفُ ع يَلْبَسُ الدِّيبَاجَ وَ يَتَزَرَّرُ بِالذَّهَبِ وَ يَجْلِسُ عَلَى السَّرِيرِ وَ إِنَّمَا يُذَمُّ إِنْ كَانَ يُحْتَاجُ إِلَى قِسْطِهِ
From Al-Hassan Bin Ali,
‘From him-asws, meaning Al-Reza-asws having said: ‘Yusuf-as wore the brocade, and trousered with the gold, and sat upon the throne, and rather it would be condemned if he-as was needy to his-as justice.
وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَلْبَسُ ثَوْبَيْنِ فِي الصَّيْفِ يُشْتَرَيَانِ لَهُ بِخَمْسِمِائَةٍ وَ يَلْبَسُ فِي الشِّتَاءِ الْمِطْرَفَ الْخَزَّ وَ يُبَاعُ فِي الصَّيْفِ بِخَمْسِينَ دِينَاراً وَ يَتَصَدَّقُ بِثَمَنِهِ.
And Ali-asws Bin Al-Husayn-asws wore two clothes in the summer having been bought for him‑asws for five hundred, and in the winter he-asws wore the woollen shawls, and he-asws sold it in the summer for five hundred Dinars, and he-asws donated its price’’.[226]
عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ بَيْنَا أَنَا فِي الطَّوَافِ إِذَا رَجُلٌ يَجْذِبُ ثَوْبِي فَالْتَفَتُّ فَإِذَا عَبَّادٌ الْبَصْرِيُّ فَقَالَ يَا جَعْفَرَ بْنَ مُحَمَّدٍ تَلْبَسُ مِثْلَ هَذَا الثَّوْبِ وَ أَنْتَ فِي الْمَوْضِعِ الَّذِي أَنْتَ فِيهِ مِنْ عَلِيٍّ
From Abdullah Bin Sinan who said,
I heard Abu Abdullah-asws saying: ‘While I-asws was in (performance of) the Tawaaf when a man pulled my-asws clothes. It was Abbad Al-Basri. He said, ‘O Ja’far-asws Bin Muhammad-asws! You‑asws are wearing the like of these clothes while you-asws in the position which you-asws are in from Ali-asws!’
قَالَ فَقُلْتُ لَهُ وَيْلَكَ هَذَا الثَّوْبُ قُوهِيٌ اشْتَرَيْتُهُ بِدِينَارٍ وَ كَسْرٍ وَ كَانَ عَلِيٌّ ع فِي زَمَانٍ يَسْتَقِيمُ لَهُ مَا لَبِسَ فِيهِ وَ لَوْ لَبِسْتُ مِثْلَ ذَلِكَ اللِّبَاسِ فِي زَمَانِنَا هَذَا لَقَالَ النَّاسُ هَذَا مُرَاءٍ مِثْلُ عَبَّادٍ.
He-asws said: ‘I-asws said: ‘Woe be to you! This cloth is from Qowhistan. I-asws bought it for a Dinar and a bit, and Ali-asws was in an era, it is straight for him-asws what he-asws wore during it, and had he-asws word similar to that clothing in this era of ours, the people would say, ‘This one’s a show-off like Abbad’’.[227]
عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: لِيَتَزَيَّنْ أَحَدُكُمْ لِأَخِيهِ إِذَا أَتَاهُ كَمَا يَتَزَيَّنُ لِلْغَرِيبِ الَّذِي يُحِبُّ أَنْ يَرَاهُ فِي أَحْسَنِ الْهَيْئَةِ.
From Amir Al-Momineen-asws having said: ‘Let every one of you adorn for his brother when he goes to him, just as the stranger who loves to be seen in goodly appearance’’.[228]
عَنْ أَبِي خِدَاشٍ الْمُهْرِيِ قَالَ: مَرَّ بِنَا بِالْبَصْرَةِ مَوْلًى لِلرِّضَا ع يُقَالُ لَهُ عُبَيْدٌ فَقَالَ دَخَلَ قَوْمٌ مِنْ أَهْلِ خُرَاسَانَ عَلَى أَبِي الْحَسَنِ ع فَقَالَ لَهُ إِنَّ النَّاسَ قَدْ أَنْكَرُوا عَلَيْكَ هَذَا اللِّبَاسَ الَّذِي تَلْبَسُهُ
From Abu Khidash Al Muhry who said,
‘There passed by us at Al-Basra, a slave of Al-Reza-asws called Ubeyd. He said, ‘A group from people of Khurasan entered to see Abu Al-Hassan-asws. He (they) said to him-asws, ‘The people are disliking this clothing being upon you, which you-asws are wearing’.
قَالَ فَقَالَ لَهُمْ إِنَّ يُوسُفَ بْنَ يَعْقُوبَ كَانَ نَبِيّاً ابْنَ نَبِيٍّ ابْنِ نَبِيٍّ وَ كَانَ يَلْبَسُ الدِّيبَاجَ وَ يَتَزَرَّرُ بِالذَّهَبِ وَ يَجْلِسُ مَجَالِسَ آلِ فِرْعَوْنَ فَلَمْ يَضَعْهُ ذَلِكَ وَ إِنَّمَا يُذَمُّ لَوِ احْتِيجَ مِنْهُ إِلَى قِسْطِهِ
He (Ubeyd) said, ‘He-asws said to them: ‘Yusuf-as Bin Yaqoub-as was a Prophet-saww, son-as of a Prophet-as, and he-as was wearing the brocade and trousering with the gold, and sitting in seats of people of Pharaoh-la. That did not drop him-as, and rather he-as would have been condemned if there was need from him to his-as justice.
وَ إِنَّمَا عَلَى الْإِمَامِ أَنَّهُ إِذَا حَكَمَ عَدَلَ وَ إِذَا وَعَدَ وَفَى وَ إِذَا حَدَّثَ صَدَقَ وَ إِنَّمَا حَرَّمَ اللَّهُ الْحَرَامَ بِعَيْنِهِ مَا قَلَّ مِنْهُ وَ مَا كَثُرَ وَ أَحَلَّ اللَّهُ الْحَلَالَ بِعَيْنِهِ مَا قَلَّ مِنْهُ وَ مَا كَثُرَ.
And rather, it is upon the Imam-asws, when he-as decide he-as should be just, and when he-asws promises he-asws should be truthful; and rather Allah-azwj had Prohibited the Prohibition in particular, whatever was little from it and whatever was more, and Permitted the Permissible in particular, whatever was little from it and whatever was more’’.[229]
عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ أَخْبَرَنِي مَنْ أَخْبَرَ عَنْهُ ع أَنَّهُ قَالَ: إِنَّ أَهْلَ الضَّعْفِ مِنْ مَوَالِيَّ يُحِبُّونَ أَنْ أَجْلِسَ عَلَى اللُّبُودِ وَ أَلْبَسَ الْخَشِنَ وَ لَيْسَ يَحْتَمِلُ الزَّمَانُ ذَلِكَ.
From Muhammad Bin Isa who said,
‘He informed me, the one who informed from him-asws that he-asws said: ‘The weak people from my-asws loyalist love to sit upon the matting, and wear the coarse, and the era doesn’t tolerate that’’.[230]
24- مكا، مكارم الأخلاق عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ خَرَجَ فِي ثِيَابٍ حِسَانٍ فَرَجَعَ مُسْرِعاً يَقُولُ يَا جَارِيَةُ رُدِّي عَلَيَّ ثِيَابِي فَقَدْ مَشَيْتُ فِي ثِيَابِي هَذِهِ فَكَأَنِّي لَسْتُ عَلِيَّ بْنَ الْحُسَيْنِ وَ كَانَ إِذَا مَشَى كَأَنَّ الطَّيْرَ عَلَى رَأْسِهِ لَا يَسْبِقُ يَمِينُهُ شِمَالَهُ.
(The book) ‘Makarim Al Akhlaq’ –
‘From Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws went out in excellent clothing. He-asws returned quickly saying: ‘O maid! Return my-asws clothes to me-asws, for I-asws walked in these clothes of mine-asws, it is as if I-asws wasn’t Ali-asws Bin Al-Husayn-asws!’
And it was so that whenever he-asws walked, it is as if the bird was upon his-asws head, his-asws right not preceding his-asws left’’.[231]
وَ عَنْهُ ع قَالَ: إِنَّ الْجَسَدَ إِذَا لَبِسَ الثَّوْبَ اللَّيِّنَ طَغَى.
And from him-asws having said: ‘The body, when it wears the soft cloth, becomes tyrannous’’.[232]
عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ: أَخْرَجَ إِلَيْنَا أَبُو عَبْدِ اللَّهِ ع قَمِيصَ أَمِيرِ الْمُؤْمِنِينَ ع الَّذِي أُصِيبَ فِيهِ فَشَبَرْتُ أَسْفَلَهُ اثْنَيْ عَشَرَ شِبْراً وَ بَدَنَهُ ثَلَاثَةَ أَشْبَارٍ وَ يَدَيْهِ ثَلَاثَةَ أَشْبَارٍ.
From Al-Hassan Al Sayqal who said,
‘Abu Abdullah-asws brought out to us a shirt of Amir Al-Momineen-asws which he-asws was attacked in. I measured its length to its bottom as being twelve palms, and its body as three palms, and its hands are three palms with’’.[233]
عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ صَاحِبَكُمْ لَيَشْتَرِي الْقَمِيصَيْنِ السُّنْبُلَانِيَّيْنِ ثُمَّ يُخَيِّرُ غُلَامَهُ فَيَأْخُذُ أَيَّهُمَا شَاءَ ثُمَّ يَلْبَسُ هُوَ الْآخَرَ فَإِذَا جَاوَزَ أَصَابِعَهُ قَطَعَهُ وَ إِذَا جَاوَزَ كَفَّيْهِ حَذَفَهُ.
From Abu Ja’far-asws having said: ‘Your companion (himself-asws) tends to buy the two Sunbulaan shirts, then he-asws gives a choice to his-asws slave to take whichever of the two he so desires, then he-asws wears the other. When it exceeds his-asws fingers, he cuts it, and when it exceeds his palms, he-asws removes it’’.[234]
عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ عَلِيّاً أَمِيرَ الْمُؤْمِنِينَ ع اشْتَرَى بِالْعِرَاقِ قَمِيصاً سُنْبُلَانِيّاً غَلِيظاً بِأَرْبَعَةِ دَرَاهِمَ فَقَطَعَ كُمَّيْهِ إِلَى حَيْثُ يَبْلُغُ أَصَابِعَهُ مُشَمِّراً إِلَى نِصْفِ سَاقِهِ فَلَمَّا لَبِسَهُ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ
From Zurara who said,
‘I heard Abu Ja’far-asws saying: ‘Ali Amir Al-Momineen-asws had bought a thick Sunbulany shirt at Al-Iraq for four Dirhams. He-asws cut it’s sleeve to wherever it reached his-asws fingers, rolling up to half his-asws Leg. When he-asws wore it, he-asws praised Allah-azwj and extolled upon Him‑azwj’.
وَ قَالَ أَ لَا أُرِيكُمْ
And he-asws said: ‘Shall I-asws show you all?’
قُلْتُ بَلَى
I said, ‘Yes’.
فَدَعَا بِهِ فَإِذَا كُمُّهُ ثَلَاثَةُ أَشْبَارٍ وَ بَدَنُهُ ثَلَاثَةُ أَشْبَارٍ وَ طُولُهُ سِتَّةُ أَشْبَارٍ.
He-asws called for it, and there, it’s sleeve was of three palms (length), and its body was of three palms, and its length was of six palms’’.[235]
مِنْ كِتَابِ زُهْدِ أَمِيرِ الْمُؤْمِنِينَ ع عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: خَرَجْنَا مَعَ عَلِيٍّ ع حَتَّى أَتَيْنَا التَّمَّارِينَ فَقَالَ لَا تَنْصِبُوا قَوْصَرَةً عَلَى قَوْصَرَةٍ
From the book ‘Zohad Amir Al-Momineen-asws’ – from Al Asbagh Bin Nubata who said,
‘We went out with Ali-asws until we came to the date sellers. He-asws said: ‘Do not install a basket upon a basket!’
ثُمَّ مَضَى حَتَّى أَتَيْنَا إِلَى اللَّحَّامِينَ فَقَالَ لَا تَنْفُخُوا فِي اللَّحْمِ
Then he-asws continued until we came to the meat sellers. He-asws said: ‘Do not puff into the meat!’
ثُمَّ مَضَى حَتَّى أَتَى إِلَى سُوقِ السَّمَكِ فَقَالَ لَا تَبِيعُوا الْجِرِّيَّ وَ لَا الْمَارْمَاهِيَ وَ لَا الطَّافِيَ
Then he-asws continued until he-asws came to the fish market. He-asws said: ‘Neither sell the eels, nor the catfish, the floating (dead in the water)!’
ثُمَّ مَضَى حَتَّى أَتَى الْبَزَّازِينَ فَسَاوَمَ رَجُلًا بِثَوْبَيْنِ وَ مَعَهُ قَنْبَرٌ فَقَالَ بِعْنِي ثَوْبَيْنِ فَقَالَ الرَّجُلُ مَا عِنْدِي يَا أَمِيرَ الْمُؤْمِنِينَ
Then he-asws continued until he-asws came to the blacksmiths. He-asws bargained with a man for two clothes, and Qanbar was with him. He-asws said: ‘Sell me-asws two clothes’. The man said, ‘I haven’t got it, O Amir Al-Momineen-asws!’
فَانْصَرَفَ حَتَّى أَتَى غُلَاماً فَقَالَ بِعْنِي ثَوْبَيْنِ فَمَاكَسَهُ الْغُلَامُ حَتَّى اتَّفَقَا عَلَى سَبْعَةِ دَرَاهِمَ ثَوْبٌ بِأَرْبَعَةِ دَرَاهِمَ وَ ثَوْبٌ بِثَلَاثَةِ دَرَاهِمَ فَقَالَ لِغُلَامِهِ قَنْبَرٍ اخْتَرْ أَحَدَ الثَّوْبَيْنِ فَاخْتَارَ الَّذِي بِأَرْبَعَةٍ وَ لَبِسَ هُوَ الَّذِي بِثَلَاثَةِ دَرَاهِمَ وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي كَسَانِي مَا أُوَارِي بِهِ عَوْرَتِي وَ أَتَجَمَّلُ بِهِ فِي خَلْقِهِ
He-asws left until he-asws came to a boy. He-asws said: ‘Sell me-asws two clothes’. The boy haggles him-asws until they concurred upon seven Dirhams – a cloth for four Dirhams, and a cloth for three Dirhams. He-asws said to his-asws slave Qanbar: ‘Choose one of the two clothes’. He chose the one which was for four Dirhams, and he-asws wore which was for three Dirhams, and said: ‘The Praise is for Allah-azwj Who Clothed me-asws what I-asws can cover my-asws nakedness with it and beautify with it among His-azwj creatures!’
ثُمَّ أَتَى الْمَسْجِدَ الْأَكْبَرَ فَكَوَّمَ كُومَةً مِنْ حَصْبَاءَ فَاسْتَلْقَى عَلَيْهَا فَجَاءَ أَبُو الْغُلَامِ فَقَالَ إِنَّ ابْنِي لَمْ يَعْرِفْكَ وَ هَذَانِ دِرْهَمَانِ رَبِحَهُمَا عَلَيْكَ فَخُذْهُمَا
Then he-asws came to ‘Al-Akbar’ Masjid. He-asws piled up a pile of pebbles and lied down upon these. The father of the boy came. He said, ‘My son did not know you, and here are these two Dirhams he had profited from you-asws, so take them’.
فَقَالَ عَلِيٌّ ع مَا كُنْتُ لِأَفْعَلَ مَاكَسْتُهُ وَ مَاكَسَنِي وَ اتَّفَقْنَا عَلَى رِضًى.
Ali-asws said: ‘I-asws will not do so! I-asws had bargained with him, and he had bargained with me‑asws, and we both concurred upon an agreed price’’.[236]
عَنْ أَبِي مَسْعَدَةَ قَالَ: رَأَيْتُ عَلِيّاً ع خَرَجَ مِنَ الْقَصْرِ فَدَنَوْتُ مِنْهُ فَسَلَّمْتُ عَلَيْهِ فَوَقَعَ يَدُهُ عَلَى يَدِي ثُمَّ مَشَى حَتَّى أَتَى دَارَ فُرَاتٍ فَاشْتَرَى مِنْهُ قَمِيصاً سُنْبُلَانِيّاً بِثَلَاثَةِ دَرَاهِمَ أَوْ أَرْبَعَةِ دَرَاهِمَ فَلَبِسَهُ وَ كَانَ كُمُّهُ كَفَافَ يَدِهِ.
From Abu Mas’ada who said,
‘I saw Ali-asws coming out from the government office. I went near him-asws. I greeted unto him‑asws. His-asws hand fell upon my hand. Then he-asws walked until he-asws came to ‘Dar Furat’. He-asws bought a ‘Sunbalaniya’ shirt from it for three Dirhams, or four Dirhams. He-asws wore it, and its sleeve was the size of his-asws hand’’.[237]
عَنْ وَشِيكَةَ قَالَ: رَأَيْتُ عَلِيّاً ع يَتَّزِرُ فَوْقَ سُرَّتِهِ وَ يَرْفَعُ إِزَارَهُ إِلَى أَنْصَافِ سَاقَيْهِ وَ بِيَدِهِ دِرَّةٌ يَدُورُ فِي السُّوقِ يَقُولُ اتَّقُوا اللَّهَ وَ أَوْفُوا الْكَيْلَ كَأَنَّهُ مُعَلِّمُ صِبْيَانٍ.
From Washeeka who said,
‘I saw Ali-asws trouser to half his-asws ankles, and raised his-asws trouser to half his-asws leg, and in his-asws hand was a whip. He-asws circled in the market saying: ‘Fear Allah-azwj and fulfil the measures!’ It is as if he-asws was teaching children’’.[238]
عَنْ مُجَمِّعٍ قَالَ: إِنَّ عَلِيّاً أَخْرَجَ سَيْفَهُ فَقَالَ مَنْ يَرْتَهِنُ سَيْفِي هَذَا أَمَا لَوْ كَانَ لِي قَمِيصٌ مَا رَهَنْتُهُ فَرَهَنَهُ بِثَلَاثَةِ دَرَاهِمَ فَاشْتَرَى قَمِيصاً سُنْبُلَانِيّاً كُمُّهُ إِلَى نِصْفِ ذِرَاعَيْهِ وَ طُولُهُ إِلَى نِصْفِ سَاقَيْهِ.
From ‘Mujammie’ –
‘He said, ‘Ali-asws brought out his-asws sword. He-asws said: ‘Who will mortgage this sword of mine-asws? But, if I-asws had a shirt for me-asws what I-asws could pawn it, I-asws would have pawned it for three Dirhams!’ He-asws bought a ‘Sunbulaniya’ shirt. It’s sleeve was to half his-asws arm, and it’s length was to half his-asws leg’’.[239]
عَنْ عَبْدِ اللَّهِ بْنِ أَبِي الْهُذَيْلِ قَالَ: رَأَيْتُ عَلَى عَلِيٍّ ع قَمِيصاً زَابِيّاً إِذَا مَدَّ طَرَفَ كُمِّهِ بَلَغَ ظُفُرَهُ وَ إِذَا أَرْسَلَهُ كَانَ إِلَى سَاعِدِهِ.
From Abdullah Bin Abu Al Huzeyl who said,
‘I saw a ‘Zaby’ shirt upon Ali-asws. When he-asws extended an edge of his-asws sleeve, it reached his-asws nails, and when he-asws let it go, it was to his-asws arm’’.[240]
عَنْ أَبِي الْأَشْعَثِ الْعَبْرِيِّ عَنْ أَبِيهِ قَالَ: رَأَيْتُ عَلِيّاً ع اغْتَسَلَ فِي الْفُرَاتِ يَوْمَ الْجُمُعَةِ ثُمَّ ابْتَاعَ قَمِيصَ كَرَابِيسَ بِثَلَاثَةِ دَرَاهِمَ فَصَلَّى بِالنَّاسِ فِيهِ الْجُمُعَةَ وَ مَا خِيطَ جُرُبَّانُهُ.
From Abu Al Ash’as Al Abry, from his father who said,
‘I saw Ali-asws bathe in the Euphrates on the day of Friday. Then he-asws bought a ‘Karabisy’ shirt for three Dirhams. He-asws prayed Salat leading the people in the congregation, and his-asws socks were not sewn’’.[241]
عَنْ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عَلِيّاً كَانَ عِنْدَكُمْ فَأَتَى بَنِي دِيوَارٍ فَاشْتَرَى ثَلَاثَةَ أَثْوَابٍ بِدِينَارٍ الْقَمِيصُ إِلَى فَوْقِ الْكَعْبِ وَ الْإِزَارُ إِلَى نِصْفِ السَّاقِ وَ الرِّدَاءُ مِنْ قُدَّامِهِ إِلَى ثَدْيَيْهِ وَ مِنْ خَلْفِهِ إِلَى أَلْيَتَيْهِ فَلَبِسَهَا ثُمَّ رَفَعَ يَدَهُ إِلَى السَّمَاءِ فَلَمْ يَزَلْ يَحْمَدُ اللَّهَ عَلَى مَا كَسَاهُ حَتَّى دَخَلَ مَنْزِلَهُ
From Salim Bin Mukrim,
‘From Abu Abdullah-asws having said: ‘Ali-asws was in your presence. He-asws came to the clan of Deewar. He-asws bought three clothes for a Dinar – the thirst to above the heels, and the trouser to half the leg, and the cloak from his-asws feet to his-asws chest, and from behind him‑asws to his-asws back. He-asws wore it. Then he-asws raised his-asws hand towards the sky and did not cease praising Allah-azwj upon what He-azwj had Clothed him-asws, until he-asws entered his-asws house.
ثُمَّ قَالَ هَذَا اللِّبَاسُ الَّذِي يَنْبَغِي أَنْ تَلْبَسُوهُ وَ لَكِنْ لَا نَقْدِرُ أَنْ نَلْبَسَ هَذَا الْيَوْمَ لَوْ فَعَلْنَا لَقَالُوا مَجْنُونٌ أَوْ لَقَالُوا مُرَاءٍ فَإِذَا قَامَ قَائِمُنَا كَانَ هَذَا اللِّبَاسَ.
Then he-asws said: ‘This is the clothing which appropriate for me-asws to be wearing it!’ But we are not able upon wearing such today. If we were to do so, they would say, ‘He is insane!’ Or they would say, ‘Show off!’ When our-asws Qaim-ajfj rises, this would be his-asws apparel’’.[242]
عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِذَا هَبَطْتُمْ وَادِيَ مَكَّةَ فَالْبَسُوا خُلْقَانَ ثِيَابِكُمْ أَوْ سَمَلَ ثِيَابِكُمْ أَوْ خَشِنَ ثِيَابِكُمْ فَإِنَّهُ لَنْ يَهْبِطَ وَادِيَ مَكَّةَ أَحَدٌ لَيْسَ فِي قَلْبِهِ شَيْءٌ مِنَ الْكِبْرِ إِلَّا غَفَرَ اللَّهُ لَهُ
From Hisham Bin Salim,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘When you descend into a valley of Makkah, then wear your loose clothes, or your ragged clothes, or your coarse clothes, for no one will go down a valley of Makkah not having anything from the arrogance in him, except Allah-azwj will Forgive (his sins) for him’.
فَقَالَ عَبْدُ اللَّهِ بْنُ أَبِي يَعْفُورٍ مَا حَدُّ الْكِبْرِ
Abdullah Bin Abu Yafour said, ‘What is the limit of arrogance?’
قَالَ الرَّجُلُ يَنْظُرُ إِلَى نَفْسِهِ إِذَا لَبِسَ الثَّوْبَ الْحَسَنَ يَشْتَهِي أَنْ يُرَى عَلَيْهِ ثُمَّ قَالَ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ.
He-asws said: ‘The man looking at himself when he is wearing the good clothes yearning to be seen upon him’. Then he-asws said: ‘But! The human being is insightful upon himself [75:14]’’.[243]
عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ لِأَبِي ثَوْبَانِ خَشِنَانِ يُصَلِّي فِيهِمَا صَلَاتَهُ فَإِذَا أَرَادَ أَنْ يَسْأَلَ اللَّهَ حَاجَةً لَبِسَهُمَا وَ سَأَلَ حَاجَتَهُ.
From Ibn Sinan –
‘From Abu Abdullah-asws having said: ‘There were two coarse clothes for my-asws father-asws he‑asws used to pray his-asws Salat in these. Whenever he-asws wanted to ask Allah-azwj for a need, he-asws would wear these and ask his-asws need’’.[244]
فِي تَرْقِيعِ الثِّيَابِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَطَبَ عَلِيٌّ النَّاسَ وَ عَلَيْهِ إِزَارُ كِرْبَاسٍ غَلِيظٌ مَرْقُوعٌ بِصُوفٍ فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ يَخْشَعُ الْقَلْبُ وَ يَقْتَدِي بِهِ الْمُؤْمِنُ.
In (the book) ‘Tarfie Al Siyab’ – from Talha Bin Zayd,
‘From Abu Abdullah-asws having said: ‘Ali-asws addressed the people, and upon him-asws was a ‘Kirbasy’ trouser, thick, patched with wool. It was said to him-asws regarding that. He-asws said: ‘It humbles the heart, and the Momin can emulate with it’’.[245]
عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ لَمَّا رَجَعَ مِنَ الْبَصْرَةِ وَ حَمَلَ الْمَالَ وَ دَخَلَ الْكُوفَةَ وَجَدَ أَمِيرَ الْمُؤْمِنِينَ ع قَائِماً فِي السُّوقِ وَ هُوَ يُنَادِي بِنَفْسِهِ مَعَاشِرَ النَّاسِ مَنْ أَصَبْنَاهُ بَعْدَ يَوْمِنَا يَبِيعُ الْجِرِّيَّ وَ الطَّافِيَ وَ الْمَارْمَاهِيَ عَلَوْنَاهُ بِدِرَّتِنَا هَذِهِ وَ كَانَ يُقَالُ لِدِرَّتِهِ السِّبْتِيَّةُ
From Abdullah Bin Abbas,
‘When he returned from Al-Basra and carried the money and entered Al-Kufa, he found Amir Al-Momineen-asws standing in the market and he-asws was calling out by himself-asws: ‘Community of people! One whom we come across after our day (today) selling the eel, the floater (dead in the water), and the catfish, we shall pain him with this whip of ours!’ And his‑asws whip was called ‘Al-Sibtiya’.
قَالَ ابْنُ عَبَّاسٍ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلَامَ ثُمَّ قَالَ يَا ابْنَ عَبَّاسٍ مَا فَعَلَ الْمَالُ
Ibn Abbas said, ‘I greeted unto him-asws. He-asws responded the greeting to me. Then he-asws said: ‘What happened to the money?’
فَقُلْتُ هَا هُوَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ حَمَلْتُهُ إِلَيْهِ فَقَرَّبَنِي وَ رَحَّبَ بِي ثُمَّ أَتَاهُ مُنَادٍ وَ مَعَهُ سَيْفُهُ يُنَادِي عَلَيْهِ بِسَبْعَةِ دَرَاهِمَ
I said, ‘Here it is, O Amir Al-Momineen-asws!’, and I carried it to him-asws. He-asws drew me closer and was welcoming with me. Then a caller came to him-asws and with him was his-asws sword, calling out upon it for seven hundred Dirhams.
فَقَالَ لَوْ كَانَ لِي فِي بَيْتِ مَالِ الْمُسْلِمِينَ ثَمَنُ سِوَاكِ أَرَاكٍ مَا بِعْتُهُ فَبَاعَهُ وَ اشْتَرَى قَمِيصاً بِأَرْبَعَةِ دَرَاهِمَ لَهُ وَ تَصَدَّقَ بِدِرْهَمَيْنِ وَ أَضَافَنِي بِدِرْهَمٍ ثَلَاثَةَ أَيَّامٍ.
He-asws said: ‘If there were to be for me-asws in the public treasury of the Muslims, the price of an ‘Arak’ toothbrush, I-asws would not sell it’. And he-asws bought a shirt for four Dirhams for himself-asws and donated two Dirhams, and he-asws hosted me for a Dirham for three days’’.[246]
عَنْ زَيْدِ بْنِ شَرِيكٍ قَالَ: أَخْرَجَ عَلِيٌّ ع ذَاتَ يَوْمٍ سَيْفَهُ فَقَالَ مَنْ يَبْتَاعُ مِنِّي سَيْفِي هَذَا فَلَوْ كَانَ عِنْدِي ثَمَنُ إِزَارٍ مَا بِعْتُهُ.
From Zayd Bin Shareek who said,
‘One day Ali-asws brought out his-asws sword. He-asws said: ‘Who will buy this sword of mine-asws from me-asws? Had there been in my-asws possession the price of a trouser, I-asws would not sell it’’.[247]
عَنِ الْفَضْلِ بْنِ كَثِيرٍ قَالَ: رَأَيْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع ثَوْباً خَلَقاً مَرْقُوعاً فَنَظَرْتُ إِلَيْهِ فَقَالَ لِي مَا لَكَ انْظُرْ فِي ذَلِكَ الْكِتَابِ وَ ثَمَّ كِتَابٌ فَنَظَرْتُ فِيهِ فَإِذَا فِيهِ لَا جَدِيدَ لِمَنْ لَا خَلَقَ لَهُ.
From Al Fazl Bin Kaseer who said,
‘I saw upon Abu Abdullah-asws a ragged patched cloth. I looked at it. He-asws said to me: ‘What is the matter with you? Look into that book!’ And he-asws opened a book. I looked into it, there was (written) in it: ‘There is nothing new for one not having old for him’’.[248]
وَ فِي رِوَايَةٍ رُئِيَ عَلَى عَلِيٍّ ع إِزَارٌ خَلَقٌ مَرْقُوعٌ فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ يَخْشَعُ لَهُ الْقَلْبُ وَ تَذِلُّ بِهِ النَّفْسُ وَ يَقْتَدِي بِهِ الْمُؤْمِنُونَ.
And in a report,
‘There was seen being upon Ali-asws, a patched cloth. It was said to him-asws regarding that. He‑asws said: ‘The heart is humbled to it, and the soul is humbled by it, and the Momineen can emulate with it’’.[249]
فِي الِاقْتِصَادِ فِي اللِّبَاسِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَكُونُ قَدْ غَنِيَ دَهْرَهُ وَ لَهُ مَالٌ وَ هَيْئَةٌ فِي لِبَاسِهِ وَ نَخْوَةٌ ثُمَّ يَذْهَبُ مَالُهُ وَ يَتَغَيَّرُ حَالُهُ فَيَكْرَهُ أَنْ يَشْمَتَ بِهِ عَدُوُّهُ فَيَتَكَلَّفُ مَا يَتَهَيَّأُ بِهِ
In (the book) ‘Al Iqtisad’ regarding the clothing, from Muawiya Bin Wahb who said,
‘I said to Abu Abdullah-asws, ‘A man who had been rich in his time, and for him was wealth and prestige in his clothing, and dignity. Then his wealth is good, and his situation changes, so he dislikes his enemies gloating with him. Should he encumber what he can keep up the appearance with?’
قَالَ لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ وَ مَنْ قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنْفِقْ مِمَّا آتاهُ اللَّهُ عَلَى قَدْرِ حَالِهِ.
He-asws said: ‘Let the one with abundance spend from his abundance, and one whose sustenance is straitened upon him, let him spend from what Allah has Given him. [65:7], in accordance to his situation’’.[250]
25- مكا، مكارم الأخلاق عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَفَى بِالرَّجُلِ خِزْياً أَنْ يَلْبَسَ ثَوْباً مُشَهِّراً وَ يَرْكَبَ دَابَّةً مُشَهِّرَةً.
(The book) ‘Makarim Al Akhlaq’ –
‘From Abu Abdullah-asws having said: ‘It suffices as disgrace with the man if he were to wear celebrity clothes or rides a celebrity animal’’.[251]
عَنْهُ ع قَالَ: إِنَّ اللَّهَ يُبْغِضُ شُهْرَةَ اللِّبَاسِ
From him-asws having said: ‘Allah-azwj Hates celebrity clothing’.
دَخَلَ عَبَّادُ بْنُ كَثِيرٍ الْبَصْرِيُّ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ عَلَيْهِ ثِيَابُ الشُّهْرَةِ فَقَالَ يَا عَبَّادُ مَا هَذِهِ الثِّيَابُ
Abbad Bin Kaseer Al-Basry entered to see Abu Abdullah-asws and upon him were celebrity clothes. He-asws said: ‘O Abbad! What are these clothes?’
قَالَ يَا أَبَا عَبْدِ اللَّهِ تَعِيبُ عَلَيَّ هَذَا
He said, ‘O Abu Abdullah-asws! You-asws are faulting (shaming) these being upon me?’
قَالَ نَعَمْ قَالَ رَسُولُ اللَّهِ ص مَنْ لَبِسَ ثِيَابَ شُهْرَةٍ فِي الدُّنْيَا أَلْبَسَهُ اللَّهُ ثِيَابَ الذُّلِّ يَوْمَ الْقِيَامَةِ
He-asws said: ‘Yes. Rasool-Allah-saww said: ‘One who wears celebrity clothes in the world, Allah‑azwj will Clothe him with disgraceful clothes on the Day of Qiyamah’’.
قَالَ عَبَّادٌ مَنْ حَدَّثَكَ بِهَذَا
Abbad said, ‘Who narrated to you-asws with this?’
قَالَ يَا عَبَّادُ تَتَّهِمُنِي حَدَّثَنِي وَ اللَّهِ آبَائِي عَنْ رَسُولِ اللَّهِ ص.
He-asws said: ‘O Abbad! You are accusing me-asws? By Allah-azwj! My-asws forefathers-asws narrated to me-asws from Rasool-Allah-saww!’’[252]
عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: لَمْ يَكُنْ شَيْءٌ أَبْغَضَ إِلَيْهِ مِنْ لُبْسِ الثَّوْبِ الْمَشْهُورِ وَ كَانَ يَأْمُرُ بِالثَّوْبِ الْجَدِيدِ فَيَغْمِسُ فِي الْمَاءِ فَيَلْبَسُهُ.
From Abu Al-Hassan-asws the 1st having said: ‘There does not happen to be anything more hateful to me-asws than wearing the celebrity clothes’. And he-asws used to instruct with the new clothes, so these would be immersed in the water, then he-asws would wear it’’.[253]
عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ كَثِيرٍ قَالَ: رَأَيْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع جُبَّةَ صُوفٍ بَيْنَ قَمِيصَيْنِ غَلِيظَيْنِ فَقُلْتُ لَهُ فِي ذَلِكَ فَقَالَ رَأَيْتُ أَبِي يَلْبَسُهَا وَ إِنَّا إِذَا أَرَدْنَا أَنْ نُصَلِّيَ لَبِسْنَا أَخْشَنَ ثِيَابِنَا.
From Muhammad Bin Al-Husayn Bin Kaseer who said,
‘I saw upon Abu Abdullah-asws, a woollen coat between two thick shirts. I spoke to him-asws regarding that. He-asws said: ‘I-asws saw my-asws father-asws wearing it, whenever we-asws want to pray Salat, we-asws wear our-asws coarsest clothes’’.[254]
عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ وَ اللَّهِ لَئِنْ صِرْتُ إِلَى هَذَا الْأَمْرِ لَآكُلَنَّ الْجَشِبَ بَعْدَ الطِّيبِ وَ لَأَلْبَسَنَّ الْخَشِنَ بَعْدَ اللِّينِ وَ لَأَتْعَبَنَّ بَعْدَ الدَّعَةِ
From Muammar Bin Khallad who said,
‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘By Allah-azwj! If I-asws were to come to this command, I-asws will be eating the dry after the good, and wearing the coarse after the soft, and I-asws will be exhausted after the ease.
قَالَ رَسُولُ اللَّهِ ص فِي وَصِيَّتِهِ لِأَبِي ذَرٍّ يَا أَبَا ذَرٍّ إِنِّي أَلْبَسُ الْغَلِيظَ وَ أَجْلِسُ عَلَى الْأَرْضِ وَ أَلْعَقُ أَصَابِعِي وَ أَرْكَبُ الْحِمَارَ بِغَيْرِ سَرْجٍ وَ أُرْدِفُ خَلْفِي فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي
Rasool-Allah-saww said in his-saww bequest to Abu Zarr-ra! O Abu Zarr-ra! I-saww tend to wear the thick, and sit upon the ground, and lick my-saww fingers, and ride the donkey without a saddle, and carry someone behind me-saww. The one who turns away from my-saww Sunnah, he isn’t from mesaww!’
يَا أَبَا ذَرٍّ الْبَسِ الْخَشِنَ مِنَ اللِّبَاسِ وَ الصَّفِيقَ مِنَ الثِّيَابِ لِئَلَّا يَجِدَ الْفَخْرُ فِيكَ مَسْلَكاً.
O Abu Zarr-ra! (Wear) the coarse from the clothing, and the thick from the clothes, lest the pride find a way in you-ra’’.[255]
مِنْ كِتَابِ زُهْدِ أَمِيرِ الْمُؤْمِنِينَ ع عَنْ عُقْبَةَ بْنِ عَلْقَمَةَ قَالَ: دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَإِذَا بَيْنَ يَدَيْهِ لَبَنٌ حَامِضٌ قَدْ آذَانِي حُمُوضَتُهُ وَ كِسَرٌ يَابِسَةٌ قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَ تَأْكُلُ مِثْلَ هَذَا
From ‘Kitab Zohad Amir Al-Momineen-asws’ – from Uqbah Bin Al Qamah who said,
‘I entered to see Amir Al-Momineen-asws. In front of him-asws was sour milk. It’s sourness bothered me, and a piece of dry bread. I said, ‘O Amir Al-Momineen-asws! You-asws are eating the likes of this!’
فَقَالَ لِي يَا أَبَا الْجُنُودِ إِنِّي أَدْرَكْتُ رَسُولَ اللَّهِ ص يَأْكُلُ أَيْبَسَ مِنْ هَذَا وَ يَلْبَسُ أَخْشَنَ مِنْ هَذَا فَإِنْ لَمْ آخُذْ بِمَا أَخَذَ بِهِ رَسُولُ اللَّهِ ص خِفْتُ أَنْ لَا أَلْحَقَ بِهِ.
He-asws said: ‘O Abu Al Junoud! I-asws came across Rasool-Allah-saww eating drier than this, and wearing coarser than this. If I-asws don’t take with what Rasool-Allah-saww, I-asws fear that I-asws might not join with him-saww’’.[256]
26- كش، رجال الكشي عَنْ حَمْدَوَيْهِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ: قَالَ سُفْيَانُ بْنُ عُيَيْنَةَ لِأَبِي عَبْدِ اللَّهِ ع إِنَّهُ يُرْوَى أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع كَانَ يَلْبَسُ الْخَشِنَ مِنَ الثِّيَابِ وَ أَنْتَ تَلْبَسُ الْقُوهِيَّ الْمَرْوِيَ
(The book) ‘Rijaal’ of Al Kashi – from Hamdawiya Bin Nuseyr, from Muhammad Bin Isa, from Ali Bin Asbaat who said,
‘Sufyan Bin Uyayna said to Abu Abdullah-asws, ‘It is being reported that Ali-asws Bin Abu Talib‑asws used to wear the coarse from the clothes, and you are wearing new clothes from Merv?’
قَالَ وَيْحَكَ إِنَّ عَلِيّاً ع كَانَ فِي زَمَانٍ ضَيِّقٍ فَإِذَا اتَّسَعَ الزَّمَانُ فَأَبْرَارُ الزَّمَانِ أَوْلَى بِهِ.
He-asws said: ‘Woe be to you! Ali-asws was in an era of (financial) constraints. When the times are capacious, the righteous ones are foremost with it’’.[257]
27- كش، رجال الكشي عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنِ الْحُسَيْنِ بْنِ إِشْكِيبَ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْمَرْوَزِيِّ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَحْمَدَ بْنِ عُمَرَ قَالَ: سَمِعْتُ بَعْضَ أَصْحَابِ أَبِي عَبْدِ اللَّهِ ع يُحَدِّثُ أَنَّ سُفْيَانَ الثَّوْرِيَّ دَخَلَ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ عَلَيْهِ ثِيَابٌ جِيَادٌ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ إِنَّ آبَاءَكَ لَمْ يَكُونُوا يَلْبَسُونَ مِثْلَ هَذَا الثِّيَابِ
(The book) ‘Rijaal’ of Al Kashi – from Muhammad Bin Masoud, from Al-Husayn Bin Ashkeyb, from Al-Hassan Bin Al-Husayn Al Marouzy, from Yunus Bin Abdul Rahman, from Ahmad Bin Umar who said,
‘I heard one of the companions of Abu Abdullah-asws narrating that Sufyan Al-Sowry had entered to see Abu Abdullah-asws and upon him-asws were new clothes. He said, ‘O Abu Abdullah-asws! Your-asws forefathers-asws did not happen to wear the likes of these clothes!’
فَقَالَ لَهُ إِنَّ آبَائِي كَانُوا يَلْبَسُونَ ذَاكَ فِي زَمَانٍ مُقْفِرٍ وَ هَذَا زَمَانٌ قَدْ أَرْخَتِ الدُّنْيَا عَزَالِيَهَا فَأَحَقُّ أَهْلِهَا بِهَا أَبْرَارُهَا.
He-asws said to him: ‘My-asws forefathers-asws were wearing that in the times of poverty, and this is a time the world has released its water, so the most rightful with it are its righteous ones’’.[258]
28- كش، رجال الكشي عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْوَشَّاءِ عَنِ ابْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ بَيْنَا أَنَا فِي الطَّوَافِ إِذَا رَجُلٌ يَجْذِبُ ثَوْبِي فَالْتَفَتُّ فَإِذَا عَبَّادٌ الْبَصْرِيُّ قَالَ يَا جَعْفَرَ بْنَ مُحَمَّدٍ تَلْبَسُ مِثْلَ هَذَا الثَّوْبِ وَ أَنْتَ فِي الْمَوْضِعِ الَّذِي أَنْتَ فِيهِ مِنْ عَلِيٍّ
(The book) ‘Rijaal’ of Al Kashi – from Muhammad Bin Masoud, from Abdullah Bin Muhammad Al Washa, from Ibn Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘While I-asws was in (performance of) the Tawaaf when a man pulled my-asws clothes. It was Abbad Al-Basri. He said, ‘O Ja’far-asws Bin Muhammad-asws! You‑asws are wearing the like of these clothes while you-asws in the position which you-asws are in from Ali-asws!’
قَالَ قُلْتُ وَيْلَكَ هَذَا ثَوْبٌ قُوهِيٌّ اشْتَرَيْتُهُ بِدِينَارٍ وَ كَسْرٍ وَ كَانَ عَلِيٌّ ع فِي زَمَانٍ يَسْتَقِيمُ لَهُ مَا لَبِسَ وَ لَوْ لَبِسْتُ مِثْلَ ذَلِكَ اللِّبَاسِ فِي زَمَانِنَا هَذَا لَقَالَ النَّاسُ هَذَا مُرَاءٍ مِثْلُ عَبَّادٍ
He-asws said: ‘I-asws said: ‘Woe be to you! This cloth is from Qowhistan. I-asws bought it for a Dinar and a bit, and Ali-asws was in an era, it is straight for him-asws what he-asws wore during it, and had he-asws word similar to that clothing in this era of ours, the people would say, ‘This one’s a show-off like Abbad’.
قَالَ نَصْرٌ عَبَّادٌ بُتْرِيٌ.
Nasr (a historian) said, ‘Abbad Butrie’’.[259]
29- كش، رجال الكشي عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ يُونُسَ عَنْ حُسَيْنِ بْنِ الْمُخْتَارِ قَالَ: دَخَلَ عَبَّادُ بْنُ بَكْرٍ الْبَصْرِيُّ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ عَلَيْهِ ثِيَابُ شُهْرَةٍ غِلَاظٌ فَقَالَ يَا عَبَّادُ مَا هَذِهِ الثِّيَابُ
(The book) ‘Rijaal’ of Al Kashi – from Muhammad Bin Masoud, from Al-Hassan Bin Al-Husayn, from Ali Bin Yunus, from Husayn Bin Al Mukhtar who said,
‘Abbad Bin Bakr Al-Basry entered to see Abu Abdullah-asws and upon him were thick celebrity clothes. He-asws said: ‘O Abbad! What are these clothes?’
فَقَالَ يَا أَبَا عَبْدِ اللَّهِ تَعِيبُ عَلَيَّ هَذَا
He said, ‘O Abu Abdullah-asws! You-asws are faulting this upon me?’
قَالَ نَعَمْ قَالَ رَسُولُ اللَّهِ ص مَنْ لَبِسَ ثِيَابَ شُهْرَةٍ فِي الدُّنْيَا أَلْبَسَهُ اللَّهُ ثِيَابَ الذُّلِّ يَوْمَ الْقِيَامَةِ
He-asws said: ‘Yes. Rasool-Allah-saww said: ‘One who wears celebrity clothes in the world, Allah‑azwj will Clothe him disgraceful clothes on the Day of Qiyamah’’.
قَالَ عَبَّادٌ مَنْ حَدَّثَكَ بِهَذَا الْحَدِيثِ
Abbad said, ‘Who narrated this Hadeeth to you-asws?’
قَالَ يَا عَبَّادُ تَتَّهِمُنِي حَدَّثَنِي آبَائِي عَنْ رَسُولِ اللَّهِ ص.
He-asws said: ‘O Abbad, you are accusing me-asws! My-asws forefathers-asws narrated to me-asws from Rasool-Allah-saww’’.[260]
باب 110 كثرة الثياب
CHAPTER 110 – ABUNDANCE OF CLOTHES
1- مكا، مكارم الأخلاق عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَكُونُ لِلْمُؤْمِنِ عَشَرَةُ أَقْمِصَةٍ
(The book) ‘Makarim Al Akhlaaq’ – from Is’haq Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘Can there happen to be ten shirts for the Momin?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ وَ عشرين [عِشْرُونَ]
I said, ‘And twenty?’
قَالَ نَعَمْ وَ لَيْسَ ذَلِكَ مِنَ السَّرَفِ إِنَّمَا السَّرَفُ أَنْ تَجْعَلَ ثَوْبَ صَوْنِكَ ثَوْبَ بِذْلَتِكَ.
He-asws said: ‘Yes, and that isn’t from the extravagance. But rather, the extravagance is making your clothes of honour as your working clothes’’.[261]
عَنْ أَبِي إِسْحَاقَ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ قَالَ قُلْتُ وَ يَكُونُ لِلْمُؤْمِنِ مِائَةُ ثَوْبٍ قَالَ نَعَمْ.
From Abu Is’haq –
‘From Abu Abdullah-asws – similar to it. He (the narrator) said, ‘I said, ‘And can there be one hundred clothes for the Momin?’ He-asws said: ‘Yes’’.[262]
عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي إِبْرَاهِيمَ الْكَاظِمِ ع الرَّجُلُ يَكُونُ لَهُ عَشَرَةُ أَقْمِصَةٍ أَ يَكُونُ ذَلِكَ مِنَ السَّرَفِ
From Is’haq Bin Ammar who said,
‘I said to Abu Ibrahim Al-Kazim-asws, ‘The man happening to have ten shirts for him, would that be from the extravagance?’
فَقَالَ لَا وَ لَكِنَّ ذَلِكَ أَبْقَى لِثِيَابِهِ وَ لَكِنَّ السَّرَفَ أَنْ تَلْبَسَ ثَوْبَ صَوْنِكَ فِي الْمَكَانِ الْقَذِرِ.
He-asws said: ‘No, but that is more lasting for his clothes. But the extravagance is wearing your honourable clothes in the dirty place’’.[263]
باب 111 نادر
CHAPTER 111 – MISCELLANEOUS
1 خص، منتخب البصائر.
Note – Selection of (the book) ‘Al-Basaair’. (No Ahadeeth in this chapter).[264]
باب 112 النهي عن التعري بالليل و النهار
CHAPTER 112 – THE PROHIBITION OF BEING NUDE AT NIGHT AND DAY
1- لي، الأمالي للصدوق فِي حَدِيثِ الْمَنَاهِي قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنِ التَّعَرِّي بِاللَّيْلِ وَ النَّهَارِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘In a Hadeeth of the prohibitions (by the Prophet-saww), he-asws said: ‘Rasool-Allah-saww forbade from being nude at night and the day’’.[265]
باب 113 آداب لبس الثياب و نزعها و ما يقال عندهما و ما يكره من الثياب و مدح التواضع و النهي عن التبختر فيها
CHAPTER 113 – ETIQUETTES OF WEARING THE CLOTHES, AND REMOVING THEM, AND WHAT IS TO BE SAID DURING IT, AND WHAT IS DISLIKED FROM THE CLOTHES, AND PRAISE OF THE HUMBLENESS, AND FORBIDDANCE FROM THE SWAGGERING IN THESE
1- ما، الأمالي للشيخ الطوسي بِإِسْنَادِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ وَقَفَ عَلَى خَيَّاطٍ بِالْكُوفَةِ فَاشْتَرَى مِنْهُ قَمِيصاً بِثَلَاثَةِ دَرَاهِمَ فَلَبِسَهُ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي سَتَرَ عَوْرَتِي وَ كَسَانِي الرِّيَاشَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By his chain,
‘From Amir Al Momineen-asws, he-asws paused by a tailor at Al-Kufa. He-asws bought two shirts from him for three Dirhams. He-asws wore it. He-asws said: ‘The Praise is for Allah-azwj Who Covered my-asws nakedness and Clothed me-asws (with) the feathers’.
ثُمَّ قَالَ هَكَذَا كَانَ رَسُولُ اللَّهِ ص يَقُولُ إِذَا لَبِسَ قَمِيصاً.
Then-asws said: ‘That is how Rasool-Allah-saww used to say when he-saww wore a shirt’’.[266]
2- ما، الأمالي للشيخ الطوسي بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ ع قَالَ: أَتَى أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع أَصْحَابَ الْقَمِيصِ فَسَاوَمَ شَيْخاً مِنْهُمْ فَقَالَ يَا شَيْخُ بِعْنِي قَمِيصاً بِثَلَاثَةِ دَرَاهِمَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – by his chain,
‘From Abu Abdullah-asws Al-Husayn-asws having said: ‘The companions (sellers) of the shirt came to Amir Al-Momineen Ali-asws Bin Abu Talib-asws. He-asws bargained with an old man from them. He-asws said: ‘O sheykh! Sell me-asws a shirt for three Dirhams!’
فَقَالَ الشَّيْخُ حُبّاً وَ كَرَامَةً
The old man said, ‘Love and prestige!’
فَاشْتَرَى مِنْهُ قَمِيصاً بِثَلَاثَةِ دَرَاهِمَ فَلَبِسَهُ مَا بَيْنَ الرُّسْغَيْنِ إِلَى الْكَعْبَيْنِ وَ أَتَى الْمَسْجِدَ فَصَلَّى فِيهِ رَكْعَتَيْنِ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ الَّذِي رَزَقَنِي مِنَ الرِّيَاشِ مَا أَتَجَمَّلُ بِهِ فِي النَّاسِ وَ أُؤَدِّي فِيهِ فَرِيضَتِي وَ أَسْتُرُ بِهِ عَوْرَتِي
He-asws bought a shirt from him for three Dirhams. He-asws wore it from what is to the wrists to the heels, and came to the Masjid and prayed two Cycles Salat in it. Then he-asws said: ‘The Praise is for Allah-azwj Who Graced me from the feathers what I-asws beautify with among the people, and I-asws can fulfill my-asws obligations in it, and I-asws can cover my-asws nakedness with it’.
فَقَالَ لَهُ رَجُلٌ يَا أَمِيرَ الْمُؤْمِنِينَ أَ عَنْكَ نَرْوِي هَذَا أَوْ شَيْءٌ سَمِعْتَهُ مِنْ رَسُولِ اللَّهِ ص
A man said to him-asws, ‘O Amir Al-Momineen-asws! Can we report this from you-asws, or is it something you-asws had heard it from Rasool-Allah-saww?’
قَالَ بَلْ شَيْءٌ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ص سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ ذَلِكَ عِنْدَ الْكِسْوَةِ.
He-asws said: ‘But, it is something I-asws had heard it from Rasool-Allah-saww. I-asws heard him-saww saying that during the (putting on) the clothing’’.[267]
باب 114 آداب الفرش و التواضع فيها
CHAPTER 114 – ETIQUETTES OF THE BED AND THE HUMBLENESS IN IT
الآيات النحل وَ مِنْ أَصْوافِها وَ أَوْبارِها وَ أَشْعارِها أَثاثاً وَ مَتاعاً إِلى حِينٍ.
The Verses – (Surah) ‘Al Nahl’ – and from their wool, and their fur, and their hair (you make) furnishings and a provision for a while [16:80].
1- ن، عيون أخبار الرضا عليه السلام عَنِ الْبَيْهَقِيِّ عَنِ الصَّوْلِيِّ عَنْ عَوْنِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبَّادٍ قَالَ: كَانَ جُلُوسُ الرِّضَا ع فِي الصَّيْفِ عَلَى حَصِيرٍ وَ فِي الشِّتَاءِ عَلَى مِسْحٍ وَ لُبْسُهُ الْغَلِيظَ مِنَ الثِّيَابِ حَتَّى إِذَا بَرَزَ لِلنَّاسِ تَزَيَّنَ لَهُمْ.
(The book) ‘Uyoub Al Akhbaar Al-Reza-asws’, may the greeting be upon him-asws – from Al Bayhaqi, from Al Sawly, from Awn Bin Muhammad, from Abu Abbad who said,
‘The sitting of Al-Reza-asws in the summer would be upon the straw mat, and in the winter upon sack cloth, and his-asws clothing was the thick from the clothes until when he-asws came out to the people, he-asws adorned for them’’.[268]
2- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ نَظَرَ إِلَى فَرْشٍ فِي دَارِ رَجُلٍ فَقَالَ فِرَاشٌ لِلرَّجُلِ وَ فِرَاشٌ لِأَهْلِهِ وَ فِرَاشٌ لِضَيْفِهِ وَ الْفِرَاشُ الرَّابِعُ لِلشَّيْطَانِ.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad, from Al Asbahany, from Al Minqary, from Hammad Bin Isa,
‘From Abu Abdullah-asws, he-asws looked at a bed in a house of a man. He-asws said: ‘A bed for the man, and a bed for his wife, and a bed for his guest, and the fourth bed is for the Satan‑la’’.[269]
3- ل، الخصال عَنِ الْخَلِيلِ عَنْ عُمَرَ بْنِ حَفْصٍ عَنْ سُلَيْمَانَ بْنِ الْأَشْعَثِ عَنْ يَزِيدَ بْنِ خَالِدٍ عَنِ ابْنِ وَهْبٍ عَنِ ابْنِ هَانِئٍ عَنْ عَبْدِ الرَّحْمَنِ الْجَبَلِيِّ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: ذَكَرَ رَسُولُ اللَّهِ ص الْفِرَاشُ فَقَالَ فِرَاشٌ لِلرَّجُلِ وَ فِرَاشٌ لِلْمَرْأَةِ وَ فِرَاشٌ لِلضَّيْفِ وَ الرَّابِعُ لِلشَّيْطَانِ.
(The book) ‘Al Khisaal’ – from Al Khaleel, from Umar Bin Hafs, from Suleyman Bin Al Ash’as, from Yazeed Bin Khalid, from Ibn Wahab, from Ibn Hany, from Abdul Rahman Al Jabaly, from Jabir Bin Abdullah having said,
‘Rasool-Allah-saww mentioned the bed. He-saww said: ‘A bed for the man, and a bed for the wife, and a bed for the guest, and the fourth is for the Satan-la’’.[270]
4- مكا، مكارم الأخلاق عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَرَأَيْتُ فِي مَنْزِلِهِ نَضَداً وَ وَسَائِدَ وَ أَنْمَاطاً وَ مَرَافِقَ فَقُلْتُ لَهُ مَا هَذَا فَقَالَ مَتَاعُ الْمَرْأَةِ.
(The book) ‘Makarim Al Akhlaq – from Abdullah Bin Ata’a who said,
‘I entered to see Abu Ja’far-asws. I saw in his-asws house, furniture, and pillows (for the back), and rugs, and cushions (to sit on). I said to him-asws, ‘What is this?’ He-asws said: ‘Chattels of the woman (wife)’’.[271]
عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ عَنِ الْبَاقِرِ ع قَالَ: دَخَلَ قَوْمٌ عَلَى الْحُسَيْنِ بْنِ عَلِيٍّ ع فَقَالُوا يَا ابْنَ رَسُولِ اللَّهِ نَرَى فِي مَنْزِلِكَ أَشْيَاءَ مَكْرُوهَةً وَ قَدْ رَأَوْا فِي مَنْزِلِهِ بِسَاطاً وَ نَمَارِقَ
From Jabir Bin Abdullah,
‘From Al-Baqir-asws having said: ‘A group entered to see Al-Husayn-asws Bin Ali-asws. They said, ‘O son-asws of Rasool-Allah-saww! We see abhorrent things being in your-asws house!’ – and they had seen rugs and cushions in his-asws house.
فَقَالَ إِنَّمَا نَتَزَوَّجُ النِّسَاءَ فَنُعْطِيهِنَّ مُهُورَهُنَّ فَيَشْتَرِينَ بِهَا مَا شِئْنَ لَيْسَ لَنَا مِنْهُ شَيْءٌ.
He-asws said: ‘But rather, we-asws get married to the women, so we give them their dowries and they buy with it whatever they so desire to. There isn’t anything from it for us-asws’’.[272]
عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا تَزَوَّجَ عَلِيٌّ ع فَاطِمَةَ ع بَسَطَ الْبَيْتَ كَثِيباً وَ كَانَ فِرَاشُهُمَا إِهَابَ كَبْشٍ وَ مِرْفَقَتُهُمَا مَحْشُوَّةً لِيفاً وَ نَصَبُوا عُوداً يُوضَعُ عَلَيْهِ السِّقَاءُ فَسَتَرَهُ بِكِسَاءٍ.
From Jabir,
‘From Abu Ja’far-asws having said: ‘When Ali-asws married (Syeda) Fatima-asws, he-asws carpeted the house with sand, and their-asws bed was skin of a ram, and their-asws pillow was fibre stuffing, and they-asws set up a skin upon which a waterskin was placed, and covered it with a cloak’’.[273]
عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ أَدْخَلَ رَسُولُ اللَّهِ ص فَاطِمَةَ ع عَلَى عَلِيٍّ ع وَ سِتْرُهَا عَبَاءٌ وَ فَرْشُهَا إِهَابُ كَبْشٍ وَ وِسَادَتُهَا أَدَمٌ مَحْشُوَّةٌ بِمَسَدٍ.
From Al Husayn Bin Nueym –
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Rasool-Allah-saww entered (escorted) (Syeda) Fatima-asws to Ali-asws and her-asws curtain was a cloak, and her-asws bed was sheepskin, and her-asws pillow was animal skin stuffed with fibre’’.[274]
وَ عَنْهُ ع قَالَ: إِنَّ فِرَاشَ عَلِيٍّ وَ فَاطِمَةَ ع كَانَ سَلْخَ كَبْشٍ يَقْلِبُهُ فَيَنَامُ عَلَى صُوفِهِ.
And he-asws said: ‘The bed of Ali-asws and Fatima-asws was skin of a ram. He-asws turned it so he‑asws could sleep upon its wool’’.[275]
وَ فِي كِتَابِ مَوَالِيدِ الصَّادِقِينَ قَالَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ الطَّالَقَانِيُّ رُوِيَ أَنَّهُ ص اعْتَزَلَ نِسَاءَهُ فِي مَشْرَبَةٍ لَهُ شَهْرَيْنِ وَ الْمَشْرَبَةُ الْعِلِّيَّةُ فَدَخَلَ عُمَرُ وَ فِي الْبَيْتِ أُهُبٌ عَطِنَةٌ وَ قَرَظٌ وَ النَّبِيُّ ص نَائِمٌ عَلَى حَصِيرٍ قَدْ أَثَّرَ فِي جَنْبِهِ وَ وَجَدَ عُمَرُ رِيحَ الْأُهُبِ فَقَالَ يَا رَسُولَ اللَّهِ مَا هَذِهِ الْأُهُبُ
And in ‘Kitab Al Mawaleed Al Sadiqeen’ – Muhammad Bin Ibrahim Al Talaqany said,
‘It is reported that he-saww isolated from his-saww wives in a chamber of his-asws for two months, and the chamber was at Aaliya. Umar entered and in the room was an untanned animal skin and tanned, and the Prophet-saww was asleep upon a straw mat which had impacted in his-saww side, and Umar found the stink of the untanned animal skin. He said, ‘O Rasool-Allah-saww! What is this untanned animal skin?’
قَالَ يَا عُمَرُ هَذَا مَتَاعُ الْحَيِّ
He-saww said: ‘O Umar! These are chattels of the living’.
فَلَمَّا جَلَسَ النَّبِيُّ وَ كَانَ قَدْ أَثَّرَ الْحَصِيرُ فِي جَنْبِهِ قَالَ عُمَرُ أَمَّا أَنَا فَأَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ وَ لَأَنْتَ أَكْرَمُ عَلَى اللَّهِ مِنْ قَيْصَرَ وَ كِسْرَى وَ هُمَا فِيمَا هُمَا فِيهِ مِنَ الدُّنْيَا وَ أَنْتَ عَلَى الْحَصِيرِ وَ قَدْ أَثَّرَ فِي جَنْبِكَ
When the Prophet-saww sat up, and the impact of the straw mat was in his-saww side, Umar said, ‘As for me, I testify that you-saww are a Rasool-saww of Allah-saww, and you-saww are more honourable to Allah-azwj than Caesar and Chosroe are, they are both in what they are in from (luxuries of) the world, while you-saww are upon the straw mat, and it has impacted in your‑saww side!’
فَقَالَ النَّبِيُّ ص أَ مَا تَرْضَى أَنْ تَكُونَ لَهُمُ الدُّنْيَا وَ لَنَا الْآخِرَةُ.
The Prophet-saww said: ‘Are you not satisfied that the world happens to be for them and for us (Muslims) is the Hereafter?’’[276]
5- مكا، مكارم الأخلاق عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: رُبَّمَا قُمْتُ أُصَلِّي وَ بَيْنَ يَدَيَّ وِسَادَةٌ فِيهَا تَمَاثِيلُ طَائِرٍ فَجَعَلْتُ عَلَيْهَا ثَوْباً وَ قَدْ أُهْدِيَتْ إِلَيَّ طِنْفِسَةٌ مِنَ الشَّامِ فِيهَا تَمَاثِيلُ طَيْرٍ فَأَمَرْتُ بِهِ فَغُيِّرَ رَأْسُهُ فَجُعِلَ كَهَيْئَةِ الشَّجَرِ
(The book) ‘Nakarim Al Akhlaaq’ – from Al Halby,
‘From Abu Abdullah-asws having said: ‘Sometimes I-asws stand to pray Salat and in front of me‑asws is a pillow wherein is a picture of a bird. I-asws make a cloth to be upon it, and carpet has been gifted to be from Syrian wherein are pictures of a bird. So, I-asws instructed with it and its head was altered and made to be as if it was a tree’.
وَ قَالَ إِنَّ الشَّيْطَانَ أَشَدَّ مَا يَهُمُّ بِالْإِنْسَانِ إِذَا كَانَ وَحْدَهُ.
And he-asws said: ‘The Satan-la is severest of what he-la is concerned with the human being when he were to be alone!’’[277]
عَنْ أَبِي الْحَسَنِ ع قَالَ: دَخَلَ قَوْمٌ عَلَى أَبِي جَعْفَرٍ ع وَ هُوَ عَلَى بِسَاطٍ فِيهِ تَمَاثِيلُ فَسَأَلُوهُ فَقَالَ أَرَدْتُ أَنْ أَهَبَهُ.
From Abu Al-Hassan-asws having said: ‘A group entered to see Abu Ja’far-asws and he-asws was upon a carpet wherein were pictures. They asked him-asws. He-asws said: ‘I-asws have intended to gift it’’.[278]
عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا بَأْسَ أَنْ يَكُونَ التَّمَاثِيلُ فِي الْبُيُوتِ إِذَا غُيِّرَتِ الصُّورَةُ.
From Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘There is no problem for the pictures happening to be in the rooms when the face is altered’’.[279]
عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ تَمَاثِيلِ الشَّجَرِ وَ الشَّمْسِ وَ الْقَمَرِ قَالَ لَا بَأْسَ مَا لَمْ يَكُنْ فِيهِ شَيْءٌ مِنَ الْحَيَوَانِ.
From Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about the pictures of the tree, and the sun, and the moon. He-asws said: ‘There is no problem for as long there does not happen to be in it anything from the living beings’’.[280]
عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ يَعْمَلُونَ لَهُ ما يَشاءُ مِنْ مَحارِيبَ وَ تَماثِيلَ مَا التَّمَاثِيلُ الَّتِي كَانُوا يَعْمَلُونَ
From Abu Al Abbas –
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: They were making for him whatever he so desired, from the prayer Niches, and figurines, [34:13], ‘What are the figurines which they had been making?’
قَالَ أَمَا وَ اللَّهِ مَا هِيَ التَّمَاثِيلَ الَّتِي تُشْبِهُ النَّاسَ وَ لَكِنْ تَمَاثِيلُ الشَّجَرِ وَ نَحْوِهِ.
He-asws said: ‘But, by Allah-azwj! These were not the figurines which resembled the people! But, these were figurines of the three and its like’’.[281]
عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نَبْسُطُ عِنْدَنَا الْوَسَائِدَ فِيهَا التَّمَاثِيلُ وَ نَفْرُشُهَا
From Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘We tend to extend the cushions with us wherein are the pictures, and we furnish these’.
قَالَ لَا بَأْسَ بِمَا يُبْسَطُ مِنْهَا وَ يُفْرَشُ وَ يُوطَأُ إِنَّمَا يُكْرَهُ مِنْهَا مَا نُصِبَ عَلَى الْحَائِطِ وَ السَّرِيرِ.
He-asws said: ‘There is no problem with what is extended from these and furnished and treaded upon. But rather, the disliked from these is what is set up upon the walls and the bed’’.[282]
[1] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 94 H 1
[2] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 95 H 1
[3] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 95 H 2
[4] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 1
[5] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 2
[6] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 3
[7] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 4
[8] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 5
[9] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 6 a
[10] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 6 b
[11] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 7 a
[12] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 7 b
[13] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 8
[14] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 9 a
[15] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 9 b
[16] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 10
[17] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 11
[18] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 12
[19] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 13 a
[20] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 96 H 13 b
[21] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 1
[22] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 2
[23] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 3
[24] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 4
[25] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 5
[26] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 6
[27] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 7
[28] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 8
[29] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 9
[30] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 10
[31] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 11
[32] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 12
[33] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 13
[34] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 14
[35] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 15
[36] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 16
[37] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 1
[38] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 2
[39] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 3
[40] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 4
[41] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 5
[42] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 6
[43] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 7
[44] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 8
[45] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 9
[46] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 10
[47] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 11
[48] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 12
[49] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 13
[50] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 14
[51] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 15
[52] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 16
[53] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 17
[54] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 18
[55] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 19 a
[56] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 19 b
[57] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 20
[58] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 21
[59] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 22
[60] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 23 a
[61] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 23 b
[62] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 23 c
[63] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 23 d
[64] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 23 e
[65] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 23 f
[66] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 98 H 23 g
[67] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 1
[68] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 2
[69] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 3
[70] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 4
[71] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 5
[72] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 6
[73] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 7
[74] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 8
[75] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 9
[76] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 10
[77] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 11
[78] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 12
[79] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 13
[80] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 14
[81] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 15
[82] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 16
[83] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 17
[84] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 18
[85] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 19
[86] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 20
[87] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 21
[88] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 22
[89] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 23 a
[90] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 23 b
[91] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 24
[92] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 25
[93] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 26
[94] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 99 H 27
[95] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 100 H 1
[96] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 100 H 2
[97] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 100 H 3
[98] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 100 H 4
[99] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 100 H 5
[100] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 100 H 6
[101] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 100 H 7
[102] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 100 H 8
[103] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 100 H 9
[104] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 100 H 10
[105] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 100 H 11
[106] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 100 H 12
[107] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 100 H 13
[108] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 101 H 1
[109] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 101 H 2
[110] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 101 H 3 a
[111] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 101 H 3 b
[112] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 101 H 4
[113] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 101 H 5
[114] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 101 H 6
[115] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 101 H 7
[116] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 101 H 8
[117] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 101 H 9
[118] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 101 H 10
[119] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 102 H 1
[120] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 102 H 2
[121] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 102 H 3
[122] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 1
[123] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 2
[124] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 3
[125] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 4
[126] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 5
[127] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 6
[128] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 7
[129] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 8
[130] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 9
[131] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 10
[132] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 11
[133] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 12
[134] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 13
[135] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 14
[136] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 15
[137] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 16
[138] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 17
[139] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 18
[140] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 19
[141] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 20
[142] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 103 H 21
[143] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 104 H 1
[144] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 104 H 2
[145] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 104 H 3
[146] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 104 H 4
[147] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 105 H 1
[148] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 105 H 2
[149] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 105 H 3
[150] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 105 H 4
[151] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 105 H 5
[152] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 105 H 6
[153] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 105 H 7
[154] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 105 H 8
[155] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 106 H 1
[156] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 1
[157] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 2
[158] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 3
[159] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 4
[160] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 5
[161] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 6
[162] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 7
[163] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 8
[164] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 9
[165] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 10
[166] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 11
[167] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 12
[168] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 13
[169] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 14
[170] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 15 a
[171] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 107 H 15 b
[172] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 1
[173] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 2
[174] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 3
[175] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 4
[176] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 5
[177] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 6
[178] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 7
[179] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 8
[180] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 9
[181] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 10
[182] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 11
[183] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 12
[184] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 13
[185] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 14
[186] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 15
[187] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 16
[188] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 108 H 17
[189] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 1
[190] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 2
[191] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 3 a
[192] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 3 b
[193] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 3 c
[194] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 4 a
[195] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 4 b
[196] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 4 c
[197] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 5
[198] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 6
[199] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 7
[200] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 8
[201] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 9 a
[202] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 9 b
[203] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 10
[204] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 11
[205] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 12
[206] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 13
[207] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 14
[208] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 15
[209] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 16 a
[210] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 16 b
[211] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 16 c
[212] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 16 d
[213] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 17
[214] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 18
[215] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 19
[216] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 20 a
[217] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 20 b
[218] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 21
[219] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 22
[220] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 23 a
[221] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 23 b
[222] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 23 c
[223] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 23 d
[224] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 23 e
[225] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 23 d
[226] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 23 e
[227] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 23 f
[228] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 23 g
[229] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 23 h
[230] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 23 i
[231] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 1
[232] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 2
[233] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 3
[234] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 4
[235] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 5
[236] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 6
[237] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 7
[238] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 8
[239] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 9
[240] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 10
[241] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 11
[242] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 12
[243] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 13
[244] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 14
[245] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 15
[246] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 16
[247] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 17
[248] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 18
[249] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 19
[250] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 24 / 20
[251] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 25 a
[252] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 25 b
[253] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 25 c
[254] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 25 d
[255] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 25 e
[256] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 25 f
[257] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 26
[258] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 27
[259] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 28
[260] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 109 H 29
[261] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 110 H 1 a
[262] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 110 H 1 b
[263] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 110 H 1 c
[264] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 111 H 1
[265] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 112 H 1
[266] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 113 H 1
[267] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 113 H 2
[268] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 1
[269] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 2
[270] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 3
[271] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 4 a
[272] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 4 b
[273] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 4 c
[274] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 4 d
[275] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 4 e
[276] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 4 f
[277] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 5 a
[278] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 5 b
[279] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 5 c
[280] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 5 d
[281] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 5 e
[282] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 114 H 5 f