علل الشرائع

REASONS FOR THE LAWS

الشيخ الصدوق أبي جعفر محمد بن علي ابن الحسين بن موسى بن بابويه القمي ره المتوفى سنة 381 ه‍

AL SHEYKH AL SADOUQ ABU JA’FAR MUHAMMAD BIN ALI IBN AL HUSAYN BIN MUSA BIN BABUWAYH AL QUMMY – DIED 381 AH

الجزء الثاني

VOLUME TWO

Part 3 out of 3

 

Note – This is an extract from the original. We have not included reports and certain Ahadeeth narrated by the Nasibis and those which contained elements of insults to the People^-asws of the Household.

بسم الله الرحمن الرحيم الحمد لله رب العالمين، وصلى الله على سيدنا محمد وآله الطاهرين، وسلم تسليما.

In the Name of Allah^-azwj the Beneficent, the Merciful. The Praise is for Allah^-azwj Lord^-azwj of the Worlds, and Blessing be upon our Chief Muhammad^-saww and his^-saww Purified Progeny^-asws, and greetings with abundant greetings.

(باب 251 – علة خلق الذر)

Chapter 251 – Reason for the Creation of the (dust) Particles

حدثنا أحمد بن محمد بن عيسى العلوي الحسيني رحمه الله قال: حدثنا محمد بن ابراهيم بن اسباط قال حدثنا أحمد بن محمد بن زياد القطان قال: حدثني أبو الطيب أحمد بن محمد بن عبد الله قال حدثني عيسى بن جعفر العلوي العمري عن آبائه عن عمر بن علي عن أبيه علي بن أبي طالب عليه السلام انه سئل مما خلق الله الذر الذي يدخل في كوة البيت؟ فقال: ان موسى عليه السلام: لما قال ربى أرنى انظر اليك، قال الله تعالى: ان استقر الجبل لنوري فانك ستقوى على أن تنظر إلي وان لم يستقر فلا تطيق أبصاري لضعفك،

Ahmad Bin Muhammad Bin Isa Al Alawy Al Husayni narrated to us, from Muhammad Bin Ibrahim Bin Asbaat, from Ahmad Bin Muhammad Bin Ziyad Al Qatan, from Abu Al Tayb Ahmad Bin Muhammad Bin Abdullah, from Isa Bin Ja’far Al Alawy Al Amary, from his forefathers,

(It has been narrated) from a son of Ali^-asws, from his father^-asws Ali^-asws Bin Abu Talib^-asws, having been asked, from what Allah^-azwj Created the particles which enter into the openings of the house?’ So he^-asws said: ‘When Musa^-as said: ‘My^-as Lord^-azwj! Show Yourself^-azwj to me^-as so that I^-as can look at You^-azwj’, Allah^-azwj the High Said: “If the mountain were to remain stable due to My^-azwj Light, so you^-as would have the strength to look at Me^-azwj, and if it does not remain stable, so your^-as vision would not be able to tolerate visualising Me^-azwj”.

فلما تجلى الله تبارك وتعالى للجبل تقطع ثلاث قطع، فقطعة ارتفعت في السماء، وقطعة غاصت تحت الارض، وقطعة تفتت فهذا الذر من ذلك الغبار، غبار الجبل.

So when Allah^-azwj Blessed and High Manifested (the Noor/Light) to the mountain, it broke into three pieces – a piece which raised up into the sky, and a piece which submerged beneath the ground, and a piece which fragmented. So these are the particles from that dust, dust of the mountain’.[1]

(باب 252 – علة خلق الوجه من غير كبر)

Chapter 252 – Reason for the worn out face without old age

حدثنا أحمد بن محمد بن عيسى العلوي الحسيني رضي الله عنه قال حدثنا محمد بن ابراهيم بن اسباط قال: حدثنا أحمد بن محمد بن زياد القطان قال: حدثني أبو الطيب أحمد بن محمد بن عبد الله قال: حدثني عيسى بن جعفر العلوي العمري عن آبائه عن عمر بن علي عن أبيه علي بن أبي طالب عليه السلام ان النبي صلى الله عليه وآله قال مر أخي عيسى عليه السلام بمدينة وفيها رجل وامرأة يتصايحان، فقال: ما شأنكما؟ قال: يا نبي الله هذه امرأتي وليس بها بأس صالحة ولكني أحب فراقها، قال: فأخبرني على كل حال ما شأنها؟ قال: هي خلقة الوجه من غير بكر، قال يا امرأة أتحبين أن يعود ماء وجهك طريا، قالت: نعم، قال لها: إذا أكلت فاياك ان تشبعين لان الطعام إذا تكاثر على الصدر فزاد في القدر ذهب ماء الوجه، ففعلت ذلك فعاد وجهها طريا.

Ahmad Bin Muhammad Bin Isa Al Alawy Al Husayni narrated to us, from Muhammad Bin Ibrahim Bin Asbaat, from Ahmad Bin Muhammad Bin Ziyad Al Qatan, from Abu Al Tayyib Ahmad Bin Muhammad Bin Abdullah, from Isa Bin Ja’far Al Alawy Al Amary, from his forefathers,

(It has been narrated) from a son of Ali^-asws, from his father^-asws Ali^-asws Bin Abu Talib^-asws that: ‘The Prophet^-saww said: ‘My^-saww brother^-as, Isa^-as passed by a city, and there was a man and a woman shouting (at each other). So he^-as said: ‘What is the affair of the two of you?’ He said, ‘O Prophet^-as of Allah^-azwj! This is my wife, and there is no problem with her, righteous, but I would like to separate from her’. He^-as said: ‘So inform me^-as upon every state, what is her matter?’ He said, ‘She is of a worn out face without old age’. He^-as said: ‘O woman! Would you like it that I^-as return the water of your face to be soft?’ She said, ‘Yes’. He^-as said: ‘Whenever you eat, so beware of satiating yourself (completely), because the food, when it is abundant upon the chest, so it increases in the measurement, and the water of the face goes away’. So she did that, and the softness returned to her face’.[2]

(باب 253 – علة علامات الصبر)

Chapter 253 – Reason for the signs of the patience

حدثنا أحمد بن محمد بن عيسى العلوي الحسيني رضي الله عنه قال: حدثنا محمد بن ابراهيم بن اسباط قال: حدثنا أحمد بن محمد بن زياد القطان قال: حدثنا أبو الطيب أحمد بن محمد بن عبد الله قال حدثني عيسى بن جعفر العلوي العمري عن آبائه عن عمر بن علي بن أبي طالب عليه السلام ان النبي صلى الله عليه وآله قال: علامة الصابر في ثلاث، أولها أن لا يكسل، والثانية أن لا يضجر، والثالثة أن لا يشكو من ربه تعالى، لانه إذا كسل فقد ضيع الحق وإذا ضجر لم يؤد الشكر وإذا شكى من ربه عزوجل فقد عصاه.

Ahmad Bin Muhammad Bin Isa Al Alawy Al Husayni narrated to us, from Muhammad Bin Ibrahim Bin Asbaat, from Ahmad Bin Muhammad Bin Ziyad Al Qataan, from Abu Al Tayyub Ahmad Bin Muhammad Bin Abdullah, from Isa Bin Ja’far Al Alawy Al Amary, from his forefathers,

(It has been narrated) from a son of Ali^-asws Bin Abu Talib^-asws that the Prophet^-saww said: ‘The signs of patient are in three – the first is that he does not laze, and the second is that he does not get angry, and the third is that he does not complain from his Lord^-azwj the High. This is because, when he is lazy so he has wasted the right (of the Given strength), and when he is angry, he does not fulfill the thanks, and when he complain from his Lord^-azwj Mighty and Majestic, so he has disobeyed Him^-azwj’.[3]

(باب 255 – العلة التي من أجلها جعل الشهادة في النكاح)

Chapter 255 – The reason due to which the witnessing has been Made to be regarding the marriage

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار قال حدثنا ابراهيم بن هاشم عمن ذكره عن درست بن أبي منصور عن محمد بن عطية عن زرارة قال: قال أبو جعفر (ع) انما جعل الشهادة في النكاح للميراث.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from the one who mentioned it, from Darast Bin Abu Mansour, from Muhammad Bin Atiya, from Zarara who said,

‘Abu Ja’far^-asws said: ‘But rather, the witnessing has been Made to be regarding the marriage due to the inheritance (involved)’.[4]

(باب 256 – العلة التي من أجلها حرم الجمع بين الاختين)

Chapter 256 – The reason due to which it is Forbidden to gather two sisters (as two wives for one man)

أخبرني علي بن حاتم قال: أخبرنا القاسم بن محمد قال: حدثنا حمدان ابن الحسين عن الحسن بن الوليد عن مروان بن دينار قال: قلت لابي ابراهيم عليه السلام لاي علة لا يجوز للرجل أن يجمع بين الاختين، فقال: لتحصين الاسلام، سائر الاديان ترى ذلك.

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad, from Hamdan Ibn Al Husayn, from Al Hassan Bin Al Waleed, from Marwan Bin Dinaar who said,

‘I said to Abu Abdullah^-asws, ‘For which reason is it not allowed for the man that he should gather between the two sisters (as his wives)?’ So he^-asws said: ‘For the fortification of Al-Islam. The rest of the religions view that (as well)’.[5]

(باب 257 – العلة التي من أجلها نهي عن تزويج المرأة) على عمتها وخالتها)

Chapter 257 – The reason due to which it is Forbidden to marry the woman on top of her paternal aunt and her maternal aunt

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس عن عبد الرحمن بن محمد الاسدي عن أبي أيوب الخزاز عن محمد بن مسلم عن أبي جعفر عليه السلام قال: انما نهي رسول الله صلى الله عليه وآله عن تزويج المرأة على عمتها وخالتها اجلالا للعمة والخالة فإذا اذنت في ذلك فلا بأس.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Isamil, from Ali Bin Al Abbas, from Abdul Rahman Bin Muhammmad Al Asady, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘But rather, Rasool-Allah^-saww forbade from marrying the woman on top of her paternal aunt and her maternal aunt due to the respect of the paternal aunt and the maternal aunt. So when she allows with regards to that, so there is no problem’.[6]

أبي رحمه الله قال: حدثنا سعد بن عبد الله قال حدثنا أحمد بن محمد عن الحسن بن علي بن فضال عن ابن بكير عن محمد بن مسلم عن أبي جعفر (ع) قال لا تنكح ابنة الاخ ولا ابنة الاخت على عمتها ولا على خالتها وتنكح العمة والخالة على ابنة الاخ والاخت بغير اذنهما.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazaal, from Ibn Bakeyr, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Do not marry a daughter of the brother, nor a daughter of the sister upon her paternal aunt or upon her maternal aunt, and you can marry the paternal aunt and the maternal aunt upon a daughter of the brother and the sister, without the permission of these two’.[7]

(باب 258 – العلة التي من أجلها صار مهر السنة خمسمائة درهم)

Chapter 258 – The reason due to which the Sunnah dowry came to be of five hundred Dirhams

حدثنا محمد بن علي ماجيلويه قال: حدثنا علي بن ابراهيم عن أبيه عن علي بن معبد عن الحسين بن خالد قال: سألت أبا الحسن (ع) عن مهر السنة كيف صار خمسمائة درهم؟ فقال: ان الله تبارك وتعالى اوجب على نفسه أن لا يكبر مؤمن مائة تكبيرة ويحمده مائة تحميدة ويسبحه مائة تسبيحة ويهلله مائة تهليلة ويصلي على محمد وآل محمد مائة مرة ثم يقول اللهم زوجني من الحور العين إلا زوجه الله حوراء من الجنة وجعل ذلك مهرها فمن ثم اوحى الله إلى نبيه صلى الله عليه وآله ان يسن مهر المؤمنات خمسمائة درهم ففعل ذلك رسول الله صلى الله عليه وآله.

Muhammad Bin Ali Majaylawiya narrated to us, from Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Al Husayn Bin Khalid who said,

‘I asked Abu Al-Hassan^-asws about the Sunnah dowry, how did it come to be of five hundred Dirhams?’ So he^-asws said: ‘Allah^-azwj Blessed and High Obligated upon Himself^-azwj that a Believer would not Exclaim the Greatness (of Allah^-azwj a hundred times, and Praise Him^-azwj with a hundred Praises, and Glorify Him^-azwj with a hundred Glorifications, and extol His^-azwj Holiness a hundred times, and send Salawaat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww a hundred times, then says, ‘O Allah^-azwj! Get me married to the Maiden Houries’, except that Allah^-azwj Will get him to be married to the Houries from the Paradise, and Make that to be her dowry. Thus, from then Allah^-azwj Revealed unto His^-azwj Prophet^-saww that he^-saww make a Sunnah of the dowry of the believing women to be of five hundred Dirhams. So, Rasool-Allah^-saww did that’.[8]

حدثنا الحسين بن أحمد بن ادريس عن أبيه عن احمد بن محمد عن عيسى عن ابن أبي نصر عن الحسين بن خالد قال: قلت لابي الحسن عليه السلام جعلت فداك كيف صار مهر النساء خمسمائة درهم اثنى عشر أوقية ونش، قال: ان الله اوجب على نفسه أن لا يكبره مؤمن مائة مرة، ويسبحه مائة مرة، ويحمده مائة مرة، ويهلله مائة مرة، ويصلى على محمد وآل محمد مائة مرة، ثم يقول: اللهم زوجني من الحور العين إلا زوجه الله فمن ثم جعل مهر النساء خمسمائة درهم وايما مؤمن خطب إلى أخيه حرم فبذل له خمسمائة درهم ولم يزوجه فقد عقه واستحق من الله تعالى أن لا يزوجه حوراء.

Al Husayn Bin Ahmad Bin Idrees narrated to us, from his father, from Ahmad Bin Muhammad, from Isa, from Ibn Abu Nasr, from Al Husayn Bin Khalid who said,

‘I said to Abu Al-Hassan^-asws, ‘May I be sacrificed for you^-asws! How did the Sunnah dowry come to be of five hundred Dirhams, twelve ounces (of gold), nothing more nor less?’ He^-asws said: ‘Allah^-azwj Obligated upon Himself^-azwj that a Believer would not exclaim the Greatness (of Allah^-azwj) one hundred times, and Glorify Him^-azwj a hundred times, and extol His^-azwj Holiness one hundred times, and send Salawaat upon Muhammad^-saww and the Progeny^-asws of Muhammad a hundred times, then says, ‘O Allah^-azwj! Get me to be married to the Maiden Houries’, except that Allah^-azwj Will get him married to them. So from then Allah^-azwj Made the dowry of the women to be of five hundred Dirhams. And whichever Believer addresses to his brother and is denied, and he does have five hundred Dirhams and does not get him married, so he has been ungrateful to him, and he would be deserving from Allah^-azwj the High that He^-azwj does not get him to be married to the Houries’.[9]

(باب 259 – العلة التي من أجلها صار مهر النساء) (عند المخالفين أربعة آلاف درهم)

Chapter 259 – The reason due to which the dowry of the women came to be of forty thousand Dirhams, among the adversaries

أبي رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا أحمد بن أبي عبد الله عن السياري عمن ذكره عن حماد عن حريز عن محمد بن اسحاق قال: قال أبو جعفر أتدري من أين صار مهور النساء أربعة آلاف درهم؟ قلت: لا قال: ان أم حبيبة بنت أبي سفيان كانت بالحبشة فخطبها النبي صلى الله عليه وآله فساق عنه النجاشي أربعة آلاف درهم فمن ثم هؤلاء يأخذون به فاما المهر فاثنى عشر اوقية ونش.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah, from Al Sayyari, from the one who mentioned it, from Hamaad, from Hareyz, from Muhammad Bin Is’haq who said,

‘Abu Ja’far^-asws said: ‘Do you know from where the dowries of the women came to be of forty thousand Dirhams?’ I said, ‘No’. He^-asws said: ‘Umm Habeeba, daughter of Abu Sufyan was at Ethiopia, so the Prophet^-saww addressed her, so Al-Najashi (the king) fixed the dower at forty thousand Dirhams. So from then on, they (the adversaries) are taking by it. So as for the dower, so it is twelve ounces of gold, nothing more or less’.[10]

(باب 260 – العلة التي من أجلها يجوز للرجل أن ينظر إلى) (امرأة يريد تزويجها)

Chapter 260 – The reason due to which it is allowed for the man to look at the woman intending to be married to her

أبي رحمه الله عن سعد بن عبد الله عن أحمد بن محمد بن عيسى عن البزنطي عن يونس بن يعقوب قال: قلت لابي عبد الله (ع) الرجل يريد أن يتزوج المرأة يجوز أن ينظر إليها قال نعم وترفق له الثباب لانه يريدان يشتريها بأغلا ثمن

My father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Bazanty, from Yunus Bin Yaqoub who said,

‘I said to Abu Abdullah^-asws, ‘The man intending to marry the woman, is it allowed that he looks at her?’ He^-asws said: ‘Yes, and she may remove veil (from her face) for him, because he is wanting to buy her at an expensive price’.[11]

(باب 261 – العلة التي من أجلها إذا قال الرجل لامرأته) (ما أتيتني وأنت عذراء لم يكن عليه حد)

Chapter 261 – The reason due to which when the man says to his wife, you did not come to me as a virgin, there would not be a Limit (Punishment) upon him

أبي رحمه الله عن عبد الله بن جعفر الحميري عن ابراهيم بن هاشم عن صفوان عن موسى عن بن بكير زرارة عن أبي جعفر (ع) في رجل قال لامرأته ما اتيتني وانت عذراء قال: ليس عليه شئ قد تذهب العذرة من غير جماع.

My father, from Abdullah Bin Ja’far Al Humeyri, from Ibrahim Bin Hashim, from Safwan, from Musa, from Bin Bakeyr Zarara,

(It has been narrated) from Abu Ja’far^-asws regarding a man who says to his wife, ‘You did not come to me and you were a virgin’. He^-asws said: ‘There is nothing upon him, for the virginity had gone from other than copulation’.[12]

(باب 262 – علة المهر ووجوبه على الرجال)

Chapter 262 – Reason for the dowry and its Obligation upon the men

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد ابن سنان ان أبا الحسن علي بن موسى الرضا (ع) كتب إليه في ما كتب من جواب مسائله قال: علة المهر ووجوبه على الرجال ولا يجب على النساء أن يعطين أزواحهن، قال: لان على الرجال مؤنة المرأة، لان المرأة بايعة نفسها، والرجل مشترى، ولا يكون البيع بلا ثمن ولا شراء بغير اعطاء الثمن مع النساء محظورات عن التعامل والمتجر مع علل كثيرة.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabi’e Al Sahaaf,

(It has been narrated) from Muhammad Ibn Sinan that Abu Al-Hassan Ali^-asws Bin Musa Al-Reza^-asws wrote to him in answer to what he had written asking him for the reason for the dowry and it being Obligatory upon the men and not being Obligatory upon the women to give it to their husbands. He^-asws said: ‘Because the expenses of the women are upon the men, because the woman sells herself, and the man is a buyer. The selling cannot happen without a price, nor buying with giving of the price, along with the prohibition of the dealings (business) and the jobs for the women, and along with many reasons’.[13]

(باب 263 – العلة التي من أجلها يكره أن يكون) (المهر أقل من عشرة دراهم)

Chapter 263 – The reason due to which it is disliked that the dowry happens to be less than ten Dirhams

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن يعقوب بن يزيد عن صفوان بن يحيى عن ابن مسكان عن أبي ايوب الخراساني عن محمد بن مسلم عن أبي عبد الله عليه السلام قال: قلت ادنى ما يجزى من المهر، قال: تمثال من سكرة.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Yaqoub Bin Yazeed, from Safwan Bin Yahya, from Ibn Muskan, from Abu Ayoub Al Khurasay, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said, ‘The lowest of what is allowed from the dowry?’ He^-asws said: ‘Some sugar’.[14]

(باب 266 – العلة التي من أجلها يجوز أن يتزوج) (في الشكاك ولا يجوز أن يتزوجوا)

Chapter 266 – The reason due to which it is allowed (for the man) to marry into the sceptics (about Religion), and it is not allowed (for the woman) to marry into them

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أيوب بن نوح عن صفوان عن موسي بن بكير عن زرارة عن أبي عبد الله عليه السلام قال: تزوجوا في الشكاك ولا تزوجوهم لان المرأة تأخذ من ادب زوجها ويقهرها على دينه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ayoub Bin Nuh, from Safwan, from Musa Bin Bakeyr, from Zarara,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Marry into the people of ‘doubts’ (Muslims without adhering to the Wilayah) but do not get (the women) to be married into them, because the woman takes from the ethics of her husband, and he overwhelms her upon his religion’.[15]

(باب 267 – العلة التي من أجلها لا يجوز أن يجامع) الرجل وفي البيت صبي

Chapter 267 – The reason due to which it is not allowed that the man should copulate and in the house is a child

حدثنا محمد بن الحسن رحمه الله قال حدثنا محمد بن الحسن الصفار عن أحمد بن محمد عن أبيه عن القاسم بن محمد الجوهري عن اسحاق بن ابراهيم عن حنان بن سدير عن أبيه قال: سمعت أبا عبد الله عليه السلام يقول لا يجامع الرجل امرأته ولا جاريته وفي البيت صبي فان ذلك يورثه الزنا.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad, from his father, from Al Qasim Bin Muhammad Al Jowhary, from Is’haq Bin Ibrahim, from Hamam Bin Sudeyr, from his father who said,

‘I heard Abu Abdullah^-asws saying: ‘The man should not copulate with his wife, nor with a slave girl, and in the house is an (awake) child, for he would inherit the adultery’.[16]

(باب 269 – العلة التي من أجلها إذا كان للرجل امرأتين كان) (جائزا له أن يفضل احديهما على الاخرى)

Chapter 269 – The reason due to which if there are two women for the man, it is allowed for him that he prefers one of the two over the other

أبي رحمه الله قال: حدثنا أحمد بن ادريس قال: حدثنا أحمد بن محمد ابن عيسى عن أبيه عن صفوان بن يحيى عن عبد الله بن مسكان عن الحسن بن زياد قال: سألت أبا عبد الله عليه السلام عن الرجل له امرأتان احديهما احب إليه من الاخرى، أله أن يفضلها بشئ؟ قال: نعم له أن يأتيها ثلاث ليال والاخرى ليلة لان له أن يتزوج اربع نسوة فليلته يجعلها حيث يشاء.

My father said, ‘Ahmad Bin Idrees narrated to us, from Ahmad Bin Muhammad Ibn Isa, from his father, from Safwan Bin Yahya, from Abdullah Bin Muskaan, from Al Hassan Bin Ziyad who said,

‘I asked Abu Abdullah^-asws about the man for whom are two wives, one of the two being more beloved to him that the other. Can he prefer her with something?’ He^-asws said: ‘Yes. It is for him that he comes to her three nights, and the other one for one night, because it is for him if he were to marry four wives, so his night, he came make it to be wherever he so desires to’.[17]

وبهذا الاسناد عن الحسن بن زياد عن أبي عبد الله عليه السلام قال: للرجل أن يفضل بعض نسائه على بعض ما لم يكن نسائه أربع.

And by this chain, form Al Hassan Bin Ziyad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It is for the man if he prefers one of his wives over the other, if he does not have four wives for him’.[18]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن أحمد بن محمد عن الحسن بن علي بن فضال عن علي بن عقبة عن رجل عن أبي عبد الله عن الرجل يكون له امرأتان، أله أن يفضل احديهما بثلاث ليال قال نعم.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazal, from Ali Bin Uqba, from a man,

(It has been narrated) from Abu Abdullah^-asws, about the man who happens to have two wives, is it for him that he prefers one of the two by three nights to one?’ He^-asws said: ‘Yes’.[19]

(باب 270 – العلة التي من أجلها لا يجوز للاسير أن يتزوج) (ما دام في أيدي المشركين)

Chapter 270 – The reason due to which it is not allowed for the captive man that he should get married for as long as he is in the hands of the Polytheists

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن القاسم بن محمد عن سليمان بن داود عن عيسي بن يونس عن الاوزاعي عن الزهري عن علي بن الحسين عليه السلام قال: لا يحل للاسير أن يتزوج ما دام في أيدي المشركين مخافة ان يولد له فيبقى ولده كافرا في أيديهم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Isa Bin Yunus, from Al Awzai’e, from Al Zuhry,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘It is not Permissible for the captive that he gets married for as long as he is in the hands of the Polytheists, in fear that he would be given a child, and his child would be an Infidel in their hands’.[20]

(باب 271 – العلة التي من أجلها أحل للرجل أن يتزوج أربع) (نسوة ولم يحل له أكثر من ذلك. والعلة التي من أجلها) (لا يجوز أن تتزوج المرأة الا زوجا واحدا) (والعلة التي من أجلها يتزوج العبد باثنتين)

Chapter 271 – The reason due to which it is Permissible for the man that he marries four women, and it is not allowed for him more than that; and the reason due to which it is not allowed that the woman marries except for one husband; and the reason due to which the slave can marry two (women)

 حدثنا علي بن أحمد قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله علة تزويج الرجل أربع نسوة وتحرم أن تتزوج المرأة أكثر من واحد لان الرجل إذا تزوج أربع نسوة كان الولد منسوبا إليه والمرأة لو كان لها زوجان أو أكثر من ذلك لم يعرف الولد لمن هو إذ هم المشتركون في نكاحها، وفي ذلك فساد الانساب والمواريث والمعارف.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Al Rabi’e Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Reza^-asws wrote to him in answer to what he had written to him asking him: ‘The reason for the marrying of the man to four women, and the Prohibition for the woman to marry more than one, is because when the man marries four women, the child born would be linked to him, and if the woman were to have two men, or more than that, the child would not be recognised for whom he it, because there are participants in the marriage, and in that is the spoilage of the lineages and the inheritances and the goodness’.[21]

(باب 272 – العلة التي من أجلها جعل الله تعالى الغير للرجال ولم يجعلها النساء)

Chapter 272 – The reason due to which Allah^-azwj the High Made the jealousy (Ghayrat) for the man and did not Make it for the women

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن أحمد ابن محمد بن عيسى عن علي بن الحكم عن محمد بن الفضل عن سعد الجلاب عن أبي عبد الله عليه السلام قال: ان الله تعالى لم يجعل الغيرة للنساء، انما تغار المنكرات منهن، فاما المؤمنات فلا، وانما جعل الله تعالى الغيرة للرجال لان الله قد أحل تعالى له أربعا، وما ملكت يمينه ولم يجعل للمرأة إلا زوجها وحده، فان بغت معه غيره كان زانية.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Ibn Muhammad Bin Isa, from Ali Bin Al Hakam, from Muhammad Bin Al Fazal, from Sa’ad Al Jalaab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj the High did not Make the ‘Ghayrat’ (protection via guardianship) for the women, but rather Ghayrat from them is an evil. So as for the Believing women, so no. But rather, Allah^-azwj the High Made the Ghayrat to be for the men because Allah^-azwj has Permitted four (wives) for him, and what his right hand possesses, and did not Make for the women except for one husband. So if she were to go to someone else apart from him, she would be an adulteress’.[22]

(باب 273 – علة حلق شعر المولود)

Chapter 273 – Reason for the shaving of the hair of the new born

حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد بن يحيى بن عمران الاشعري عن العباس بن معروف عن صفوان بن يحيى عمن حدثه عن أبي عبد الله عليه السلام قال: سئل ما العلة في حلق رأس المولود قال: تطهير من شعر الرحم.

My father narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad Bin ahya Bin Imran Al Ashary, from Al Abbas Bin Marouf, from Safwan Bin Yahya, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws, said, ‘He^-asws was asked what the reason was regarding the shaving of the head of the new born’. He^-asws said: ‘Purification from the hair of the womb’.[23]

(باب 275 – العلة التي من أجلها لا يقع الطلاق إلا على الكتاب والسنة)

Chapter 275 – The reason due to which the divorce does not take effect unless (if it is) upon the Book and the Sunnah

حدثنا أحمد بن الحسن القطان قال: حدثنا بكر بن عبد الله بن حبيب قال حدثنا تميم بن بهلول عن أبيه عن اسماعيل بن الفضل الهاشمي قال: قال أبو عبد الله (ع): لا يقع الطلاق إلا على الكتاب والسنة، لانه حد من حدود الله عزوجل يقول: (إذا طلقتم النساء فطقوهن لعدتهم وأحصوا العدة) ويقول: (وأشهدوا ذوي عدل منكم) ويقول: (وتلك حدود الله ومن يعتد حدود الله فقد ظلم نفسه) وان رسول الله صلى الله عليه وآله رد طلاق عبد الله بن عمر لانه كان خلافا للكتاب والسنة.

Ahmad Bin Al Hassan Al Qatan narrated to us, from Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahlool, from his father, from Ismail Bin Al Fazal Al Hashimiy who said,

‘Abu Abdullah^-asws said: ‘The divorce does not take effect unless it is upon the Book and the Sunnah, because it is a Limit from the Limits of Allah^-azwj Mighty and Majestic. He^-azwj is Saying [65:1] O Prophet! When you divorce women, divorce them for their prescribed time, and calculate the number of the days prescribed; and He^-azwj is Saying [65:2] and call to witness two men of justice from among you; and is Saying [65:1] and these are the limits of Allah, and whoever goes beyond the limits of Allah, he indeed does injustice to his own soul. And that Rasool-Allah^-saww refuted the divorce of Abdullah Bin Umar because it was opposite to the Book and the Sunnah’.[24]

(باب 276 – علة طلاق العدة والعلة التي من أجلها لا تحل) (المرأة لزوجها بعد تسع تطليقات. والعلة التي من أجلها (صار طلاق المملوك اثنتين)

Chapter 276 – Reason for the divorce waiting period; and the reason due to which the woman is not Permissible for her husband after nine divorces; and the reason due to which the divorce of the slaves came to be twice

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان أن ابا الحسن علي بن موسى الرضا (ع) كتب إليه فيما كتب من جواب مسائله علة الطلاق ثلاثا لما فيه من المهلة فيما بين الواحدة إلى الثلاث لرغبة تحدث أو سكون غضب ان كان وليكون ذلك تخويفا وتأديبا للنساء وزجرا لهن عن معصية ازواجهن فاستحقت المرأة الفرقة والمباينة لدخولها فيما لا ينبغي من معصية زوجها.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Rabi’e Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan^-asws Ali^-asws Bin Musa Al-Reza^-asws wrote to him in answer to what he had written asking him^-asws: ‘Reason for the three divorces is due to what is therein from the time gap with regards to what is between the one to the third in order for desire to be re-kindled, or the anger to be settled if there was any, and for that to be a scare and a discipline for the women from disobeying their husbands accruing the separation and the quarrelling which would enter her into what is not befitting from disobeying her husband.

وعلة تحريم المرأة بعد تسع تطليقات فلا تحل له أبدا عقوبة لئلا يتلاعب بالطلاق ولا تستضعف المرأة وليكون ناظرا في أموره متيقظا معتبرا وليكون يائسا لها من الاجتماع بعد تسع تطليقات.

And the reason for the Prohibition of the woman after nine divorces, so she would not be Permissible unto him, ever, as a punishment that perhaps he is playing with the divorce and belittling the woman, and that he would end up considering his affairs with more alertness, learning a lesson (from it), and he would become despaired from copulating with her after nine divorces.

وعلة طلاق المملوك اثنتين لان طلاق الامة على النصف وجعله اثنتين احتياطا لكمال الفرائض وكذلك في الفرق في العمدة للمتوفي عنها زوجها.

And reason for the divorces of the slaves, two, because a divorce of the slave girls is upon the half, and it has been made to be two, as a precaution in order to complete the Obligation. And similar to that is the difference regarding the waiting period of the widow whose husband has died’.[25]

حدثنا محمد بن ابراهيم بن اسحاق الطالقاني رضي الله عنه قال حدثنا أحمد بن محمد الهمداني عن علي بن الحسن بن علي بن فضال عن أبيه قال: سألت الرضا عليه السلام عن العلة التي من أجلها لا تحل المطلقة للعدة لزوجها حتى تنكح زوجا غيره فقال: ان الله تبارك وتعالى انما اذن في الطلاق مرتين فقال تعالى (الطلاق مرتان فامساك بمعروف أو تسريح باحسان) يعني في التطليقة الثالثة، ولدخوله فيما كره الله تعالى له من الطلاق الثالث حرمها عليه فلا تحل له حتى تنكح زوجا غيره لئلا يوقع الناس الاستخفاف بالطلاق ولا تضار النساء.

Muhammad Bin Ibrahim Bin Is’haq Al Talaqany narrated to us, from Ahmad Bin Muhammad Al Hamdany, from Ali Bin Al Hassan Bin Ali Bin Fazaal, from his father who said,

‘I asked Al-Reza^-asws about the reason due to which the divorced woman is not Permissible for her husband until she married another husband, so he^-asws said: ‘Allah^-azwj Blessed and High has Permitted with regards to the divorce, twice. So the High Said [2:229] Divorce (is only Permissible) twice, then keep (them) in good fellowship or let (them) go with kindness – Meaning in the third divorce, and due to the abhorrence for him to enter into the third divorce, Forbidden her unto him. Thus she would not be Permissible unto him until she marries another husband, lest the people fall upon belittling the divorce and hurt the women’.[26]

(277 – العلة التي من أجلها صار عدة المطلقة ثلاثة أشهر) (أو ثلاث حيض. وعدة المتوفي عنها زوجها) (أربعة أشهر وعشرة أيام)

Chapter 277 – The reason due to which the waiting period of the divorced woman came to be of three months or three menstruations; and the waiting period of the one widowed from her husband (came to be of) four months and ten days

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن خالد البرقي عن محمد بن خالد عن محمد بن سليمان الديلمي عن أبي الهيثم قال: سألت أبا الحسن الثاني عليه السلام كيف صارت عدة المطلقة ثلاث حيض أو ثلاثة أشهر وعدة المتوفى عنها زوجها أربعة أشهر وعشرا، قال: أما عدة المطلقة ثلاث حيض أو ثلاثة أشهر فلاستبراء الرحم من الولد، وأما المتوفي عنها زوجها، فان الله تعالى شرط للنساء شرطا فلم يحلهن فيه وفيما شرط عليهن، بل شرط عليهن مثل ما شرط لهن، فأما ما شرط لهن فانه جعل لهن في الايلاء أربعة أشهر لانه علم ان ذلك غاية صبر النساء

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Khalid Al Barqy, from Muhammad Bin Khalid, from Muhammad Bin Suleyman Al Daylami, from Abu Al Haysam who said,

‘I asked Abu Al-Hassan^-asws the second, how the waiting period of the divorced woman came to be of three menstruation, or three months, and the waiting period of the one widowed from her husband (came to be of) four months and ten days.

He^-asws said: ‘As for the waiting period of the divorced woman being of three menstruations or three months, so it is for the purging of the womb from the child. And as for the one widowed from her husband, so Allah^-azwj Mighty and Majestic Placed a condition upon the women, and there is no relaxation with regards to it and in what Condition has been Placed upon them. But, the condition against them is similar to what condition has been Placed for them. So as for the condition for them, so it has been Made for them regarding the swear (see Verse 2:226 below) is four months, because He^-azwj Knows that is the limit of the patience of the woman (from staying away from the man).

فقال عزوجل: (للذين يؤلون من نسائهم تربص أربعة أشهر) فلم يجز للرجل أكثر من أربعة أشهر في الايلاء لانه علم ان ذلك غاية صبر النساء عن الرجال، وأما ما شرط عليهن، فقال: (عدتهن أربعة أشهر وعشرا) يعني: إذا توفى عنها زوجها فاوجب عليها إذا أصيبت بزوجها وتوفي عنها مثل ما أوجب عليها في حياته إذا آلى منها، وعلم ان غاية صبر المرأة أربعة أشهر في ترك الجماع فمن ثم اوجب عليها ولها.

So the Mighty and Majestic Said [2:226] Those who swear that they will not go in to their wives should wait four months. Thus, it is not Permissible for the man, more than four months regarding the swear, because He^-azwj Knows that is the limit of the patience of the woman from (staying away) from the man. And as for the condition against them, so He^-azwj Said [2:234] And (as for) those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days – Meaning, when her husband dies from her, so it is Obligatory upon her when she is hit by the death of her husband similar to what was Obligatory upon her during his lifetime when he swore from her, and He^-azwj Knows the limit of the woman is of four months with regards to the neglecting of the copulation. So, from then, it is Obligated against her, and for her’.[27]

أخبرني علي بن حاتم قال: اخبرنا القاسم بن محمد عن حمدان بن الحسين عن الحسين بن الوليد عن محمد بن بكير عن عبد الله بن سنان قال: قلت لابي عبد الله (ع) لاي علة صار عدة المطلقة ثلاثة أشهر وعدة المتوفي عنها زوجها أربعة أشهر وعشرا، قال: لان حرقة المطلقة تسكن في ثلاثة أشهر، وحرقة المتوفى عنها زوجها لا تسكن إلا أربعة أشهر وعشرا.

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed, from Muhammad Bin Bakeyr, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullah^-asws, ‘For which reason did the waiting period of the divorced woman came to be of three months, and the waiting period of the one widowed from her husband (came to be of) four months and ten days?’ He^-asws said: ‘Because the sorrow of the divorced woman settles down in three months, and the sorrow of the widowed woman does not settle for four months and ten (days)’.[28]

(باب 278 – العلة التي من أجلها لا تحل الملاعنة لزوجها الذي لا عنها أبدا)

Chapter 278 – The reason due to which the cursed woman is not Permissible for her husband who cursed her, for ever

أخبرني علي بن حاتم قال أخبرنا القاسم بن محمد عن حمدان بن الحسين عن الحسين بن الوليد عن مروان بن دينار عن أبي الحسن موسى بن جعفر (ع) قال: قلت لاي علة لا تحل الملاعنة لزوجها الذي لا عنها ابدا، قال: لتصديق الايمان لقولهما بالله.

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed, from Marwan Bin Dinaar,

(It has been narrated) from Abu Al-Hassan Musa^-asws Bin Ja’far^-asws, said, ‘I said, ‘For which reason is the cursed woman not Permissible for her husband who cursed her, forever?’ He^-asws said: ‘Due to the ratification of both their words for the swearing by Allah^-azwj’.[29]

(باب 279 – العلة التي من أجلها لا تقبل شهادة النساء في) (الطلاق ولا في رؤية الهلال)

Chapter 279 – The reason due to which the testimony of the woman is not acceptable with regards to the divorce, nor with regards to sighting of the moon

حدثنا علي بن أحمد قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان أن أبا الحسن الرضا (ع) كتب إليه فيما كتب من جواب مسائله علة ترك شهادة النساء في الطلاق والهلال لضعفهن عن الرؤية ومحاباتهن النساء في الطلاق، فلذلك لا يجوز شهادتهن إلا في موضع ضرورة مثل شهادة القابلة، وما لا يجوز للرجال أن ينظروا إليه كضرورة تجويز شهادة أهل الكتاب إذا لم يوجد غيرهم، وفي كتاب الله تبارك وتعالى: (اثنان ذوا عدل منكم) مسلمين (أو آخران من غيركم) كافرين ومثل شهادة الصبيان على القتل إذا لم يوجد غيرهم.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Reza^-asws wrote to him in answer to what he has asked him: ‘The reason for the neglecting the testimony of the women with regards to the divorce and the moon sighting is due to the weakness of the vision and their favouring the women regarding the divorce. So, it is due to that, their testimonies are not allowed except in the place of necessity, similar to the testimony of the midwife, and what is not allowed for the men that they should be looking at like the necessity of the testimony of the People of the Book when others cannot be found. And it is in the Book of Allah^-azwj Blessed and High [5:106] two just persons from among you Muslims, or two others from among others than you,the unbelievers, and like the testimony of the children upon the murder, when others cannot be found’.[30]

(باب 281 – العلة التي من أجلها تعتد المطلقة من يوم طلقها) (زوجها والمتوفى عنها زوجها تعتد حين يبلغها الخبر)

Chapter 281 – The reason due to which the (start of the) waiting period of divorced woman is from the day her husband divorces her, and the waiting period of woman widowed from her husband is from when the news (of his death) reaches her

أبي رحمه الله عن سعد بن عبد الله عن أحمد بن محمد بن عيسى عن أحمد ابن محمد بن أبي نصر البزنطي عن أبي الحسن الرضا (ع) في المطلقة ان قامت البينة انه طلقها منذ كذا وكذا وكان عدتها انقضت فقد بانت. والمتوفي عنها زوجها تعتد حين يبلغها (الخبر) لانها تريدان تحد له.

My father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ahmad Ibn Muhammad Bin Abu Nasr Al Bazanty,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws regarding the divorced woman, if the proof is established that she is divorced since such and such a day, and her waiting period has passed, so she has been irrevocably divorced. And the woman widowed from her husband will start her waiting period when the news (of his death) reaches her, because she would want to restrict herself for him (wear black clothes, no adornments, etc.)’.[31]

(باب 282 – العلة التي من أجلها جعل في الزنا أربعة من الشهود) (وفي القتل شاهدان)

Chapter 282 – The reason due to which four witnesses have been Made to be for adultery, and two witnesses for the murder,

أبي رحمه الله عن عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن علي بن اشيم عمن رواه من أصحابنا عن أبي عبد الله (ع) انه قيل له: لم جعل في الزنا أربعة من الشهود، وفي القتل شاهدان؟ فقال: ان الله تعالى أحل لكم المتعة وعلم انها ستنكر عليكم فجعل الاربعة الشهود احتياطا لكم لو لا ذلك لاتى عليكم وقل ما يجتمع أربعة على شهادة بامر واحد.

My father, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Asheym, from the one who reported it, from our companions,

(It has been narrated) from Abu Abdullah^-asws, it having been said to him^-asws, ‘Why have four witnesses been Made to be regarding adultery, and regarding murder, two witnesses?’ So he^-asws said: ‘Allah^-azwj the High Permitted for you the temporary marriage and Knew that it would be denied upon you, therefore He^-azwj Made the four witnesses as a precaution for you. Had it not been for that, they (people) would have come to you and said (accusing you of adultery). Four (persons) will not gather upon one testimony with one matter’.[32]

حدثنا علي بن أحمد قال حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان: أن الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله: جعلت شهادة أربعة في الزنا واثنان في سائر الحقوق لشدة حصب المحصن، لان فيه القتل فجعلت الشهادة فيه مضاعفة مغلظة لما فيه من قتل نفسه وذهاب نسب ولده ولفساد الميراث.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Reza^-asws wrote to him in answer to his question: ‘The four testimonies have been Made to be with regards to the adultery, and two regarding the rest of the rights, due to the severity of (penalty involved) for the married ones, because therein is the killing (stoning to death), so the testimony was made to be more stricter due to what is therein from the killing of the soul, and the going away of the link to the child, and the spoilage of the inheritance’.[33]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن علي بن أحمد بن محمد عن أبيه عن اسماعيل ابن حماد بن أبي حنيفة عن أبيه حماد عن أبيه أبي حنيفة قال: قلت لابي عبد الله عليه السلام أيهما أشد الزنا أم القتل؟ قال: فقال القتل، قال: فقلت فما بال القتل جاز فيه شاهدان ولا يجوز في الزنا إلا أربعة؟ فقال لي: ما عندكم فيه يا أبا حنيفة، قال: قلت ما عندنا فيه إلا حديث عمر ان الله اخرج في الشهادة كلمتين على العباد قال: قال: ليس كذلك يا أبا حنيفة ولكن الزنا فيه حدان ولا يجوز أن يشهد كل أثنين على واحد لان الرجل والمرأة جميعا عليهما الحد، والقتل انما يقام الحد على القاتل ويدفع عن المقتول.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Ali Bin Ahmad Bin Muhammad, from his father, from Ismail Ibn Hamaad Bin Abu Haneefa, from his father, from Hamaad, from his father Abu Haneefa who said,

‘I said to Abu Abdullah^-asws, ‘Which of the two is more severe, the adultery or the murder?’ So he^-asws said: ‘The murder’. So I said, ‘So what is the matter that for the murder, two testimonies are allowed, and it is not allowed regarding the adultery except for four?’ So he^-asws said to me: ‘What is there with you, O Abu Haneefa?’ I said, ‘There is nothing with us except for a Hadeeth of Umar that Allah^-azwj Took out two words regarding the testimony, upon the servants’. He^-asws said : ‘It is not like that, O Abu Haneefa! But, there are two Limits (Punishments) in adultery, and it is not allowed that one would testify upon each of the two, because the Limit is upon both, the man and the woman. And the murder, the Limit would be established upon the murderer, and pushed away from the murdered (victim)’.[34]

(باب 285 – علة تحصين الامة الحر)

Chapter 285 – Reason for the fortification of the slave girl with the free (man)

وما رواه أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن النضر بن سويد عن عاصم بن حميد عن محمد بن مسلم قال: سألت أبا جعفر (ع) عن الرجل يزنى ولم يدخل بأهله يحصن، قال: لا ولا يحصن بالامة

And what my father reported, saying, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Hameed, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about the man who committed adultery and did not copulate with his wife be considered married?’ He^-asws said: ‘No, neither would he be considered married by having a slave girl’.

وما حدثني به محمد بن موسى بن المتوكل عن عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن العلاء بن رزين وابن بكر عن محمد بن مسلم قال سألت أبا جعفر (ع) عن الرجل يأتي وليدة امرأته بغير اذنها فقال عليه السلام عليه ما على الزاني يجلد مائة جلدة

And what was narrated to me by Muhammad Bin Musa Bin Al Mutawakkal, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Al A’ala Bin Razen and Ibn Bakr, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about the man who comes to the daughter of his wife without her permission. So he^-asws said: ‘What is upon the adulterer, he would be whipped with one hundred lashes’.

(باب 286 – العلة التي من أجلها فضل الرجال على النساء)

Chapter 286 – The reason due to which is the preference of the man over the woman

حدثنا محمد بن علي ماجيلويه عن عمه عن أحمد بن أبي عبد الله عن أبي الحسن البرقي عن عبد الله بن جبلة عن معاوية بن عمار عن الحسن بن عبد الله عن آبائه عن جده الحسن بن علي بن أبي طالب عليهم السلام قال: جاء نفر من اليهود إلى رسول الله صلى الله عليه وآله فسأله اعلمهم عن مسائل فكان فيما سأله ان قال له: ما فضل الرجال على النساء؟ فقال النبي صلى الله عليه وآله: كفضل السماء على الارض، وكفضل الماء على الارض، فالماء يحيى الارض، وبالرجال تحيى النساء لو لا الرجال ما خلقت النساء يقول الله عزوجل: (الرجال قوامون على النساء بما فضل الله بعضهم على بعض وبما انفقوا من أموالهم)

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle, from Ahmad Bin Abu Abdullah, from Abu Al Hassan Al Barqy, from Abdullah Bin Jabala, from Muawiya Bin Amaar, from Al Hassan Bin Abdullah, from his forefathers,

(It has been narrated) from his grandfather Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws having said: ‘A number of Jews came to Rasool-Allah^-saww. So, a scholar of theirs asked questions. Among what he asked him^-saww was that he said to him^-saww, ‘What is the preference of the man over the women?’ So the Prophet^-saww said: ‘Like the preference of the sky over the earth, and like the preference of the water over the earth, for the water revives the earth, and by the men, the women are revived. Had it not been for the man, the women would not have been Created. Allah^-azwj Mighty and Majestic is Saying [4:34] Men are the maintainers of women because Allah has Made some of them to excel others and because they spend out of their property’.

قال اليهودي: لاي شئ كان هكذا؟ فقال النبي صلى الله عليه وآله خلق الله تعالى آدم من طين، ومن فضلته وبقيته خلقت حواء، وأول من أطاع النساء آدم، فانزله الله تعالى من الجنة، وقد بين فضل الرجال على النساء في الدنيا ألا ترى إلى النساء كيف يحضن ولا يمكنهن العبادة من القذارة، والرجال لا يصيبهم شئ من الطمث، قال اليهودي صدقت يا محمد.

The Jew said, ‘For which thing was it like this?’ So the Prophet^-saww said: ‘Allah^-azwj the High Created Adam^-as from clay, and from its remnants and its remainder, Created Hawwa^-as, and the first one to obey a woman was Adam^-as, so Allah^-azwj the High Caused him^-as to descend from the Paradise. And the preference of the man over the women is evident in the world. Have you not seen the women how they menstruate and the worship is not possible for them due to the filth? And the men, nothing from the menstruation hits them’. The Jew said, ‘You^-saww have spoken the truth, O Muhammad^-saww’.[35]

(باب 287 – العلة التي من أجلها لا تحصن المتعة الحر)

Chapter 287 – The reason due to which the temporary marriage does not reckon a free man to be married

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن محمد بن أبي عمير عن هشام وحفص بن البختري عمن ذكره عن أبي عبد الله عليه السلام قال: في الرجل يتزوج المتعة اتحصنه؟ قال: لا انما ذلك على الشئ الدائم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Muhammad Bin Abu Umeyr, from Hisham and Hafs Bin Al Bakhtary, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws, said: ‘With regards to the man who marries temporarily, will he be considered married?’ He^-asws said: ‘No. But rather, that (being considered married) is upon the thing permanent’.[36]

(باب 288 – العلة التي من أجلها نهى عن طاعة النساء)

Chapter 288 – The reason due to which (men) been Forbidden from obeying the women

حدثنا علي بن أحمد بن عبد الله بن أحمد بن أبي عبد الله البرقي رحمه الله قال: حدثنى أبي عن جده أحمد بن أبي عبد الله عن أبيه عن محمد بن أبي عمير عن غير واحد عن الصادق جعفر بن محمد عن أبيه عن آبائه عليهم السلام قال: شكى رجل من أصحاب أمير المؤمنين عليه السلام نساءه، فقام علي (ع) خطيبا، فقال: معاشر الناس لا تطيعوا النساء على حال، ولا تأمنوهن على مال، ولا تذروهن يدبرن أمر العيال فانهن أن تركن وما أردن اوردنا المهالك، وعصين أمر المالك فانا وجدناهن لا ورع لهن عند حاجتهن ولا صبر لهن عند شهوتهن

Ali Bin Ahmad Bin Abdullah Bin Ahmad Bin Abu Abdullah Al narrated to us, from his father, from his grandfather Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Abu Umeyr, from someone else,

(It has been narrated) from Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘A man from the companions of Amir Al-Momineen^-asws complained about his womenfolk, so Ali^-asws stood up to address. So he^-asws said: ‘Group of the people! Do not obey the women upon (any) situation, and do not make them trustees upon wealth, and do not make them as viziers for the management of the dependants, for if they are left upon that they would revolve the affairs to the destruction, and disobey the orders of the Master^-azwj, for we have found them that there is no piety for them during their (own personal) needs, nor any patience for them during their desires.

البذخ لهن لازم وان كبرن والعجب لهن لاحق وان عجزن يكون رضاهن في فروجهن لا يشكرن الكثير، إذا منعن القليل ينسين الخير ويذكرن الشر يتهافتن بالبهتان ويتمادين في الطغيان ويتصدين للشيطان فداروهن على كل حال وأحسنوا لهن المقال لعلهن يحسن الفعال.

Luxury is a necessity for them even if they are old, and the self-conceitedness is a certainty for them even if they are frustrated. Their pleasure lies in their private parts. They are not grateful for the abundance. Whenever they are prevented from the little, they would forget the goodness and remember the evil, they snap with the slanders and are deliberately tyrannous, and are haunted by the Satan^-la. Therefore, dwell upon every situation, and talk good with them, perhaps their deeds would be good’.[37]

(باب 289 – علل نوادر النكاح)

Chapter 289 – Miscellaneous reasons for the marriage

حدثنا محمد بن الحسن رضي الله عنه قال حدثنا محمد بن الحسن الصفار قال: حدثنا أحمد بن محمد بن عيسى عن الحسن بن محبوب عن هشام بن سالم عن الحسين بن زرارة عن أبيه قال: سألت أبا جعفر عليه السلام عن رجل تزوج امرأة على حكمها قال: فقال لا يتجاوز بحكمها مهور آل محمد عليهم السلام اثنتا عشرة أوقية ونش وهو وزن خمسمائة درهم من الفضة،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Al Husayn Bin Zarara, from his father who said,

‘I asked Abu Ja’far^-asws about a man who marries a woman upon her judgment (stipulation of the dowry). So he^-asws said: ‘Her ruling should not exceed the dowries of the Progeny^-asws of Muhammad^-saww being twelve ounces (of gold) no more no less, and it is a weight of five hundred Dirhams from the silver’.

قلت: أرأيت أن تزوجها على حكمه ورضيت بذلك، فقال: ما حكم بشئ فهو جايز عليها قليلا كان أو كثيرا، قال: فقلت له كيف لم تجز حكمها عليه واجزت حكمه عليها، قال: فقال لانه حكمها فلم يكن لها أن تجوز ما سن رسول الله صلى الله عليه وآله وتزوج عليه نساؤه فرددتها إلى السنة واجزت حكم الرجل لانها هي حكمت وجعلت الامر في المهر إليه ورضيت بحكمه في ذلك فعليها أن تقبل حكمه في ذلك قليلا كان أم كثيرا.

I said, ‘What is your^-asws view if he marries her upon his stipulation (condition) and she is happy with that?’ So he^-asws said: ‘Whatever he decides so it is allowed upon her, be it little or a lot’. So I said to him^-asws, ‘How come her stipulation upon him is not allowed whereas his stipulation upon her is allowed?’

So he^-asws said: ‘Because he left the stipulation upon her and it is not for her that she should exceed what Rasool-Allah^-saww had made a Sunnah of, and he^-saww married his^-saww wives upon, therefore she has to be returned to the Sunnah; and the stipulation of the man is allowed (even though it may exceed the Sunnah) because she is under the stipulation and the matter of the dowry has been made to be for him and she is happy with his stipulation with regards to that. Therefore, it is upon her to accept his stipulation with regards to that, whether it was little or a lot’.[38]

وروي في خبر آخر أن الصادق عليه السلام قال: انما صار الصداق على الرجل دون المرأة وان كان فعلهما واحدا، فان الرجل إذا قضي حاجته منها قام عنها ولم ينتظر فراغها فصار الصداق عليه دونها لذلك.

And in has been reported in a Hadeeth that,

Al-Sadiq^-asws said: ‘But rather, the dower has come to be upon the man besides the woman, although both their actions are one, for the man, when he has fulfilled his need from her, arises from her, and does not wait her to be free from it. Therefore, the dower is upon him besides her, due to that’.[39]

حدثنا محمد بن علي (الشبامي) أبو الحسين الفقيه بمرو رذ، قال حدثنا أبو حامد أحمد بن محمد بن أحمد بن الحسين قال: حدثنا أبو الحسن أحمد بن خالد الخالدي قال حدثنا محمد بن أحمد بن صالح التميمي قال: حدثنا أبي أحمد بن صالح التميمي قال: حدثنا محمد بن حاتم العطار عن حماد بن عمرو عن جعفر بن محمد عن أبيه عن جده عن علي بن أبي طالب عليه السلام، في حديث طويل يذكر فيه وصية النبي صلى الله عليه وآله، ويقول فيها: ان رسول الله صلى الله عليه وآله كره أن يغشى الرجل امرأته وهي حائض فان فعل وخرج الولد مجذوما، أو به برص فلا يلو من إلا نفسه وكره أن يأتي الرجل أهله وقد احتلم حتى يغتسل من الاحتلام، فان فعل ذلك. خرج الولد مجنونا فلا يلو من إلا نفسه.

Muhammad Bin Ali  Abu Al Husayn(Al Shabamy), the jurist at Merouzad narrated to us, from Abu Haamid Ahmad Bin Muhammad Bin Ahmad Bin Al Husayn, from Abu Al Hassan Ahmad Bin Khalid Al Khalidy, from Muhammad Bin Ahmad Bin Salih Al Tameemy, from Abu Ahmad Bin Salih Al Tameemy, from Muhammad Bin Hatim Al Ataar, from Hamaad Bin Amro,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from grandfather^-asws, from Ali^-asws Bin Abu Talib^-asws, in a lengthy Hadeeth mentioning in it the will of the Prophet^-saww, and saying in it that: ‘Rasool-Allah^-saww abhorred that the man overwhelms his wife and she is menstruating, for if he were to do it, and the child comes out with vitiligo or with leprosy, therefore he should not blame anyone except for himself; and he^-saww abhorred that the man would come to his wife, and he has had seminal discharge, until he has washed from the seminal discharge, for if he were to do that, and the child comes out as insane, so he should not blame anyone except for himself’.[40]

حدثنا محمد بن أحمد السناني رحمه الله قال: حدثنا محمد بن أبي عبد الله الكوفي قال: حدثنا سهل بن زياد الآدمي عن عبد العظيم عن عبد الله الحسنى قال حدثني علي بن محمد العسكري عن أبيه محمد بن علي عن أبيه الرضا علي بن موسي عن أبيه موسى عن أبيه جعفر عن أبيه عليهم السلام قال: يكره للرجل أن يجامع في أول ليلة من الشهر وفي وسطه وفي آخره فانه من فعل ذلك خرج الولد مجنونا ألا ترى ان المجنون أكثر ما يصرع في أول الشهر ووسطه وآخره.

Muhammad Bin Ahmad Al Sanany narrated to us, Muhammad Bin Abu Abdullah Al Kufy, from Sahl Bin Ziyad Al Admay, from Abdul Azeem, from Abdullah Al Hasany,

(It has been narrated) from Ali^-asws Bin Muhammad Al-Askary^-asws, from his^-asws father^-asws Muhammad^-asws Bin Ali^-asws, from his^-asws father^-asws Al-Reza Ali^-asws Bin Musa^-asws, from his^-asws father^-asws Musa^-asws, from his^-asws father^-asws Ja’far^-asws, from his father^-asws having said: ‘It is disliked for the man that he should copulate in the first night of the month, and in the middle of it, and at the end of it, for if he were to do that, the child would come out as insane. Have you not seen that the insane mostly have epileptic fits in the first of the month, and the middle of it, and the end of it?’

وقال عليه السلام: من تزوج والقمر في العقرب لم ير الحسنى.

And he^-asws said: ‘The one who marries and the moon is in the scorpio, will never see goodness’.

وقال عليه السلام: من تزوج في محاق الشهر فليسلم لسقط الولد.

And he^-asws said: ‘The one who marries during the ‘Mahaaq’ of the month (27^th or 28^th or 29^th) so let him accept the miscarriage of the child’.[41]

حدثنا محمد بن ابراهيم أبو العباس الطالقاني رحمه الله قال: حدثنا أبو سعيد الحسن بن علي العدوي قال حدثنا يوسف بن يحيى الاصبهاني أبو يعقوب قال حدثنا أبو علي اسماعيل بن حاتم قال: حدثنا أبو جعفر احمد بن صالح بن سعيد المكي قال حدثنا عمر بن حفص عن اسحاق بن نجيح عن حصين عن مجاهد عن ابي سعيد الخدري قال: اوصى رسول الله صلى الله عليه وآله علي بن أبي طالب عليه السلام فقال: يا علي إذا دخلت العروس بيتك فاخلع خفها حين تجلس وأغسل رجليها وصب الماء من باب دارك إلى أقصى دارك فانك إذا فعلت ذلك اخرج الله من دارك سبعين لونا من الفقر وأدخل فيها سبعين لونا من البركة وأنزل عليك سبعين رحمة ترفرف على رأس العروس حتى تنال بركتها كل زاوية في بيتك وتأمن العروس من الجنون والجذام والبرص أو يصيبها ما دامت في تلك الدار، وامنع العروس في اسبوعها من الالبان والخل والكزبرة و التفاحة الحامضة من هذه الاربعة الاشياء.

Muhammad Bin Ibrahim Abu Al Abbas Al Talaqany narrated to us, from Abu Saeed Al Hassan Bin Ali Al Adawy, from Yusuf Bin Yahya Al Asbahany Abu Yaqoub, from Abu Ali Ismail Bin Hatim, from Abu Ja’far Ahmad Bin Salih Bin saeed Al Makky, from Umar Bin Hafs, from Is’haq Bin Naji’h, from Haseyn, from Mujahid, from Abu Saeed Al Khudry who said,

‘Rasool-Allah^-saww bequeathed to Ali^-asws Bin Abu Talib^-asws, so he^-saww said: ‘O Ali^-asws! When the bride enters your^-asws house, so take off her shoes when she sits down, and wash her two feet, and sprinkle the water from the door of your^-asws house to the remote places of your^-asws house. So if you^-asws were to do that, Allah^-azwj would Extract from your^-asws house, seventy types of poverty, and Enter into it seventy types of Blessings, and Send down upon you^-asws seventy Mercies hovering upon the head of the bride, until you^-asws would attain her Blessings in each nook and cranny in your^-asws house, and the bride would be secure from the insanity, and the vitiligo, and the leprosy which may have hit her, for as long as she is in that house. And prevent the bride in her (first) week, from the dairy products, and the vinegar, and the coriander, and the sour apples, from these four things’.

فقال علي عليه السلام: يا رسول الله ولاي شئ امنعها هذه الاشياء الاربعة؟ قال: الرحم تعقم وتبرد من هذه الاربعة الاشياء عن الولد وحصيرة في ناحية البيت خير من امرأة لا تلد، فقال علي (ع): يا رسول الله فما بال الخل تمنع منها؟ قال: إذا حاضت على الخل لم تطهر أبدا بتمام، والكزبرة تثير الحيض في بطنها وتشدد عليها الولادة. والتفاحة الحامضة تقلع حيضها، فيصير داء عليها،

So Ali^-asws said: ‘O Rasool-Allah^-saww! For which reason should I^-asws prevent her from these four things?’ He^-saww said: ‘The womb gets sterilised and cold due to these four things from the (giving of) birth, and a mat in the area of the house is better than a woman who does not give birth’. So Ali^-asws said: ‘O Rasool-Allah^-saww! What is the matter with the vinegar, to be prevented from her?’ He^-saww said: ‘Whenever she menstruates upon the vinegar, she does not get purified completely, ever, and the coriander stirs the menstruation (further) in her belly, and the birth would be difficult for her. And the sour apple takes off her menstruation, so it becomes an illness upon her’.

قال: يا علي لا تجامع امرأتك في أول الشهر ووسطه وآخره، فان الجنون والجذام والخبل يسرع إليها وإلى ولدها.

O Ali^-asws! Do not copulate with your^-asws wife during the first of the months, and the middle of it, and at the end of it, for the insanity, and the vitiligo, and the dementia would hasten towards her and to her child.

يا علي لا تجامع امرأتك بعد الظهر، فانه ان قضي بينكما ولد في ذلك الوقت يكون أحول والشيطان يفرح بالحول في الانسان.

O Ali^-asws! Do not copulate with your^-asws wife are the midday, for if a child is conceived for the two of you^-asws during that time, it would be squint-eyed, and the Satan^-la rejoices at the squint-eyed ones among the humans.

 يا علي لا تتكلم عند الجماع كثيرا فانه ان قضى بينكما ولد لا يؤمن أن يكون أخرس، ولا تنظر إلى فرج امرأتك وغض بصرك عند الجماع، فان النظر إلى الفرج يورث العمى – يعني في الولد –

O Ali^-asws! Do not speak a lot during the copulation, for if a child were to be conceived by both of you^-asws, it is not safe that it would be dumb. And do not look at the private part of your^-asws wife, and close your^-asws eyes during the copulation, for in the looking at the private part inherits the blindness – meaning in the child.

يا علي لا تجامع امرأتك بشهوة امرأة غيرك فانني اخشى ان قضي بينكما ولد ان يكون مخنثا مؤنثا مخبلا.

O Ali^-asws! Do not copulate with your^-asws wife with the desire for another woman, for I^-saww fear that if a child is conceived by both of you^-asws, it would become a sissy (weak), effeminate, demented.

يا علي إذا كنت جنبا في الفراش مع امرأتك فلا تقرأ القرآن، فاني اخشى أن ينزل عليكما نار من السماء فتحرقكما.

O Ali^-asws! If you^-asws are at the side of the bed along with your^-asws wife, so do not recite the Quran, for I^-saww fear that a fire from the sky would descend upon the two of you^-asws, so it would incinerate you^-asws both’.

يا علي لا تجامع امرأتك إلا ومعك خرقة ومع امرأتك خرقة ولا تمسحا بخرقة واحدة، فتقع الشهوة على الشهوة، وإن ذلك يعقب العداوة بينكما ثم يؤديكما إلى الفرقة والطلاق.

O Ali^-asws! Do not copulate with your^-asws wife except with you is a towel, and with your^-asws wife is a towel. And do not wipe with one towel, for the desire would fall upon the desire, and consequentially there would be enmity between the two of you, and it would invite the two of you to the separation and the divorce.

يا علي لا تجامع امرأتك من قيام فان ذلك من فعل الحمير وان قضى بينكما ولد يكون بوالا في الفراش كالحمير البوالة في كل مكان.

O Ali^-asws! Do not copulate with your^-asws wife while standing, for that is from the deeds of the donkeys, and if a child is conceived in between you two^-asws, it would be urinating in the bed like the donkeys urinate in every place.

يا علي لا تجامع امرأتك في ليلة الفطر فانه ان قضي بينكما ولد فيكبر ذلك الولد ولا يصيب ولدا إلى على كبر السن.

O Ali^-asws! Do not copulate with your^-asws wife during the day of (Eid) Al-Fitr, of if a child is conceived in between you two^-asws, so that child would grow up to be old, and he would not give birth up to the old age.

يا علي لا تجامع امرأتك ليلة الاضحى فانه ان قضى بينكما ولد يكون له ست أصابع أو أربع.

O Ali^-asws! Do not copulate with your wife on the night of (Eid) Al-Azha, for if a child is conceived in between you two^-asws, it would have either six fingers for it, or four.

يا علي لا تجامع امرأتك تحت شجرة مثمرة فانه ان قضى بينكما ولد يكون جلادا قتالا عريفا.

O Ali^-asws! Do not copulate with your^-asws wife under a fruit bearing tree, for if a child is conceived in between you two^-asws, it would be well known as an executioner, a killer.

يا علي لا تجامع امرأتك في وجه الشمس وتلالؤها إلا ان ترخى عليكما سترا، فان ان قضي بينكما ولد لا يزال في بؤس وفقر حتى يموت.

O Ali^-asws! Do not copulate with your^-asws wife in the face of the sun and its emergence except that you^-asws loosen a veil upon the both of you^-asws, for if a child is conceived in between you two^-asws, it would not cease to be in (financial) straitness and poverty until it dies.

يا علي لا تجامع اهلك بين الاذان والاقامة، فانه ان قضى بينكما ولد يكون حريصا على اهراق الدماء.

O Ali^-asws! Do not copulate with your^-asws wife between the two Azans and the Iqamas, for if a child is conceived in between you two^-asws, it would be keen for shedding the blood.

يا علي إذا حملت امرأتك فلا تجامعها إلا وأنت على وضوء، فانه ان قضى بينكما ولد يكون اعمى القلب، بخيل اليد.

O Ali^-asws! When your^-asws wife becomes pregnant, so do not copulate with her, except and you are upon ablution, for it a child is conceived in between you two^-asws, it would be blind of heart, stingy of hand.

يا علي لا تجامع اهلك في النصف من شعبان، فانه ان قضى بينكما ولد يكون مشوها ذا شأمة في شعره ووجهه.

O Ali^-asws! Do not copulate with your^-asws wife during the middle of Shaban, for if a child is conceived in between you two^-asws, it would be distorted, with a mole in its hair and its face.

يا علي لا تجامع اهلك في آخر درجة منه – يعني إذا بقى يومان – فانه ان قضى بينكما ولد كان مقدما.

O Ali^-asws! Do not copulate with your wife at the end point from it – meaning when there remain two days (of Shaban) – for if a child is conceived in between you two, it would be premature.

يا علي لا تجامع اهلك على شهوة اختها فان قضى بينكما ولد يكون عشارا أو عونا للظالم ويكون هلاك فئام من الناس على يديه.

O Ali^-asws! Do not copulate with your^-asws wife upon desire for her sister, for if a child is conceived in between you two, it would be either a tax collector, or a supporter of the unjust, and a lot of people would be destroyed upon his hands.

يا علي لا تجامع اهلك على سقوف البنيان فانه إذا قضى بينكما ولد يكون منافقا مماريا مبتدعا

O Ali^-asws! Do not copulate with your^-asws wife upon the ceiling of the building, for if a child is conceived in between you two, it would be a hypocrite, argumentative, an innovator.

يا علي وإذا خرجت في سفر فلا تجامع اهلك تلك الليلة فانه ان قضى بينكما ولد، فانه ينفق ماله في غير حق. وقرأ رسول الله صلى الله عليه وآله وسلم (ان المبذرين كانوا اخوان الشياطين).

O Ali^-asws! And when you go out on a journey, so do not copulate with your^-asws wife during that night, for if a child is conceived in between you two, so it would spend his wealth other than rightfully’. And Rasool-Allah^-saww recited [17:27] Surely the squanderers were always the brothers of the Satans’.

يا علي لا تجامع اهلك إذا خرجت إلى مسيرة ثلاثة أيام ولياليهن فانه إن قضى بينكما ولد يكون عونا لكل ظالم عليك.

O Ali^-asws! Do not copulate with your^-asws wife when you^-asws go out on a trip, for three days and three nights, if a child is conceived in between you two, it would be a supporter of every unjust one against you^-asws’. 

يا علي عليك بالجماع ليلة الاثنين فانه إن قضى بينكما ولد يكون حافظا لكتاب الله راضيا بما قسم الله عزوجل

O Ali^-asws! It is upon you^-asws to copulate with your^-asws wife on the day of Monday, for if a child is conceived in between you two, it would be a memoriser of the Book of Allah^-azwj, happy with whatever Allah^-azwj Mighty and Majestic Distributes to him.

يا علي ان جامعت اهلك في ليلة الثلاثاء، فانه يرزق الشهادة بعد شهادة أن لا إله إلا الله وأن محمدا رسول الله ولا يعذبه الله عزوجل مع المشركين ويكون طيب النكهة من الفم رحيم القلب سخى اليد طاهر اللسان من الغيبة، والكذب والبهتان

O Ali^-asws! If you^-asws were to copulate with your^-asws wife on the night of Tuesday, so it (child born) would be given the sustenance of a testimony after the two testimonies of ‘There is no god except for Allah^-azwj, and that Muhammad^-saww is Rasool-Allah^-saww’, and Allah^-azwj Mighty and Majestic  would not Punish him with the Polytheists, and he would be good of flavour from the mouth, merciful of heart, generous of the hand, clean of the tongue from the backbiting, and the lying, and the slandering.

يا علي وان جامعت اهلك ليلة الخمس فقضى بينكما ولد فانه يكون حاكما من الحكام أو عالما من العلماء وان جامعتها يوم الخميس عند زوال الشمس عن كبد السماء فقضى بينكما ولد فان الشيطان لا يقربه حتى يشيب، ويكون فهما، ويرزقه الله السلامة في الدين والدنيا،

O Ali^-asws! And if you^-asws were to copulate with your^-asws wife on the night of Thursday, and if a child is conceived in between you two, so the Satan^-la would not get close to him until he is a youth, and becomes of understanding, And Allah^-azwj would Grant him the safety in the world and the hereafter.

وان جامعتها ليلة الجمعة وكان بينكما ولد يكون خطيبا قوالا مفوها. وان جامعتها يوم الجمعة بعد العصر فقضى بينكما ولد فانه يكون معروفا مشهورا عالما. وان جامعتها ليلة الجمعة بعد العشاء الآخرة فانه يرجى أن يكون الولد بدلا من الابدال إن شاء الله.

And if you^-asws were to copulate with her on the night of Friday, and there was to be a child in between you two, it would be a preachers, an eloquent orator. And if you^-asws were to copulate on the day of Friday after Al-Asr, and a child is conceived in between you two, so it would be well know, famous scholar. And if you^-asws were to copulate with her on the night of Friday after Al-Isha the last, so it is hoped that he would be the boy in substitution from the substituted (girl), if Allah^-azwj so Desires it.

يا علي لا تجامع اهلك في أول ساعة من الليل فانه ان قضى بينكما ولد لا يؤمن أن يكون ساحرا مؤثرا للدنيا على الآخرة.

O Ali^-asws, do not copulate with your^-asws wife during the first time of the night, for it a child is conceived in between you two, it would be a magician, preferring for the world over the hereafter.

يا علي احفظ وصيتي هذه كما حفظتها عن جبرئيل عليه السلام.

O Ali^-asws! Preserve this bequest of mine^-saww, just as I^-saww have preserved in from Jibraeel^-as’.[42]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار رحمه الله عن ابراهيم بن هاشم عن صالح بن سعيد وغيره من أصحاب يونس عن يونس عن اصحابه عن أبي جعفر (ع) وأبي عبد الله عليه السلام قال: قلت رجل لحقت امرأته بالكفار، وقد قال الله عزوجل في كتابه (وإن فاتكم شئ من أزواجكم إلى الكفار فعاقبتم فأتوا الذين ذهبت ازواجهم مثل ما انفقوا) ما معنى العقوبة هاهنا؟ قال: ان الذي ذهبت امرأته فعاقب على امرأة اخرى غيرها – يعني تزوجها – فإذا هو تزوج امرأة اخرى غيرها فعلى الامام أن يعطيه مهر امرأته الذاهبة

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Salih Bin Saeed and another from the companions of Yunus, from Yusun, from his companion,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws, said, ‘I said, ‘A man’s wife attached herself with the Infidels, and Allah^-azwj Mighty and Majestic Says in His^-azwj Book [60:11] And if any of your wives has passed away from you to the unbelievers, then your turn comes (for sanctioning), give to those whose wives have gone away the like of what they have spent. What is the Meaning of the sanctioning over here?’ He^-asws said: ‘The one who wife has gone away, so the sanction is upon another woman – meaning marrying her. So when he marries another woman, other than her, so it is upon the Imam^-asws than he^-asws gives the dower of his wife who has gone away’.

فسألته فكيف صار المؤمنون يردون على زوجها المهر بغير فعل منهم في ذهابها وعلى المؤمنين أن يردوا على زوجها ما انفق عليها مما يصيب المؤمنون، قال يرد الامام عليه أصابوا من الكفار أو لم يصيبوا لان على الامام أن ينجز حاجته من تحت يده وان حضرت القسمة فله أن يسد كل نائبة تنوبة قبل القسمة وان بقى بعد ذلك شئ قسمه بينهم وان لم يبق لهم شئ فلا شئ لهم.

So I asked him^-asws, ‘So how did it become so that the Believers have to return the dower to her husband without a deed from them with regards to her going away, and it is upon the Believers that they should be returning to her husband what he had spent upon her, from whatever the Believers have achieved?’ He^-asws said: ‘The Imam^-asws would return to him, whether he has achieved anything (from the war booty) from the Infidels or has not achieved it, because it is upon the Imam^-asws that he^-asws recompenses his need from what is under his^-asws hand (control), and if the distribution (of the war booty) presents itself, so it is for him^-asws that he^-asws plugs the hole of each loss before the distribution, and if something were to remain after that, he^-asws would distribute it between them, and if there does not remain anything for them, so there would be nothing for them’.[43]

أبي رحمه الله عن سعد بن عبد الله عن أحمد وعبد الله ابني محمد بن عيسى عن الحسن بن محبوب عن جميل عن أبي عبيدة عن أبي عبد الله (ع) في الرجل يتزوج المرأة البكر أو الثيب فيرخي عليه وعليها الستر أو يغلق عليه وعليها الباب، ثم يطلقها فتقول: لم يمسني ويقول هو لم امسها، قال: لا يصدقان لانها تدفع عن نفسها العدة والرجل يدفع عن نفسه المهر.

My father, from Sa’ad Bin Abdullah, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Jameel, from Abu Ubeyda,

(It has been narrated) from Abu Abdullah^-asws regarding the man who marries the virgin woman, or divorced. So there was loosened a veil upon him and her, or a door was locked upon him and her, then he divorced her, so she was saying, ‘He did not touch me’, and he was saying, ‘I did not touch her’. He^-asws said: ‘Do not ratify both of them because she wants to repel the waiting period from herself, and the man wants to repel the dowry from himself’.[44]  

أبي رحمه الله قال: حدثنا أحمد بن ادريس قال: حدثنا محمد بن أحمد عن ابراهيم بن هاشم عن الحسين بن الحسن القزويني عن سليمان بن جعفر البصري عن عبد الله بن الحسين بن زيد بن علي بن أبي طالب عن أبيه عن جعفر بن محمد عن أبيه عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله إذا تجامع الرجل والمرأة فلا يتعريان فعل الحمارين فان الملائكة تخرج من بينهما إذا فعلا ذلك.

My father said, ‘Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Ibrahim Bin Hashim, from Al Husayn Bin Al Hassan Al Qazwiny, from Suleyman Bin Ja’far Al Basry, from Abdullah Bin Al Husayn Bin Zayd, son of Ali Bin Abu Talib ^-asws, from his father,

(It has been narrated) from Ja’far Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘When the man and the woman copulate, so they should not strip, and do the deed of two donkeys, for the Angels go out from between the two of them when they do that’.[45]

(باب 290 – العلة التي من أجلها يكره النفخ في القدح)

Chapter 290 – The reason due to which it is disliked to blow into a mug

أخبرني علي بن حاتم قال: حدثنا محمد بن جعفر بن الحسين المخزومي قال: حدثنا محمد بن عيسى بن زياد عن الحسن بن علي بن فضال عن ثعلبة عن بكار بن أبي بكر الحضرمي عن أبي عبد الله عليه السلام في الرجل ينفخ في القدح، قال: لا بأس وانما يكره ذلك معه غيره كراهية أن يعاقبه وعن الرجل يتفخ في الطعام: قال اليس انما يريد يبرده، قال: نعم، قال: لا بأس.

Ali Bin Hatim informed me, from Muhammad Bin Ja’far Bin Al Husayn Al Makhzamy, from Muhammad Bin Isa Bin Ziyad, from Al Hassan Bin Ali Bin Fazaal, from Sa’albat, from Bakaar Bin Abu Bakr Al Hazramy,

(It has been narrated) from Abu Abdullah^-asws regarding the man who blows into the mug. He^-asws said: ‘There is no problem. But rather that is disliked when there is someone else (participating) with him (in drinking from it)’. And about the man who blows in the food, he^-asws said: ‘But rather, does he not intend to cool it down?’ I said, ‘Yes’. He^-asws said : ‘No problem’.[46]

(باب 291 – العلة التي من أجلها لا يجوز للرجل أن يؤاجر) (الارض بحنطة وشعير ويزرعها الحنطة والشعير) (ويجوز له أن يؤاجرها بالذهب والفضة)

Chapter 291 – The reason due to which it is not allowed for the man that he recompenses (pays a wage) of (farming of) the land by barley and he farmed wheat and barley, and it is allowed for him that he recompenses it with the gold and the silver

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن ابراهيم ابن هاشم عن اسماعيل بن مرار عن يونس بن عبد الرحمن عن غير واحد عن أبي جعفر وأبي عبد الله عليهما السلام انهما سئلا: ما العلة التي من أجلها لا يجوز أن يؤاجرها الارض بالطعام، ويؤاجرها بالذهب والفضة؟ قال: العلة في ذلك ان الذي يخرج منها حنطة وشعير ولا يجوز اجاره حنطة بحنطة ولا شعير بشعير.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Ibn Hashim, from Ismail Bin Marar, from Yunus Bin Abdul Rahman, from someone else,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws, both having been asked, ‘What is the reason due to which it is not allowed that one can recompense (the farming of) the land with the food, and can recompense it with the gold and the silver?’ He^-asws said: ‘The reason with regards to that is that which comes out from it, wheat and barley, and it is not allowed to recompense it with wheat by wheat, and barley by barley’.[47]

(باب 292 – العلة التي من أجلها لا يجوز تطويل) (شعر الشارب والابط والعانة)

Chapter 292 – The reason due to which it is not allowed to lengthen the moustache, and the armpit hair, and the pubic (hair)

حدثني محمد بن علي ماجيلويه رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن الحسين بن يزيد عن اسماعيل بن مسلم عن جعفر بن محمد عن أبيه عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله لا يطولن أحدكم شاربه ولا عانته ولا شعر أبطيه فان الشيطان يتخذها مخابئا بستتر بها.

Muhammad Bin Ali Majaylawiya narrated to me, from Ali Bin Ibrahim, from his father, from Al Husayn Bin Yazeed, from Ismail Bin Muslim,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Let not one of you lengthen his moustache, nor his pubic (hair), nor the hair of his armpit, for the Satan^-la takes it as a hideout to veil himself^-la by’.[48]

(باب 293 – العلة التي من أجلها صار مولى الرجل منه)

Chapter 293 – The reason due to which the slave of the man came to be understood as being from him

أخبرني علي بن حاتم قال: اخبرنا الحسين بن محمد قال: اخبرنا احمد بن محمد السياري عن العمركى عمن ذكره عن أبي عبد الله عليه السلام قال: قلت لم قلتم مولى الرجل منه، قال: لانه خلق من طينته، ثم فرق بينهما فرده السبي إليه فعطف عليه ما كان فيه منه فاعتقه فلذلك هو منه.

Ali Bin Hatim informed me, from Al Husayn Bin Muhammad, from Ahmad Bin Muhammad Al Sayyari, from Al Amarky, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said, ‘Why are you^-asws saying the slave of the man as being from him?’ He^-asws said: ‘Because he has been created from his clay, then separation was effected between the two of them, so the captive is referred to him, and he is kind towards him whatever was in it from him, so he frees him. Thus, it is due to that, he is from him’.[49]

(باب 294 – علة النهي عن القرآن بين الفواكه)

Chapter 294 – Reason for the Prohibition of pairing between the fruits

أبي رحمه الله قال: حدثنى سعد بن عبد الله قال: حدثنا أحمد بن أبي عبد الله البرقي قال: حدثنا موسى بن القاسم البجلي قال: حدثنا علي بن جعفر عن اخيه موسى بن جعفر عليه السلام قال: سألته عن القرآن بين التين والتمر وسائر الفواكه قال: نهى رسول الله صلى الله عليه وآله عن القران، فان كنت وحدك فكل كيف احببت، وان كنت مع قوم مسلمين فلا تقرن.

My father said, ‘Sa’ad Bin Abdullah narrated to me, from Ahmad Bin Abu Abdullah Al Barqy, from Musa Bin Al Qasim Al Bajaly,

(It has been narrated) from Ali son of Ja’far^-asws, from his brother Musa^-asws Bin Ja’far^-asws, said, ‘I asked him^-asws about the pairing between the fig and the date (for eating), and the rest of the fruits. He^-asws said: ‘Rasool-Allah^-saww prohibited the pairing, so if you are alone, so eat howsoever you like to, and if you are with a group of Muslims, so do not pair’.[50]

(باب 295 – علة كراهية الثوم والبصل والكراث)

Chapter 295 – Reason for the abhorrence of the garlic, and the onions, and the leeks

أبي رحمه الله قال: حدثنا سعد بن عبد الله قال حدثنا محمد بن الحسن عن ابن أبي عمير عن ابن اذينة عن محمد بن مسلم عن أبي جعفر عليه السلام قال: سألته عن الثوم: فقال: انما نهى رسول الله صلى الله عليه وآله عنه لريحه، فقال: من اكل هذه البقلة المنتنة فلا يقرب مسجدنا، فاما من اكله ولم يأت المسجد فلا بأس.

My father said, ‘Sa’ad Bin Abdullah, from Muhammad Bin Al Hassan, from Ibn Abu Umeyr, from Ibn Azina, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws about the garlic, so he^-asws said : ‘But rather, Rasool-Allah^-saww prohibited from it due to its smell, so he^-saww said: ‘The one who eats these fetid vegetables, so he should not come near our Masjid. So, as for the one who eats it and does not come to the Masjid, so there is no problem’.[51]

أخبرني علي بن حاتم قال: حدثنا محمد بن جعفر الرزاز قال: حدثنا عبد الله بن محمد بن خلف عن الحسن بن علي الوشاء عن محمد بن سنان، قال: سألت أبا عبد الله عليه السلام عن اكل البصل والكراث، فقال: لا بأس بأكله مطبوخا وغير مطبوخ، ولكن ان اكل منه ماله اذى فلا يخرج إلى المسجد كراهية اذاه على من يجالس.

Ali Bin Hatim informed me, from Muhammmad Bin Ja’far Al Razaz, from Abdullah Bin Muhammad Bin Khalaf, from Al Hassan Bin Ali Al Washa, from Muhammad Bin Sinan who said,

‘I asked Abu Abdullah^-asws about eating the onions and the leeks, so he^-asws said : ‘There is no problem with eating it, cooked and uncooked, but eating from it is harmful (smell for others), so do not going out to the Masjid is disliked to be harmful upon the person one sits with’.[52]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن احمد بن أبي عبد الله عن أبيه عن فضالة عن داود بن فرقد عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله من اكل هذه البقلة فلا يقرب مسجدنا. ولم يقل انها حرام.

Muhammad Bin Musa Bin Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah, from his father, from Fazalat, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who eats these vegetables (garlic, onions and leeks), so he should not go near our Masjid’, and he^-saww did not say it is Prohibited’.[53]

(باب 296 – العلة التي من أجلها سمى تبع تبعا)

Chapter 296 – The reason due to which Tab’a was named as Tab’a (follow)

حدثنا أبو الحسن محمد بن عمرو بن علي بن عبد الله البصري قال حدثنا أبو عبد الله محمد بن عبد الله بن أحمد بن جبلة الواعظ قال: حدثنا أبو القاسم عبد الله بن احمد بن عامر الطائي قال: حدثنا أبي عن علي بن موسى الرضا عن ابيه عن آبائه عليهم السلام ان علي بن أبي طالب عليه السلام سئل لم سمي تبع تبعا؟ قال: لانه كان غلاما كاتبا وكان يكتب لملك كان قبله وكان إذا كتب، كتب: بسم الله الذي خلق صبحا وريحا، فقال الملك: اكتب وابدأ باسم ملك الرعد، فقال: لا لا ابدأ إلا باسم إلهي، ثم اعطف على حاجتك، فشكر الله تعالى له ذلك فأعطاه ملك ذلك الملك فتابعه الناس على ذلك فسمي تبعا.

Abu Al Hassan Muhammad Bin Amro Bin Ali Bin Abdullah Al Basry narrated to us, from Abu Abdullah Muhammad Bin Abdullah Bin Ahmad Bin Jabalat Al Wa’iz, from Abu Al Qasim Abdullah Bin Ahmad Bin Aamir Al Tai’y, from his father,

(It has been narrated) from Ali^-asws Bin Musa Al-Reza^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws that Ali^-asws Bin Abu Talib^-asws was asked, ‘Why was Tab’a named as Tab’a?’ He^-asws said: ‘Because there used to be a slave who was a scribe, and he used to write on behalf of the king who was before him, and whenever he used to write, wrote, ‘In the Name of Allah^-azwj Who Created the morning and the winds’. So the king said, ‘Write, and begin with the name of the king of the thunder’. So he said, ‘No, No, never, except by the Name of my God, then (state) your need’. So Allah^-azwj the High was Grateful to him for that, so He^-azwj Gave the kingdom of that king to him. So the people followed him upon that, thus he was named as Tab’a’.[54] 

(باب 297 – العلة التي من أجلها نهى عن الفرار من الوباء)

Chapter 297 – The reason due to which it is forbidden to flee from the epidemic

حدثنا محمد بن موسى بن المتوكل رحمه الله قال حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله عن ابن محبوب عن عاصم بن حميد عن علي ابن المغيرة قال: قلت لابي عبد الله عليه السلام القوم يكونون في البلد يقع فيها الموت ألهم أن يتحولوا عنها إلى غيرها؟ قال: نعم، قلت: بلغنا ان رسول الله صلى الله عليه وآله عاب قوما بذلك، فقال اولئك كانوا رتبة بازاء العدو، فامرهم رسول الله صلى الله عليه وآله ان يثبتوا في مواضعهم، ولا يتحولوا منه إلى غيره، فلما وقع فيهم الموت تحولوا من ذلك المكان إلى غيره، فكان تحويلهم من ذلك المكان إلى غيره كالفرار من الزحف

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah, from Ibn Mahboub, from Aasim Bin Hameed, from Ali Ibn Al Mugheira who said,

‘I said to Abu Abdullah^-asws, ‘The people who happen to be in the city in which the death occurs (due to an epidemic), is it for them to transfer from it to another?’ He^-asws said : ‘Yes’. I said, ‘It has reached us that Rasool-Allah^-saww faulted a people by that’. So he^-asws said: ‘Those were the rank who faced the enemy, so Rasool-Allah^-saww ordered them that they remain steadfast in their places, and not to transfer from it to another. So when the death (by epidemic) occurred among them, they transferred from that place to another. So, their transference from that place to another would have been like the fleeing from the army’.[55]

وبهذا الاسناد عن ابن محبوب عن جميل بن صالح عن أبي مريم عن أبي جعفر (ع) في قوله (وأرسل عليهم طيرا أبابيل ترميهم بحجارة من سجيل) فقال هؤلاء أهل مدينة كانت على ساحل البحر إلى المشرق فيما بين اليمامة والبحرين يخيفون السبيل ويأتون المنكر، فارسل عليهم طيرا جائتهم من قبل البحر رؤسها كامثال رؤس السباع، وأبصارها كابصار السباع من الطير مع كل طير ثلاثة أحجار، حجران في مخالبه، وحجر في منقاره، فجعلت ترميهم بها حتى جدرت أجسادهم

And by this chain, from Ibn Mahboub, from Jameel Bin Salih, from Abu Maryam,

(It has been narrated) from Abu Ja’far^-asws regarding His^-azwj Words [105:3] And send down (to prey) upon them birds in flocks, so he^-asws said: ‘They were the people of a city which was at the coast of the sea to the east in what is between Al-Yamama and Al-Bahrain, frightening upon the way, and coming to the evil. So Allah^-azwj Sent bird upon them, which came to them from the sea. Their heads were like the heads of the predators, and their claws were like the claws of the predatory birds. With every bird were three stones, two stones in their claws, and a stone in its beak. So they went on to pelt these until their bodies became blistered.

فقتلهم الله تعالى بها، وما كانوا قبل ذلك رأوا شيئا من ذلك الطير ولا شيئا من الجدري، ومن أفلت منهم انطلقوا حتى بلغوا حضر موت واد باليمن أرسل الله تعالى عليهم سيلا فغرقهم، ولا رأوا في ذلك الوادي ماء قبل ذلك فلذلك سمي حضر موت حين ما توافيه.

Thus, Allah^-azwj Killed them by it, and there was not seen before that anything from those birds, nor anything from such blisters; and the ones who escaped from them, went away until they reached Hazramout, a valley at Yemen. Allah^-azwj the High Sent against them a torrent, so they were drowned. And there had not been seen in that valley before that, therefore it was due to that is has been named as Hazramout, there they had died’.[56]

(باب 298 – العلة التي من أجلها يؤخر الله عزوجل العقوبة عن العباد)

Chapter 298 – The reason due to which Allah^-azwj Mighty and Majestic Delays the Punishment from the servants

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن العمركى عن علي بن جعفر عن أخيه موسى بن جعفر عن أبيه عن علي (ع) قال: ان الله تعالى إذا أراد أن يصيب أهل الارض بعذاب، قال: لولا الذين يتحابون بجلالي ويعمرون مساجدي ويستغفرون بالاسحار لانزلت عذابي.

My father said, ‘Muhammad Bin Yahya Al Attar narrated to us, from Al Amraky,

(It has been narrated) from Ali son of Ja’far^-asws, from his brother^-asws Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws, from Ali^-asws having said : ‘Allah^-azwj the High, whenever He^-azwj Intends to Hit the people of the earth with Punishment, Says: “Had there not been those who are awed by My^-azwj Majesty, and are populating My^-azwj Masjid, and are seeking Forgiveness by wakefulness (at night), I^-azwj would have Sent down My^-azwj Punishment’.[57]

حدثنا محمد بن موسى بن المتوكل قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي عن علي بن الحكم عن سيف بن عميرة عن سعد بن طريف عن الاصبع بن نباتة قال: قال أمير المؤمنين (ع): إن الله تعالى ليهم بعذاب أهل الارض جميعا حتى لا يريد ان يحاشي منهم احدا إذا عملوا بالمعاصى وأجترحوا السيئات، فإذا نظر إلى الشيب ناقلي اقدامهم إلى الصلوات والولدان يتعلمون القران رحمهم واخر عنهم ذلك.

Muhammad Bin Musa Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nabata who said,

‘Amir Al-Momineen^-asws said: ‘Allah^-azwj the High Affects the entire people of the earth with the Punishment until there does not remain any one excluded from among them, whenever they perform disobedient deeds and indulging in the evil deeds. But, when He^-azwj Looks at the grey-haired wobbling upon their feet to the Prayers, and the children learning the Quran, He^-azwj Shows Mercy upon them and Delays that (Punishment) from them’.[58]

أبي رحمه الله قال: حدثنا عبد الله بن جعفر عن هارون بن مسلم عن مسعدة بن صدقة عن جعفر بن محمد عليه السلام قال: قال أبي عليه السلام: قال أمير المؤمنين عليه السلام قال رسول الله صلى الله عليه وآله وسلم ان الله جل جلاله إذا رأى أهل قرية قد أسرفوا في المعاصي وفيها ثلاثة نفر من المؤمنين ناداهم جل جلاله وتقدست اسماؤه يا أهل معصيتي لو لا ما فيكم من المؤمنين المتحابين بجلالي العامرين بصلاتهم ارضى ومساجدي المستغفرين بالاسحار خوفا مني لانزلت بكم عذابي ثم لا ابالي.

My father said, ‘Abdullah Bin Ja’far narrated to us, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Ja’far Bin Muhammad^-asws having said: ‘My^-asws father^-asws said: ‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww said that: ‘When Allah^-azwj, Mighty is His^-azwj Majesty Sees the people of a town to have exceeded in their disobedience, and therein are three persons from the Believers, (Allah^-azwj) Majestic is His^-azwj Majesty Calls out to (all) of them: “O people who are disobeying Me^-azwj! Had there not been among you the Believers who are awed by My^-azwj Majesty, and populating My^-azwj Masjids in My^-azwj earth with their Prayers, seeking Forgiveness with the wakefulness (at night) in fear from Me^-azwj, I^-azwj would have Sent down My^-azwj Punishment, then I^-azwj would not Care”.[59]

حدثنا محمد بن علي ماجيلويه عن عمه محمد بن أبي القاسم عن محمد بن علي الهمداني عن علي بن أبي حمزة عن أبي بصير قال: سمعت أبا عبد الله (ع) يقول أما ان الناس لو تركوا حج هذا البيت لنزل بهم العذاب وما أنظروا.

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Hamdany, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘But rather, if the people had neglected Hajj of this House (Kaaba), the Punishment would have descended upon them and they would not have been Respited’.[60]

أبي رحمه الله قال حدثنا علي بن ابراهيم عن أبيه عن ابن أبي عمير عن هشام بن سالم عن ابن عباس عن أبي عبد الله (ع) قال: ان قوما أصابوا ذنوبا فخافوا منها واشفقوا فجائهم قوم آخرون، فقالوا لهم: مالكم؟ فقالوا: انا أصبنا ذنوبا فخفنا منها واشفقنا، فقالوا لهم: نحن نحملها عنكم، فقال: الله تبارك وتعالى يخافون ويجترؤن علي، فانزل الله عليهم العذاب.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Ibn Abbas,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A (group of) people committed sins, and they were afraid from it, so they were worried. So another (group of) people came and said to them, ‘What is the matter with you?’ So they said, ‘We have committed sins, so we are afraid from it, and are worried’. So they said to them, ‘We will bear from you’. Allah^-azwj Blessed and High Said: “They are not fearing, and are being audacious (bold) to Me^-azwj!” So Allah^-azwj Sent down the Punishment upon them’.[61]

أبي رحمه الله قال: حدثنا عبد الله بن جعفر قال: حدثنا هارون بن مسلم عن مسعدة بن صدقة عن جعفر بن محمد (ع) قال: قال أمير المؤمنين (ع) ايها الناس ان الله تعالى لا يعذب العامة بذنب الخاصة إذا عملت الخاصة بالمنكر سرا من غير ان تعلم العامة، فإذا عملت الخاصة بالمنكر جهارا، فلم تغير ذلك العامة استوجب الفريقان العقوبة من الله تعالى.

My father said, ‘Abdullah Bin Ja’far narrated to us, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Ja’far Bin Muhammad^-asws having said: ‘Amir Al-Momineen^-asws said: ‘O you people! Allah^-azwj does not Punish the generality with the Punishment of the particular ones, when the particular ones work the evil deeds privately without the generality knowing about it. So when He^-azwj Knows that the particular ones are with the evil deeds in the open, and the generality are not different from that, the Punishment from Allah^-azwj the High, is Obligated upon both the sections (of the community)’.[62]

اخبرني علي بن حاتم قال: حدثنا أحمد بن محمد العاصمي وعلي بن محمد ابن يعقوب العجلي قالا: حدثنا علي بن الحسين عن العباس بن علي مولا لابي الحسن موسى (ع) قال: سمعت الرضا (ع) يقول: كلما احدث العباد من الذنوب ما لم يكونوا يعلمون احدث الله لهم من البلاء ما لم يكونوا يعرفون.

Ali Bin Hatim informed me from, Ahmad Bin Muhammad Al Asamy and Ali Bin Muhammad Ibn Yaqoub Al Ajaly, from Ali Bin Al Husayn,

(It has been narrated) from Al-Abbas Bin Ali, a slave of Abu Al-Hassan Musa^-asws, said, ‘I heard Al-Reza^-asws saying: ‘Every time the servant commit new sins what did not used to be known before, Allah^-azwj Afflicts them with new types of afflictions what they did not used to recognise before’.[63]

(باب 299 – العلة التي من أجلها يخلد من يخلد في الجنة) (ويخلد من يخلد في النار)

Chapter 299 – The reason due to which the one who abides in the Paradise would abide eternally, and the one who abides in the Fire would abide eternally

أبي رحمه الله قال حدثنا سعد بن عبد الله قال حدثنا القاسم بن محمد عن سليمان بن داود الشاذكوني عن أحمد بن يونس عن أبي هاشم قال: سألت أبا عبد الله (ع) عن الخلود في الجنة والنار قال: انما خلد أهل النار في النار، لان نياتهم كانت في الدنيا لو خلدوا فيها ان يعصوا الله ابدا وإنما خلد أهل الجنة في الجنة لان نياتهم كانت في الدنيا لو بقوا أن يطعوا الله أبدا ما بقوا فالنيات تخلد هؤلاء وهؤلاء، ثم تلا قوله تعالى (قل كل يعمل على شاكلته) قال: على نيته.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Shazkown, from Ahmad Bin Yunus, from Abu Hashim who said,

‘I asked Abu Abdullah^-asws about the eternity in the Paradise and the Fire. He^-asws said: ‘But rather eternity is for the people of the Fire in the Fire because their intentions when they were in the world was such that had they remained therein eternally, they would have disobeyed for ever; and the eternity for the people of the Paradise in the Paradise is because their intentions when they were in the world were such that had they remained they would have obeyed Allah^-azwj forever, for as long as they had remained. Thus the intentions of those ones and these ones were eternal’. Then he^-asws recited the Words of the High [17:84] Say: Every one acts according to his own disposition. He^-asws said: ‘Upon his intention’.[64]

(باب 300 – العلة التي من أجلها سمى المؤمن مؤمنا)

Chapter 300 – The reason due to which the Believer has been named as ‘Believer’

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن الحسين بن أبي الخطاب عن محمد بن سنان عن علي بن فضال عن المفضل بن عمر عن أبي عبد الله عليه السلام قال انما سمي المؤمن مؤمنا لانه يؤمن على الله فيجيز امانه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Muhammad Bin Sinan, from Ali Bin Fazal, from Al Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘But rather, the Believer has been named as a ‘Believer’ because having believed in Allah^-azwj, he is in His^-azwj Safety’.[65]

أبي رحمه الله قال حدثنا عبد الله بن جعفر قال: حدثنا هارون بن مسلم عن مسعدة بن صدقة عن جعفر بن محمد عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله: من اكرم أخاه المؤمن بكلمة يلطفه بها أو قضى له حاجة أو فرج عنه كربة لم تزل الرحمة ظلا عليه ممدودا ما كان في ذلك من النظر في حاجته،

My father said, ‘Abdullah Bin Ja’far narrated to us, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who is benevolent to his believing brother to be kind with him, or fulfil a need of his, or relieve a worry from him, does not cease to be in the Extended Shade of the Mercy (of Allah^-azwj) for as long as he was in the consideration with regards to his need’.

ثم قال: ألا انبئكم لم سمي المؤمن مؤمنا لايمانه الناس على انفسهم وأموالهم. ألا انبئكم من المسلم من سلم الناس يده ولسانه، ألا انبئكم بالمهاجر من هجر السيئات وما حرم الله عليه ومن دفع مؤمنا دفعة ليذله بها، أو لطمه لطمة أو أتى إليه امرا يكرهه لعنته الملائكة حتى يرضيه من حقه ويتوب ويستغفر فاياكم والعجلة، إلى احد فلعله مؤمن وأنتم لا تعلمون وعليكم بالاناة واللين، والتسرع من سلاح الشياطين. وما من شئ احب إلى الله من الاناة واللين.

Then he^-asws said: ‘Shall I^-asws inform you why the Believer has been named as a ‘Believer’? (This is) because the people are safe from him for their own selves and their wealth. Shall I^-asws inform you who is the Muslim? The one who from whom the people are safe from his hands and his tongue. Shall I^-asws inform you about the Emigrant? The one who emigrates from the evil deeds and whatever Allah^-azwj has Forbidden unto him. And the one who repels a Believer with a repulsion in order to humiliate him, or slaps him with a slap, or comes to him with a matter which is abhorrent to him, the Angels curse him until he pleases him from his rights, and repents, and seeks Forgiveness. Therefore, beware of the hastiness to anyone, and you are not knowing. And it is upon you with the patience and the gentleness, whereas the impulsiveness is a weapon of the Satan^-la. And there is nothing which is more Beloved to Allah^-azwj than patience and the gentleness’.[66]

(باب 301 – العلة التي من أجلها صارت نية المؤمن خيرا من عمله)

Chapter 301 – The reason due to which the intention of the Believer came to be better than his deed

أبي رحمه الله قال: حدثنا حبيب بن الحسين الكوفي قال حدثنا محمد بن الحسين بن أبي الخطاب قال: حدثنا أحمد بن صبيح الاسدي عن زيد الشحام قال: قلت لابي عبد الله (ع) اني سمعتك تقول: نية المؤمن خير من عمله، فكيف تكون النية خيرا من العمل؟ قال: لان العمل ربما كان رياء للمخلوقين، والنية خالصة لرب العالمين، فيعطى تعالى على النية ما لا يعطي على العمل.

My father said, ‘Habeeb Bin Al Husayn Al Kufy narrated to us, from Muhammad Bin Al Husayn Bin Abu Al Khatab, from Ahmad Bin Sabeeh Al Asady, from Zayd Al Shahaam who said,

‘I said to Abu Abdullah^-asws, ‘I heard you^-asws saying: ‘Intention of the Believer is better than his deed’. So how did the intention happen to be better than the deed?’ He^-asws said :’Because the deed, perhaps it is for showing off to the people, and the intention is sincere for the Lord^-azwj of the Worlds. Thus, Allah^-azwj the High Gives upon the intention what he does not Give upon the deed’.

قال أبو عبد الله (ع) ان العبد لينوي من نهاره أن يصلي بالليل فتغلبه عينه فينام فيثبت الله له صلاته ويكتب نفسه تسبيحا ويجعل نومه عليه صدقة.

Abu Abdullah^-asws said: ‘The servant forms the intention that he would be Praying at night, but his eyes are overcome, so he sleeps. So Allah^-azwj Affirms his Prayer for him, and Writes his breathing as a Glorification, and Makes his sleep as a charity for him’.[67]

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد قال: حدثنا عمران بن موسى عن الحسن بن علي النعمان عن الحسن بن الحسين الانصاري عن بعض رجاله عن أبي جعفر (ع) انه كان يقول: نية المؤمن أفضل من عمله وذلك لانه ينوي من الخير ما لا يدركه، ونية الكافر شر من عمله وذلك لان الكافر ينوي الشر ويأمل من الشر ما لا يدركه.

My father said, ‘Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Umran Bin Musa, from Al Hassan Bin Ali Al No’man, from Al Hassan Bin Al Husayn Al Ansary, from one of his men,

(It has been narrated) from Abu Ja’far^-asws having said: ‘An intention of the Believer is superior than his deed, and that is because he intends from the good what he has not yet done; and an intention of the Infidel is more evil than his deed, and that is because the Infidel intends the evil and does from the evil what he has not yet done’.[68]

(باب 302 – علة تحليل مال الولد للوالد)

Chapter 302 – The reason of the Permissibility of the wealth of the son for the parent

حدثنا علي بن أحمد رحمه الله قال: حدثنا عمير بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان أبا الحسن (ع) كتب إليه فيما كتب من جواب مسائله علة تحليل مال الولد للوالد بغير اذنه وليس ذلك للولد لان الولد موهوب للوالد في قول الله تعالى (يهب لمن يشاء اناثا ويهب لمن يشاء الذكور) مع انه المأخوذ بمؤنته صغيرا وكبيرا والمنسوب إليه والمدعو له لقول الله عزوجل: (ادعوهم لآبائهم هو اقسط عند الله). وقول النبي صلى الله عليه وآله انت ومالك لابيك وليس الوالدة كذلك لا تأخذ من ماله إلا باذنه أو باذن الاب لان الاب مأخوذ بنفقة الولد ولا تؤخذ المرأة بنفقة ولدها.

Ali Bin Ahmad narrated to us, from Umeyr Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan^-asws wrote to him in answer to what he had written asking him: ‘The reason for the Permissibility of the wealth of the son for the father without his permission, and it is not like that for the son, is because the son is a gift for the father in the Words of Allah^-azwj the High [42:49] He Grants to whom He Desires daughters and Grants to whom He Desires, sons, along with that he was taking his expenses when he was small and bigger, and the linkage to him and the assertion to him due to the Words of Allah^-azwj Mighty and Majestic [33:5] Assert their relationship to their fathers; this is more equitable with Allah; and the words of the Prophet^-saww: ‘You and your wealth are for your father, and not the mother. Similar to that she cannot take from his wealth except by his permission, or the permission of the father, because the father was taking out the expenses for the son, and the wife was not taking out the expenses of her son’.[69]

(باب 303 – العلة التي من أجلها حرم على الرجل جارية) (ابنه وأحل له جارية ابنته)

Chapter 303 – The reason due to which the slave girl of the son is Prohibited unto the man, and the slave girl of his daughter is Permissible unto him

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن محمد بن الحسين عن محمد بن اسماعيل عن صالح بن عقبة عن عروة الحناط عن أبي عبد الله عليه السلام قال: قلت له لم يحرم على الرجل جارية ابنه وان كان صغيرا، وأحل له جارية ابنته قال: لان الابنة لا تنكح، والابن ينكح، ولا تدري لعله ينكحها ويخفي ذلك على ابنه ويشب ابنه فينكحها فيكون وزره في عتق أبيه.

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Urwat Al Hanaat,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘Why is the slave girl of a son forbidden unto the man (father) even though he may be small, and a slave girl of his daughter is Permissible unto him?’ He^-asws said: ‘Because the daughter cannot marry (her), and the son can marry (her), and it would not be known that perhaps he (father) might marry her and keeps it hidden from his son, and his son becomes a man, so he marries her, thus his burden (of sin) would be upon the neck of his father’.[70] 

(باب 304 – العلة التي من أجلها سمى الطبيب طبيبا)

Chapter 304 – The reason due to which the physician is named as ‘Tabeeb’ (One who makes feel better)

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن أبي عبد الله البرقي باسناده يرفعه إلى أبي عبد الله (ع) قال: كان يسمى الطبيب المعالج فقال موسى بن عمران: يا رب ممن الداء؟ قال: مني، قال: ممن الدواء؟ قال: مني قال فما يصنع الناس بالمعالج؟ قال: يطيب بذلك انفسهم. فسمي الطبيب لذلك.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah Al Barqy, by his chain,

(It has been narrated) raising it to Abu Abdullah^-asws having said: ‘The ‘Tabeeb’ (Physician) used to be called ‘the healer’. So, Musa^-asws Bin Imran^-as said :’O Lord^-azwj, from whom is the illness?’ He^-azwj Said: “From Me^-azwj’. He^-as said: ‘From whom is the cure?’ He^-azwj Said: “From Me ^-azwj’. He^-as said: ‘So what do the people do with the healer?’ He^-azwj Said: “They make themselves feel better”. Thus, he was named as ‘Tabeeb’ (One who makes feel better), due to that’.[71] 

(باب 305 – العلة التي من أجلها أنظر الله) (ابليس إلى يوم الوقت المعلوم)

Chapter 305 – The reason due to which Allah^-azwj Respited Iblees^-la up to the Day of known time

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن الحسن بن عطية قال: قلت لابي عبد الله (ع): حدثني كيف قال الله لابليس فانك من المنظرين إلى يوم الوقت المعلوم قال: لشئ كان تقدم شكره عليه، قلت: وما هو؟ قال: ركعتان ركعهما في السماء في ألفى سنة، أو في أربعة آلاف سنة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Hassan Bin Atiya who said,

‘I said to Abu Abdullah^-asws, ‘Narrate to me, how come Allah^-azwj Said to Iblees^-la [15:37] He said: So you are from the Respited ones [15:38] Till the Day of the known time?’ He^-asws said: ‘For a thing which had preceded of His^-azwj Gratefulness upon him^-la’. I said, ‘And what was it?’ He^-asws said: ‘Two Cycles which he^-la performed in the sky during two thousand years, or during four thousand years’.[72]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى بن علي بن حسان عن علي بن عطية قال: قال أبو عبد الله (ع) أن ابليس عبد الله في السماء سبعة آلاف سنة في ركعتين، فاعطاه الله ما اعطاه ثوابا له بعبادته.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa Bin Ali Bin Hasaan, from Ali Bin Atiya,

(It has been narrated) from Abu Abdullah^-asws that: ‘Iblees^-la worshipped Allah^-azwj in the sky for seven thousand years in two Cycles, so Allah^-azwj Gave him^-la what He^-azwj Gave him^-la, as a Reward for him^-la for his^-la worship’.[73]

(باب 307 – العلة التي من أجلها سمى الخناس خناسا)

Chapter 307 – The reason due to which the ‘Al-Khannaas’ (Satan^-la) was named as a withdrawer

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أبي بصير عن أبي عبد الله عليه السلام قال: سألته عن الخناس قال: ان ابليس يلتقم القلب، فإذا ذكر الله خنس فلذلك سمي الخناس.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, I asked him^-asws about the withdrawer (الخناس). He^-asws said: ‘Iblees^-la makes a morsel of the heart. So when Allah^-azwj is Mentioned, he^-la withdraws. Thus, it was due to that he^-la was named as ‘Al-Khannaas’ (the withdrawer)’.[74]

(باب 308 – العلة التي من أجلها نهى عن مخالطة المحارف)

Chapter 308 – The reason due to which it is Forbidden from intermingling with the Inconsiderate people

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد عن الحسن بن محبوب عن العباس بن الوليد عن صبيح عن أبيه انه قال: قال أبو عبد الله (ع): يا وليد لا تشتري لي من محارف شيئا فان خلطته لا بركة فيها.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Al Abbas Bin Al waleed, from Sabeeh, from his father who said,

‘Abu Abdullah^-asws said: ‘O Waleed! Do not buy anything for me^-asws from a inconsiderate one, for if you intermingle with him, there would be no Blessing in it’.[75]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف عن الحسن بن علي بن فضال عن ظريف بن ناصح قال: قال أبو عبد الله عليه السلام لا تخالطوا ولا تعاملوا إلا من نشأ في خير.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Al Hassan Bin Ali bin Fazaal, from Tareyf Bin Nasih who said,

‘Abu Abdullah^-asws said: ‘Do not intermingle nor work with except the one who grew up in goodness’.[76]

(باب 309 – العلة التي من أجلها يكره معاملة أصحاب العاهات)

Chapter 309 – The reason due to which it is disliked to have dealings with the ones with deformities

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد بن يحيى عن أحمد بن محمد باسناده رفعه قال: قال أبو عبد الله (ع) احذروا معاملة أصحاب العاهات فانهم أظلم شئ.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad Bin Yahya, from Ahmad Bin Muhammad, by his chain, raising it, said,

‘Abu Abdullah^-asws said: ‘Be cautious of dealing with the ones with deformities, for they are the most unjust of things’.[77]

(باب 310 – العلة التي من أجلها يكره مخالطة الاكراد)

Chapter 310 – The reason due to which it is disliked to mingle with the Kurds

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد عن علي ابن الحكم عمن حدثه عن أبي الربيع الشامي قال: سألت أبا عبد الله (ع) فقلت له ان عندنا أقواما من الاكراد يجيئونا بالبيع ونبايعهم فقال: يا ربيع لا تخالطهم فان الاكراد حى من الجن كشف الله عنهم الغطاء فلا تخالطهم

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Ali Ibn Al Hakam, from the one who narrated it, from Abu Al Rabie Al Shamy who said,

‘I asked Abu Abdullah^-asws, so I said to him^-asws, ‘With us there are a people from the Kurds who come to us with the trading, so we trade with them’. So he^-asws said: ‘O Rabie! Do not intermingle with them, for the Kurds are a district (tribe) from the Jinn. Allah^-azwj Uncovered the covering from them, therefore do not intermingle with them’.[78]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا الحسن بن متيل عن محمد ابن الحسين عن جعفر بن بشير عن حفص عمن حدثه عن أبي الربيع الشامي قال: سألت أبا عبد الله (ع) فقلت: ان عندنا قوما من الاكراد، وانهم لا يزالون يجئونا بالبيع فنخالطهم ونبايعهم، فقال: يا ابا الربيع لا تخالطهم فان الاكراد من الجن كشف الله عنهم الغطاء فلا تخالطهم.

Muhammad Bin Al Hassan narrated to us, from Al Hassan Bin Mateel, from Muhammad Ibn Al Husayn, from Ja’far Bin Basheer, from Hafs, from the one who narrated it, from Abu Al Rabie Al Shamy who said,

‘I asked Abu Abdullah^-asws, so I said, ‘With us there are a people from the Kurds, and they are not ceasing from coming to us with the trades. So we intermingle with them and trade with them’. So he^-asws said : ‘O Abu Al Rabie! Do not mix with them, for the Kurds are from the Jinn. Allah^-azwj Uncovered the covering from them. Therefore, do not intermingle with them’.[79]

(باب 311 – العلة التي من أجلها يكره مخالطة السفلة)

Chapter 311 – The reason due to which it is disliked to intermingle with the lowly people (riff raff)

أبي رحمه الله قال: حدثنا أحمد بن ادريس عن محمد بن أحمد عن محمد ابن عيسى عن الحسن بن علي بن يقطين عن الحسن بن مياح عن عيسى قال: قال أبو عبد الله (ع) اياك ومخالطة السفلة فان السفلة لا تؤل إلى خير.

My father said, ‘Ahmad Bin Idrees narrated to us, from Muhammad Bin Ahmad, from Muhammad Ibn Isa, from Al Hassan Bin Ali Bin Yaqteen, from Al Hassan Bin Mayaah, from Isa who said,

‘Abu Abdullah^-asws said: ‘Beware of intermingling with the lowly people (riff raff), for the lowly people do not turn towards the good’.[80]

(باب 312 – العلة التي من أجلها يكره الدين)

Chapter 312 – The reason due to which the debt is disliked

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن أحمد ابن محمد عن أبيه عن ابن المغيرة عن السكوني عن جعفر بن محمد عن أبيه عليهم السلام، انه قال: قال رسول الله صلى الله عليه وآله اياكم والدين فانه هم بالليل وذل بالنهار.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Ibn Muhammad, from his father, from Ibn Al Mugheira, from Al Sakuny,

(It has been narrated) from Ja’far Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘Beware of the debts, for it causes worry at night and humiliates by the day’.[81]

حدثنا محمد بن علي ماجيلويه قال: حدثنا علي بن ابراهيم عن أبيه عن عبد الله بن ميمون عن جعفر بن محمد عن أبيه عن علي (ع) قال: اياكم والدين فانه مذلة بالنهار ومهمة بالليل وقضاء في الدنيا وقضاء في الآخرة.

Muhammad Bin Ali Majaylawiya narrated to us, from Ali Bin Ibrahim, from his father, from Abdullah Bin Maymoun,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from Ali^-asws having said : ‘Beware of the debts, for it causes humiliation during the day, and worries at night, and it has to be paid for in the world, and in the Hereafter’.[82]

حدثنا أحمد بن محمد عن أبيه عن محمد بن أحمد عن يوسف بن الحارث عن عبد الله بن يزيد عن حياة بن شريح قال: حدثنى سالم بن غيلان عن دراج عن أبي الهيثم عن أبي سعيد الخدري قال: سمعت رسول الله صلى الله عليه وآله يقول: أعوذ بالله من الكفر والدين قيل يا رسول الله اتعدل الدين بالكفر، قال: نعم.

Ahmad Bin Muhammad narrated to us, from his father, from Muhammad Bin Ahmad, from Yusuf Bin Al haris, from Abdullah Bin Yazeed, from Hayaat Bin Shareeh, from Saalim Bin Gaylaan, from Daraaj, from Abu Al Haysam, from Abu Saeed Al Khudry who said,

‘I heard Rasool-Allah^-saww saying: ‘I^-saww seek Refuge with Allah^-azwj from the Infidelity and the debts’. It was said, ‘O Rasool-Allah^-saww! You^-saww are equating the debt with the Infidelity?’ He^-saww said: ‘Yes’.[83]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف عن الحسن بن محبوب عن حنان بن سدير عن أبيه أبي جعفر (ع) قال: كل ذنب يكفره القتل في سبيل الله إلا الدين لا كفارة له إلا اداؤه أو يقضى عن صاحبه أو يعفو الذي له الحق.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Al Hassan Bin Mahboub, from hanan Bin Sudeyr, from his father,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The expiation of every sin is the killing in the Way of Allah^-azwj except for the debt. There is no expiation for it except to pay it, or it is fulfilled from his companion, or he forgives, the one for whom is the right to do so’.[84]

حدثنا الحسين بن احمد عن أبيه عن محمد بن أحمد قال: حدثني أبو عبد الله الرازي عن الحسن بن علي بن أبي عثمان عن حفص بن غياث عن ليث قال: حدثني سعد بن عمر بن أبي سلمة عن أبي هريرة عن النبي صلى الله عليه وآله قال: لا تزال نفس المؤمن معلقة ما كان عليه الدين.

Al Husayn Bin Ahmad narrated to us, from his father, from Muhammad Bin Ahmad, from Abu Abdullah Al Raazy, from Al Hassan Bin Ali Bin Abu Usmaan, from Hafs Bin Gayaas, from Lays, from Sa’ad Bin Umar Bin Abu salma, from Abu Hureyra,

(It has been narrated) from the Prophet^-saww having said: ‘The soul of the Believer does not cease to be pending so long as there is debt upon him’.[85] 

وبهذا الاسناد عن محمد بن أحمد عن يعقوب بن يزيد عن بعض اصحابنا رفعه عن أحدهم عليه السلام قال: يؤتي يوم القيامة بصاحب الدين يشكو الوحشة فان كانت له حسنات اخذت منه لصاحب الدين قال: وان لم يكن له حسنات القي عليه من سيئات صاحب الدين.

And by this chain, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from one of our companions, raising it,

(It has been narrated) from one of them^-asws having said: ‘They would come on the Day of Judgement with the owner of the debt (lender) who would be complaining of the loneliness. So if there were any good deeds for him (the borrower) it would be seized from him for the owner of the debt (lender). And if there are not good deeds for him, the evils deeds of the owner of the debt (lender) would be attached to him (the borrower)’.

ان على عهد رسول الله صلى الله عليه وآله مات رجل وعليه ديناران فاخبر النبي صلى الله عليه وآله فأبي أن يصلى عليه، وانما فعل ذلك لكيلا يجترؤا على الدين.

In the era of Rasool-Allah^-saww, a man died and there were two Dinaars (debt) upon him. So the Prophet^-saww was informed, so he^-saww refused to Pray over him. But rather, he^-saww did that, perhaps they (people) would ponder upon the debt (before incurring it)’.

وقال: قد مات رسول الله صلى الله عليه وآله وعليه دين وقتل علي (ع) وعليه دين ومات الحسن (ع) وعليه دين، وقتل الحسين (ع) وعليه دين.

And he^-asws said: ‘Rasool-Allah^-saww passed away, and upon him^-saww was debt; and Ali^-asws was killed, and upon him^-asws was debt; and Al-Hassan^-asws passed away, and upon him^-asws was debt; and Al-Husayn^-asws was killed, and upon him^-asws was debt’.[86]

وبهذا الاسناد عن محمد بن أحمد عن ابن عيسى عن عثمان بن سعيد قال حدثنا عبد الكريم الهمداني عن أبي ثمامة قال: دخلت إلى أبي جعفر (ع) وقلت له جعلت فداك اني رجل اريد ان الازم مكة وعلي دين للمرجئة فما تقول؟ قال: قال أرجع إلى مؤدي دينك وأنظر ان تلقى الله تعالى وليس عليك دين فان المؤمن لا يخون.

And by this chain, from Muhammad Bin Ahmad, from Ibn Isa, from Usman Bin Saeed, from Abdul Kareem Al Hamdany, from Abu Samama who said,

‘I went over to Abu Ja’far^-asws and I said to him^-asws, ‘May I be sacrificed for you^-asws! I am a man for whom it is necessary to go to Makkah (for Hajj), and upon me is a debt for a Murjiite man. So, what are you^-asws saying?’ He^-asws said: ‘Return your debt to the claimant and wait, when you meet Allah^-azwj the High, and there is no debt upon you, for the Believer renege (default on his debt)’.[87]

وبهذا الاسناد عن محمد بن عيسى عن الهيثم عن ابن أبي عمير عن حماد بن عثمان عن الوليد بن صبيح قال: جاء رجل إلى أبي عبد الله عليه السلام يدعى على المعلى بن خنيس دينا عليه، قال: فقال ذهب بحقي، قال: فقال له ذهب بحقك الذي قتله، ثم قال للوليد: قم إلى الرجل فاقضه من حقه فانى أريد ان ابرد عليه جلده وإن كان باردا.

And by this chain, from Muhammad Bin Isa, from Al Haysam, from Ibn Abu Umeyr, from Hamaad Bin Usmaan, from Al Waleed Bin Sabeeh who said,

‘A man came over to Abu Abdullah^-asws claiming upon Al-Moala Bin Khunays of a debt which was upon him, so he said, ‘He went away with my debt’. So he^-asws said to him: ‘It was the one who killed him who went away with your debt’. Then he^-asws said to Al-Waleed: ‘Arise and go with the man, and fulfil his right, for I^-asws intend that there should be coolness upon his skin, even though it is cold’.[88]

أبي رحمه الله قال حدثنا عبد الله بن جعفر الحميري عن هارون بن مسلم عن سعدان قال: حدثنا أبو الحسن الليثي عن جعفر بن محمد عن آبائه عليهم السلام ان رسول الله صلى الله عليه وآله قال: ما الوجع إلا وجع العين وما الجهد إلا جهد الدين.

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Haroun Bin Muslim, from Sa’dan, from Abu Al Hassan Al Laysi,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws forefathers^-asws, that Rasool-Allah^-saww said: ‘What is the pain except for the pain of the eyes, and what is the exertion except for the exertion (for the fulfilment of the) debt’.[89]

وبهذا الاسناد قال: قال رسول الله صلى الله عليه وآله الدين راية الله تعالى في الارض، فإذا أراد أن يذل عبدا وضعه في عنقه.

And by this chain, said, ‘Rasool-Allah^-saww said: ‘The debt is a Sign of Allah^-azwj the High upon the earth. So, whenever He^-azwj decides to Humilate a servant, places it upon his neck’.[90]

(باب 313 – العلة التي من أجلها لا تباع الدار والخادم في الدين)

Chapter 313 – The reason due to which the house and the servant cannot be sold with regards to (settling) the debt

أبي رحمه الله قال حدثنا سعد بن عبد الله عن ابراهيم بن هاشم عن النضر بن سويد عن رجل عن الحلبي عن أبي عبد الله (ع) قال: لاتباع الدار ولا الجارية في الدين وذلك انه لا بد للرجل المسلم من ظل يسكنه وخادم يخدمه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Hashim, from Al Nazar Bin Suweyd, from a man, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not sell the house nor the slave girl with regards to the debt, and that is because it is inevitable for the Muslim man to have a shade for his dwelling, and a servant who serves him’.[91]

حدثنا محمد بن الحسن رحمه الله قال حدثنا علي بن ابراهيم عن أبيه قال: كان ابن أبي عمير رجلا بزازا، وكان له على رجل عشرة آلاف درهم فذهب ماله وافتقر، فجاء الرجل فباع دارا له بعشرة آلاف درهم وحملها إليه فدق عليه الباب فخرج إليه محمد بن أبي عمير رحمه الله فقال له الرجل هذا مالك الذي لك علي فخذه فقال ابن أبي عمير: فمن اين لك هذا المال ورثته؟ قال: لا، قال: وهب لك، قال: لا ولكني بعت داري الفلاني لا قضى ديني،

Muhammad Bin Al Hassan narrated to us, from Ali Bin Ibrahim, from his father who said,

‘Ibn Abu Umeyr was a cloth merchant and had a debtor of ten thousand Dirhams, but his wealth had gone and he had been impoverished. So the man went and sold his house for ten thousand Dirhams and carried it over to him and knocked upon the door. So Muhammad Bin Abu Umeyr came out to him. The man said to him, ‘This is your wealth which is for you and was upon me (as a debt), therefore take it’. So, Ibn Abu Umyer said, ‘From where is this wealth for you, did you inherit it?’ He said, ‘No’. He said, ‘Was it gifted to you?’ He said, ‘No, but I sold my house in order to pay back my debt’.

فقال ابن أبي عمير رحمه الله حدثني ذريح المحاربي عن أبي عبد الله (ع) انه قال: لا يخرج الرجل من مسقط رأسه بالدين، ارفعها فلا حاجة لي فيها، والله اني محتاج في وقتي هذا إلى درهم وما يدخل ملكى منها درهم.

So Ibn Abu Umeyr said, ‘Zareeh Al Maharby narrated to me from Abu Abdullah^-asws having said: ‘The man will not be thrown out from his birth place due to the debt’. Raise it, for there is no need for me with regards to it. By Allah^-azwj, although I am currently needy for this for even a single Dirham, I will not enter a single Dirham of it into my possession’.[92]

(باب 314 – علل الصناعات المكرهة)

Chapter 314 – Reason for the abhorrent industries (professions)

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن أحمد بن محمد عن جعفر بن يحيى الخزاعي عن يحيى بن أبي العلاء عن اسحاق بن عمار قال: دخلت على أبي عبد الله (ع) فخبرته انه ولد لي غلام فقال: ألا سميته محمدا؟ قلت قد فعلت، قال فلا تضرب محمدا ولا تشتمه، جعله الله قرة عين لك في حياتك وخلف صدق بعدك،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad, from Ja’far Bin Yahya Al Khazai’e, from Yahya Bin Abu Al A’ala, from Is’haq Bin Amaar who said,

‘I went over to Abu Abdullah^-asws, so I informed him^-asws that a boy has been born unto me. So he^-asws said: ‘Have you not named him as ‘Muhammad’?’ I said, ‘I had done it’. He^-asws said: ‘So do not hit Muhammad nor insult him. Allah^-azwj has Made him to be a delight for your eyes during your lifetime and as a true descendant after you’.

قال: قلت جعلت فداك وفي أي الاعمال اضعه قال إذا عزلته عن خمسة اشياء فضعه حيث شئت لا تسلمه إلى صيرفي فان الصيرفي لا يسلم من الربا ولا إلى بياع الاكفان فان صاحب الاكفان يسره الوبا ولا إلى صاحب طعام فانه لا يسلم من الاحتكار ولا إلى جزار فان الجزار تسلب منه الرحمة ولا تسلمه إلى نخاس فان رسول الله صلى الله عليه وآله قال: شر الناس من باع الناس.

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! And in which profession shall I make him to be?’ He^-asws said: ‘Isolate him from five things and place him wherever you so desire to. Do not hand him over to the money-changer (gold smith), so the money-changer is not safe from the interest; nor to the coffin (shroud) seller, for the coffin/shroud seller is pleased with the plague; nor to a food buyer, for he would not be safe from the hoarding; nor to a butcher, for the mercy is stripped of from him; nor to a slave trader, for Rasool-Allah^-saww said: ‘The most evil of the people is one who sells the people’.[93]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن أحمد بن أبي عبد الله عن محمد بن عيسى عن عبيد الله الدهقان عن درست بن أبي منصور الواسطي عن ابراهيم بن عبد الحميد عن أبي الحسن موسى عليه السلام قال: جاء رجل إلى النبي صلى الله عليه وآله فقال: يا رسول الله قد علمت ابني هذه الكتابة ففي أي شئ اسلمه؟ فقال اسمله، لله ابوك ولا تسلمه في خمس لا تسلمه سباء ولا صايغا ولا قصابا ولا حناطا ولا نخاسا،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Ubeydullah Al Dahqan, from Darast Bin Abu Mansour Al Wasity, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassan Musa^-asws having said: ‘A man came over to the Prophet^-saww, so he said, ‘O Rasool-Allah^-saww! I have taught my son these (reading and) writings, so in which thing (profession) shall I submit him to?’ So he^-saww said: ‘May Allah^-azwj be Good to your father, do not submit him in five – Neither submit him to a ‘Saba’a’, nor a goldsmith, nor a butcher, nor a wheat dealer, nor a slave trader’.

فقال: يا رسول الله ما السباء؟ قال الذي يبيع الاكفان ويتمنى موت امتي ولمولود من أمتى أحب إلي مما طلعت عليه الشمس وأما الصايغ فانه يعالج دين امتي، وأما القصاب فانه يذبح حتى تذهب الرحمة من قلبه، وأما الحناط فانه يحتكر الطعام على امتي ولان يلقى الله العبد سارقا احب إلي من أن يلقاه قد احتكر طعاما أربعين يوما. وأما النخاس فان أتاني جبرئيل فقال: يا محمد ان شرار امتك الذين يبيعون الناس.

So he said, ‘O Rasool-Allah^-saww! What is ‘Al-Saba’a’?’ He^-saww said: ‘The one who sells the coffins/shrouds, and wishes death upon my^-saww community, and the births of my^-saww community are more beloved to me^-saww than what the sun emerges upon; and as for the goldsmith, so he handles the debts of my^-saww community; and as for the butcher, so he slaughters (animals) until the mercy goes away from his heart; and as for the wheat dealer, so he hoards the foodstuff over my^-saww community, and if the servant were to meet Allah^-azwj as a thief, it would be more beloved to me^-saww than one who meets Him^-azwj having hoarded foodstuff for forty days; and as for the slave trader, so Jibraeel^-as came over to me^-asws and said: ‘O Muhammad^-saww! The most evil of your^-saww community are the ones who are selling the people’.[94]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد عن محمد ابن يحيى الخزاز عن طلحة بن زيد عن جعفر بن محمد عن أبيه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: اني اعطيت خالتي غلاملا ونهيتها ان تجعله حجاما أو قصابا أو صايغا.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Muhammad Ibn Yahya Al Khazaz, from Talha Bin Zayd,

(It has been narrated) from Ja’far Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘My^-saww maternal aunt had a boy and I^-saww forbid her that she should make him as a cupper, or a butcher, or a goldsmith’.[95]

(باب 315 – العلة التي من أجلها يجب الاخذ بخلاف ما تقوله العامة)

Chapter 315 – The reason due to which it is Obligatory to take by opposite of what the general Muslims are saying

حدثنا أبي رحمه الله قال: حدثنا أحمد بن ادريس عن أبي اسحاق الارجاني رفعه قال: قال أبو عبد الله (ع) أتدري لم امرتم بالاخذ بخلاف ما تقول العامة؟ فقلت: لا ندرى، فقال: ان عليا (ع) لم يكن يدين الله بدين الا خالف عليه الامة إلى غيره أرادة لابطال أمره وكانوا يسألون أمير المؤمنين (ع) عن الشئ الذي لا يعلمونه فإذا أفتاهم جعلوا له ضدا من عندهم ليلبسوا على الناس

My father narrated to us, from Ahmad Bin Idrees, from Abu Is’haq Al Arjany, raising it, said,

‘Abu Abdullah^-asws said: ‘Do you know why I^-asws ordered you all with the adoption of the opposite of what the general Muslims are saying?’ So I said, ‘I do not know’. So he^-asws said: ‘Never did Ali^-asws give the Religion of Allah^-azwj to them except that the general Muslims opposed him^-asws to the adoption of something else, intending to invalidate his^-asws rule. And they were asking Amir Al-Momineen^-asws about the things which they were not knowing of, so whenever he^-asws issued a Verdict, they went on to issue one against it from their own selves, and clothed it upon the people’.[96] 

حدثنا جعفر بن علي عن علي بن عبد الله عن معاذ قال: قلت لابي عبد الله (ع) اني اجلس في المجلس فيأتيني الرجل فإذا عرفت انه يخالفكم اخبرته بقول غيركم، وان كان ممن يقول بقولكم فان كان ممن لا ادري اخبرته بقولكم قول غيركم فيختار لنفسه، قال: رحمك الله هكذا فاصنع.

Ja’far Bin Ali narrated to us, from Ali Bin Abdullah, from Ma’az who said,

‘I said to Abu Abdullah^-asws, ‘I sit in the gather, so the men come to me. So when I recognise that he is your^-asws adversary, I inform him of the words of others, and if he was from the ones who are speaking with your^-asws words (so I inform him of your^-asws words), and if he was from the ones who does not know, I inform him with your^-asws words (and) the words of others, so he can choose for himself’. He^-asws said : ‘May Allah^-azwj have Mercy on you! It is like this, so do it’.[97]

حدثنا أبي رحمه الله قال: حدثنا سعد بن عبد الله عن عمرو بن أبي المقدام عن علي بن الحسين عن أبي عبد الله (ع) قال: إذا كنتم في أئمة الجور فامضوا في أحكامهم، ولا تشهروا أنفسكم فتقتلوا، وان تعاملتم باحكامهم كان خيرا لكم.

My father narrated to us, from Sa’ad Bin Abdullah, from Amro Bin Abu Al Maqdam, from Ali Bin Al Husayn,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever you all are among the unfair imams, so drink in their judgements, and do not publicise yourselves, for you would be killed, and if you have to deal in accordance with their orders, so it would be better for you’.[98]

حدثنا علي بن أحمد عن أحمد بن أبي عبد الله، عن علي بن اسباط قال قلت له – يعني الرضا (ع) – حدث الامر من أمري لا اجد بدا من معرفته، وليس في البلد الذي انا فيه احد استفته من مواليك، قال: فقال ايت فقيه البلد، فإذا كان ذلك فاستفيه في أمرك، فإذا افتاك بشئ فخذ بخلافه فان الحق فيه.

Ali Bin Ahmad narrated to us, from Ahmad Bin Abu Abdullah, from Ali Bin Asbaat who said,

‘I said to him^-asws – meaning Al-Reza^-asws – The new matter occurs, from my matters which is a must that I find one who understands it, and there is no one from the ones who are in your^-asws Wilayah in the city which I am in, whom I can ask the verdict for it’. He^-asws said: ‘If it was like that, go over to the jurist of the city, so he would issue a verdict with regards to your matter. So when he issues a verdict with anything, so take to the opposite of it, for the Truth will be therein’.[99]

(باب 316 – علة هتك الستر)

Chapter 316 – Reason for uncovering of the veil

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن عبد الله بن عبد الرحمن الاصم البصري عن عبد الله بن مسكان عن أبي عبد الله (ع) رفع الحديث إلى أمير المؤمنين عليه السلام قال: قال أمير المؤمنين عليه السلام: ما من عبد إلا وعليه اربعون جنة حتى يعمل أربعين كبيرة فإذا عمل أربعين كبيرة انكشفت عنه الجنن، فتقول الملائكة من الحفظة الذين معه يا ربا هذا عبدك قد انكشفت عنه الجنن، فيوحى الله تعالى إليهم ان استروا عبدي باجنحتكم

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Abdullah Bin Abdul Rahman Al Asam Al Basry, from Abdullah Bin Muskaan,

(It has been narrated) from Abu Abdullah^-asws, raising the Hadeeth to Amir Al-Momineen^-asws, said: ‘There is none from a servant except that there are forty shields over him until he commits forty major sins. So when he commits forty major sins, the shields are uncovered from him, and the Protecting Angels who are with him say: ‘O Lord^-azwj! This is Your^-azwj servant, the shields have been uncovered from him’. So Allah^-azwj the High Reveals unto them that: “Veil My^-azwj servant with your wings”.

فتستره الملائكة باجنحتها، فما يدع شيئا من القبيح إلا قارفه حتى يتمدح إلى الناس بفعله القبيح، فتقول الملائكة يا رب هذا عبدك ما يدع شيئا إلا ركبه، وإنا لنستحي مما يصنع فيوحي الله إليهم أن ارفعوا اجنحتكم عنه،

So the Angels veil him with their wings. So he does not leave a thing from the ugly deeds except that he perpetrates it, to the extent that he boasts about it to the people. So the Angels say: ‘O Lord^-azwj! This is Your^-azwj servant. He has not left a thing except that he rode it, and we are embarrassed from what he does’. So Allah^-azwj Reveals unto them: “Raise your wings from him”.

فإذا أخذ في بغضنا أهل البيت فعند ذلك يهتك الله ستره في السماء ويستره في الارض فتقول الملائكة يا رب هذا عبدك قد بقي مهتوك الستر فيوحى الله إليهم لو كان لي فيه حاجة ما أمرتكم ان ترافعوا اجنحتكم عنه.

So when he takes to having grudges against us^-asws, the People^-asws of the Household, during that Allah^-azwj Tears apart his veil in the sky and Veils him (even more) in the earth. So the Angels say: ‘O Lord^-azwj! This is Your^-azwj servant! He has remained (in a state of) uncovered veils’. So Allah^-azwj Reveals unto them: “If there was any need for Me^-azwj with regards to it, I^-azwj would not have Commanded you to raise your wings from him”.[100]

(باب 317 – علة النهي عن أكل الطين)

Chapter 317 – Reason for the Prohibition from eating the clay

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن أبي عبد الله عن الحسن بن علي عن هشام بن الحكم عن أبي عبد الله (ع) قال: ان الله تعالى خلق آدم من طين فحرم اكل الطين على ذريته.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Ali, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Created Adam^-as from clay, so He^-azwj Forbade from eating the clay upon his^-as offspring’.[101]

أبي رحمه الله قال: حدثنا أحمد بن ادريس عن أحمد بن عيسى عن أبي يحيى الواسطي عن رجل قال: قال أبو عبد الله (ع): الطين حرام اكله كلحم الخنزير، ومن اكله ثم مات فيه لم اصل عليه إلا طين القبر، فمن اكله شهوة لم يكن فيه شفاء.

My father said, ‘Ahmad Bin Idrees narrated to us, from Ahmad Bin Isa, from Abu Yahya Al Wasity, from a man who said,

‘Abu Abdullah^-asws said: ‘The clay is forbidden to be eaten just like the flesh of the swine; and the one who eats it, then dies as a result of it, nothing will arrive to him except for the clay of the grave. So the one who eats it out of desire for it, there would not be any healing in it’.[102]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر، قال: حدثنا أحمد بن محمد عن ابن محبوب عن ابراهيم بن مهزم عن طلحة عن أبي عبد الله (ع) قال من انهمك في اكل الطين فقد شرك في دم نفسه.

Muhammad Bin Musa Bin Mutawakkal narrated to us, from Abdullah Bin Ja’far, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibrahim Bin Mahzam, from Talha,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who engages in eating of the clay, so he has participated in shedding of his own blood’.[103]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن علي بن حسان الهاشمي قال: حدثنا عبد الله بن كثير عن يحيى بن عبد الله بن الحسن عن أبي عبد الله (ع) قال: من اكل طين الكوفة فقد أكل لحوم الناس لان الكوفة كانت اجمة، ثم كانت مقبرة ما حولها

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ali Bin Hasaan Al Hashimy, from Abdullah Bin Kaseer, from Yahya Bin Abdullah Bin Al Hassan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who eats clay of Al-Kufa, so he has eaten the flesh of the people, because Al-Kufa used to be a thicket, and there were graves all around it’.

وقد قال أبو عبد الله عليه السلام قال رسول الله صلى الله عليه وآله من اكل الطين فهو ملعون.

And Abu Abdullah^-asws had said: ‘Rasool-Allah^-saww said: ‘The one who eats the clay, so he is an accursed’.[104]

حدثنا محمد بن موسى قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن ابي عبد الله عن علي بن الحكم عن اسماعيل بن محمد بن أبي زياد عن جده زياد عن أبي جعفر (ع) ان من عمل الوسوسة واكثر مصائد الشيطان أكل الطين، ان اكل الطين يورث السقم في الجسد، ويهيج الداء ومن اكل الطين فضعفت قوته التي كانت قبل ان يأكله وضعف عن عمله الذي كان يعمله حوسب على ما بين ضعفه وقوته وعذب عليه.

Muhammad Bin Musa narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah, from Ali Bin Al Hakam, from Ismail Bin Muhammad Bin Abu Ziyad, from his grandfather Ziyad,

(It has been narrated) from Abu Ja’far^-asws that: ‘Eating of the clay is from the deed of the uncertainties and most of the traps of the Satan^-la. Eating of the clay inherits the sicknesses in the body and the irritations of the diseases; and the one who eats the clay, it would weaken his strength which he used to have before he ate it, and would weaken the works that he used to work, fluctuating in between his weakness and his strength, and would be tortured by it’.[105]

(باب 318 – العلة التي من أجلها يكره التخلل بالريحان وبقضيب الرمان)

Chapter 318 – The reason due to which tooth-picking with the twigs of the basil and the pomegranate is disliked

أبي رحمه الله قال حدثنا سعد بن عبد الله عن محمد بن عيسى عن درست الواسطي عن ابراهيم بن عبد الحميد عن أبي الحسن عليه السلام قال: لا تخللوا بعود الريحان ولا بقضيب الرمان فانهما يهيجان عرق الجذام.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa, from Darsat Al Wasity, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘Do not pick the teeth with a twig of the basil or a branch of the pomegranate, for these two agitate the veil of leprosy’.[106]

(باب 319 – العلة من أجلها يكره لبس النعال الملس)

Chapter 319 – The reason due to which it is disliked to wear the smooth shoes /slippers

أبي رحمه الله قال: حدثنا سعد بن عبد الله بن محمد بن عيسى بن عبيد عن القاسم بن يحيى عن جده الحسن بن راشد عن أبي بصير عن أبي عبد الله (ع) قال حدثني أبي عن جده عن آبائه ان أمير المؤمنين عليه السلام قال: لا تتخذوا الملس فانه حذاء فرعون وهو اول من أخذ الملس.

My father said, ‘Sa’ad Bin Abdullah Bin Muhammad Bin Isa Bin Ubeyd narrated to us, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws narrated to me^-asws, from his^-asws grandfather^-asws, from his^-asws forefathers^-asws that Amir Al-Momineen^-asws said: ‘Do not take to (wearing) the smooth (shoes/slippers), for it is a shoe of Pharaoh^-la, and he^-la was the first one to take to the smooth’.[107] 

(باب 320 – العلة التي من أجلها لا ترجم المرأة إذا زنى بها) (غلام وان كانت محصنة)

Chapter 320 – The reason due to which the woman with whom a young boy committed adultery with, would not be stoned even if she was a married woman

أبي رحمه الله قال حدثنا سعد بن عبد الله عن الهيثم بن أبي مسروق النهدي عن الحسن بن محبوب عن أيوب عن سليمان بن خالد عن أبي بصير عن أبي عبد الله عليه السلام سئل في غلام صغير لم يدرك ابن عشر سنين زنا بامرأة، قال يجلد الغلام دون الحد، وجلد المرأة الحد كاملا قيل فان كانت محصنة قال لا ترجم لان الذي نكحها ليس بمدرك ولو كان مدركا لرجمت.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Haysam Bin Abu Masrouq Al Nahdy, from Al Hassan Bin Mahboub, from Ayoub, from Suleyman Bin Khalid, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having been asked regarding a young boy who had not attained awareness (puberty), a son of ten years of age, committed adultery with a woman. He^-asws said: ‘The boy would be lashed less than the Limit, and the woman would be lashed by the complete Limit’. It was said, ‘So if she were a married woman?’ He^-asws said: ‘She would not be stoned because the one who copulated was not aware (attained puberty), and had he been aware (attained puberty), she would have been stoned’.[108]

(باب 321 – العلة التي من أجلها يجلد قاذف المستكرهة)

Chapter 321 – The reason due to which the slanderer of the compelled woman would be lashed

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن بعض اصحابه رفعه إلى أبي عبد الله عليه السلام انه سئل عن رجل وقع على جارية لامه فأولدها فقذف رجل ابنها، فقال يضرب القاذف الحد لانها مستكرهة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from one of his companions,

(It has been narrated) raising it to Abu Abdullah^-asws having asked about a man who fell upon (copulated with) a slave girl of his mother, so she gave birth. So he the man slandered her son (as not being his)’. He^-asws said: ‘The slanderer would be struck by the Limit, because she was compelled’.[109]

(باب 323 – العلة التي من أجلها لا يقطع المعترف بالسرقة) (تحت الضرب إذا لم يأت بالسرقة)

Chapter 323 – The reason due to which hands would not be cut off of the one who acknowledges the theft under the beating if the stolen goods are not found on him

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار رحمه الله عن العباس بن معروف عن علي بن مهزيار عن الحسن بن سعيد عن النضر ابن سويد ومحمد بن خالد عن ابن أبي عمير جميعا عن هشام بن سالم عن سليمان بن خالد قال: سألت أبا عبد الله عليه السلام عن رجل سرق سرقة، فكافر عنها فضرب فجاء بها بعينها، هل يجب عليه القطع؟ قال: نعم، ولكن لو اعترف ولم يجئ بالسرقة لم تقطع يده لانه اعترف على العذاب.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahiyar, from Al Hassan Bin Saeed, from Al Nazar Bin Suweyd and Muhammad Bin Khalid, both toghether from Ibn Abu Umeyr, from Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullah^-asws about a man who stole something but he denied it. So he was beaten, so he came up with exactly it (the stolen goods). Is the cutting (of the hands) Obligatory upon him?’ He^-asws said: ‘Yes. Had he not come with the stolen goods his hands would not be cut-off because he acknowledged (the theft) upon the punishment’.[110]

(باب 324 – العلة التي من أجلها لا يقطع الاجير والضعيف إذا سرقا)

Chapter 324 – The reason due to which (the hands) of the employee and the guest would not be cut-off if they steal

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن ابن أبي عمير عن بعض اصحابنا عن أبي عبد الله عليه السلام قال: لا يقطع الاجير والضيف إذا سرق لانهما مؤتمنان.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not cut (the hands) of the employee and the guest if they steal because they are both fiduciaries’ (a person bound to act for another’s benefit, as a trustee in relation to his beneficiary).[111]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن أحمد ابن محمد بن عيسى عن سماعة قال: سألته عن رجل استأخر أجيرا فاخذ الاجير متاعه، فقال: هو مؤتمن، ثم قال: الاجير والضيف أمينان ليس يقع عليهما حد السرقة.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Ibn Muhammad Bin Isa, from Sama’at who said,

‘I asked him^-asws about a man who employed someone on a wage, and the employee took (stole) his belongings’. So he^-asws said: ‘He was a trustee’. Then he^-asws said : ‘The employee and the guest are both caretakers, the Limit of the theft does not fall upon the two of them’.[112]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي عن الحسن بن محبوب عن علي رئاب عن محمد بن قيس عن أبي جعفر عليه السلام قال: الضيف إذا سرق لم يقطع وان اضاف الضيف ضعيفا فسرق قطع ضيف الضيف.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Al Hassan Bin Mahboub, from Ali Ra’ib, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The guest, if he were to steal, (his hands) would not be cut-off, and if a guest of the guest is a guest, so (the hands of) the guest of the guest would be cut’.[113]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد وعبد الله ابني محمد بن عيسى عن ابن أبي عمير عن حماد عن الحلبي عن أبي عبد الله عليه السلام قال: في رجل استأجر اجيرا فاقعده على متاعه فسرقه، قال: هو مؤتمن،

My father said, ‘Sa’ad Bin Abdullah, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ibn Abu Umeyr, from Hamaad Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said regarding a man who employed someone on a wage, and made him sit upon his belonging, so he stole it. He^-asws said: ‘He was a caretaker’.

وقال في رجل أتى رجلا فقال: ارسلني فلان اليك لترسل إليه بكذا وكذا فاعطاه وصدقه، قال: فلقى صاحبه فقال له: أن رسولك اتاني فبعثت معه بكذا وكذا فقال: ما ارسلته اليك وما اتاني بشئ وزعم الرسول انه قد ارسله، وقد دفعه إليه، قال ان وجد عليه بينة انه لم يرسله قطعت يده ومعنى ذلك أن يكون الرسول قد اقر مرة انه لم يرسله وان لم يجد بينة فيمينه بالله ما ارسلت ويستوفي الاخر من الرسول المال،

And he^-asws said regarding a man, to whom a man came over and said, ‘So and so has sent me to you to send such and such to him. So he gives it to him and (accepts him as) truthful. So he meets his companion and says to him, ‘Your messenger came to me, so I sent such and such with him (to you)’. So he said, ‘I did not send him to you, and he did not come to me with anything, and the messenger claimed (for himself) that he had been sent, and it was handed over to him’.

The Imam^-asws said: ‘If a proof is found against him that he did not send him, his (messenger’s) (hand) would be cut off, and meaning of that is that the messenger happens to accept once that he was not sent by him. And if a proof cannot be found, so he swears an oath by Allah^-azwj that he did not send him, and the other one, messenger, has to pay back the wealth’.

قلت أرأيت ان زعم انه انما حمله على ذلك الحاجة، قال يقطع لانه سرق مال الرجل.

I said, ‘What is your^-asws view that if he were to claim that he was driven upon that due to the need?’ He^-asws said: ‘(His hands) would be cut off, because he stole the wealth of the man’.[114]

(باب 325 – العلة التي من أجلها صار لا يزاد السارق على قطع اليد والرجل)

Chapter 325 – The reason due to which it came to be that the cutting of the thief would not exceed the (one) hand and the (one) leg

حدثنا محمد بن الحسن رحمه الله قال: حدثنا الحسين بن الحسن بن ابان عن الحسين بن سعيد عن النضر بن سويد عن عاصم بن حميد عن محمد بن قيس عن أبي جعفر عليه السلام قال: قضي أمير المؤمنين عليه السلام: في السارق إذا سرق قطعت يمينه وإذا سرق مرة أخرى قطعت رجله اليسرى، ثم إذا سرق مرة أخرى سجنه وتركت رجله اليمني يمشى عليها إلى الغائط ويده اليسرى ياكل بها ويستنجى بها

Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin saeed, from Al Nazar Bin Suweyd, from Aasim Bin Hameed, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws judged with regards to the thief: ‘When he steals, cur off his right hand, and if he were to steal once again, cut off his left leg; then if he were to steal again, imprison him; and his right leg so he can walk upon it to the toilet, and with his left hand he can eat and clean himself with it’.

وقال اني استحي من الله تعالى ان اتركه لا ينتفع بشئ ولكن اسجنه حتى يموت في السجن

And he^-asws said: ‘I^-asws am embarrassed from Allah^-azwj the High I^-asws would leave him and not cut off anything (else), but have him imprisoned until he dies in the prison’.

وقال ما قطع محمد صلى الله عليه وإله من سارق بعد قطع يده ورجله.

And he^-asws said: ‘Muhammad^-saww did not cut off from a thief after cutting of his (one) hand and his (one) leg’.[115]

وبهذا الاسناد عن الحسين بن سعيد عن فضالة بن أيوب عن أبان بن عثمان عن زرارة عن أبي جعفر عليه السلام قال كان أمير المؤمنين عليه لا يزيد على قطع اليد والرجل ويقول اني لا استحي من ربى ان ادعه ليس ما يستنجي به أو يتطهر به،

And by this chain, from Al Husayn Bin saeed, from Fazalat, from Aban Bin Usman, from Zarara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws did not exceed upon the cutting off the hand and the leg, and he^-asws was saying: ‘I^-asws am embarrassed from my^-asws Lord^-azwj that I^-asws should leave him without what he can wash himself with or purify himself with’.

قال: وسألته ان هو سرق بعد قطع اليد والرجل قال: استودعه السجن واغني عن الناس شره.

He^-asws said: ‘And he^-asws was asked, ‘If he were to steal after having the hand and the leg cut off?’ He^-asws said: ‘I^-asws will leave him in the prison, and the people would be free from his evil’.[116]

وبهذا الاسناد عن الحسين بن سعيد عن النضر بن سويد عن القاسم ابن سليمان عن عبيد بن زرارة قال: سألت أبا عبد الله عليه السلام هل كان علي عليه السلام يحبس أحدا من أهل الحدود، فقال: لا، إلا السارق فانه كان يحبسه في الثالثة بعد ما يقطع يده ورجله.

And by the chain, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Ibn Suleyman, from Ubeyd Bin Zarara who said,

‘I asked Abu Abdullah^-asws, ‘Did Ali^-asws withhold (imprison) anyone from the people deserving of the Limit (of punishment)?’ So he^-asws said: ‘No, except for the thief, for he^-asws imprisoned him with regards to the third (offence) after having cut off his hand and his leg’.[117]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن الحسن بن سعيد عن عثمان بن عيسى عن سماعة قال: سألته عن السارق وقد قطعت يده، فقال: تقطع رجله بعد يده فان عاد حبس في السجن، واتفق عليه من بيت مال المسلمين.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al Hassan Bin Saeed, from Usman Bin Isa, from Sama’at who said,

‘I asked him^-asws about the thief, and his hand had been cut off. So he^-asws said: ‘You cut off his leg after his hand. So if he were to repeat it, withhold him in the prison, and spend upon him from the Public treasury of the Muslims’.[118]

وبهذا الاسناد عن الحسين بن سعيد عن صفوان بن يحيى عن اسحاق بن عمار عن أبي ابراهيم عليه السلام قال: تقطع يد السارق ويترك ابهامه وصدر راحته، وتقطع رجله ويترك له عقبه يمشى عليها.

And by the chain, from Al Husayn Bin Saeed, from Safwan Bin Yahya, from Is’haq Bin Amaar,

(It has been narrated) from Abu Ibrahim^-asws (7^th Imam^-asws) having said; ‘The hand of the thief is cut-off, and his thumb and his palm would be left, and his leg would be cut and his heel would be left for him to walk upon it’.[119]

حدثنا محمد بن موسى بن المتوكل قال حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن ابن سنان عن أبي عبد الله عليه السلام في رجل اشد اليد اليمنى أو اشل الشمال سرق، قال: تقطع يده اليمنى على كل حال.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Ibn Sinan,

(It has been narrated) from Abu Abdullah^-asws regarding a man whose right hand or his left hand is crippled, stole. He^-asws said: ‘His right hand would be cut off upon every situation’.[120]

وبهذا الاسناد عن الحسن بن محبوب عن العلا عن محمد بن مسلم وعلي ابن رئاب عن زرارة جميعا عن أبي جعفر عليه السلام في رجل أشل اليد اليمنى، سرق، قال: تقطع يمينه شلاء كانت أو صحيحة فان عاد فسرق قطعت رجله اليسرى فان عاد خلد في السجن وأجرى عليه طعامه من بيت مال المسلين، يكف عن الناس شره.

And by the chain, from Al Hassan Bin Mahboun, from Al A’la, from Muhammad Bin Muslim and Ali Ibn Ra’ib, from Zarara both together,

(It has been narrated) from Abu Ja’far^-asws, regarding a man with a crippled right hand, steals. He^-asws said: ‘Cut his right hand, be it crippled or correct. So if he were to repeat and steals, cut off his left leg. So if he were to repeat, forever in the prison, and spend upon him, his food, from the Public Treasury of the Muslims, desisting (protecting) the people from his evil’.[121]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف عن علي بن مهزيار عن الحسن بن سعيد عن عثمان بن عيسى عن سماعة قال: قال أبو عبد الله (ع) أتى أمير المؤمنين عليه السلام برجال قد سرقوا فقطع ايديهم ثم قال: ان الذي من اجسادهم قد يصل إلى النار، فان تتوبوا تجروها، وإن لا تتوبوا تجركم.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Ali Bin Mahziyar, from Al Hassan Bin Saeed, from Usman Bin Isa, from Sama’at who said,

‘Abu Abdullah^-asws came to Amir Al-Momineen^-asws with men who had stolen. So he^-asws cut off their hands, then said: ‘Those (parts) of their bodies have arrived to the Fire. So if you were to repent, I^-asws shall pluck these back, and if you were not to repent, you would be plucked (into the Fire as well)’.[122]

(باب 326 – علل نوادر الحدود)

Chapter 326 – Miscellaneous reasons for the Limits

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن فضالة عن موسى بن بكير عن علي بن سعيد قال: سألت أبا عبد الله عليه السلام عن رجل اكترى حمارا، ثم اقبل به إلى اصحاب الثياب فابتاع منهم ثوبا أو ثوبين، وترك الحمار: قال: يرد الحمار إلى صاحبه ويتبع الذي ذهب بالثوبين وليس عليه قطع انما هي خيانة.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat, from Musa Bin Bakeyr, from Ali Bin Saeed who said,

‘I asked Abu Abdullah^-asws about a man who hired a donkey, then he went with it to the cloth merchants in order to buy a cloth or two clothes from them, and left the donkey (with them in exchange). He^-asws said: ‘The donkey has to be returned to its owner and the one who bought the two clothes would be followed, and the cutting of the hands would not be applicable upon him. But rather, it is a betrayal (of trust)’.[123]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن مهزيار عن أخيه علي عن الحسين بن سعد عن صفوان بن يحيى عن اسحاق بن عمار عن أبي بصير قال: سمعته يقول من افترى على مملوك عزر لحرمة الاسلام.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Mahziyar, from his brother Ali, from Al Husayn Bin sa’ad, from Safwan Bin Yahya, from Is’haq Bin Amaar, from Abu Baseer who said,

‘I heard him^-asws (6^th Imam^-asws) saying: ‘The one who fabricates upon a slave would be reprimanded for the sanctity of Al-Islam’.[124]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن اسحاق بن حريز عن سدير عن أبي جعفر عليه السلام في رجل يأتي البهيمة، قال: يجلد دون الحد ويغرم قيمة البهيمة لصاحبه لانه أفسدها عليه وتذبح وتحرق وتدفن ان كانت مما يؤكل لحمه وان كانت مما يركب ظهره اغرم قيمتها وجلد دون الحد واخرجها من البلد الذي فعل ذلك بها حيث لا تعرف فيبيعها فيها كي لا يعير بها.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Is’haq Bin Hareyz, from Sudeyr,

(It has been narrated) from Abu Ja’far^-asws regarding a man who came (copulated with) the animal. He^-asws said: ‘He would be lashed less than the Limit (of adultery), and would be fined the value of the animal for its owner because he corrupted it against him, and it would be slaughtered, and incinerated, and buried, if it was from what its flesh is eaten from; and if it was from what is ridden on upon its back, he would be fined its value, and be lashed less than the Limit (of adultery), and it (the animal) would be sent out from the city in which that deed was done with it, to where no one recognises it, so it would be sold in it, so that no one would reproach it’.[125] 

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار قال: حدثنا العباس بن معروف عن علي بن مهزيار عن محمد بن يحيى عن حماد بن عثمان، قال: قلت لابي عبد الله عليه السلام التعزير؟ فقال: دون الحد، قال: قلت دون ثمانين؟ قال: فقال لا ولكنه دون الاربعين فانها حد المملوك، قال: قلت وكم ذاك، قال: قدر ما يراه الوالي من ذنب الرجل وقوة بدنه.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Muhammad Bin Yahya, from Hamaad Bin Usmaan who said,

‘I said to Abu Abdullah^-asws, ‘(What is) the discretionary Punishment?’ So he^-asws said: ‘Less than the Limit’. I said, ‘Less that eighty (lashes)?’ So he^-asws said: ‘no, but it is less than forty (lashes), for it is a Limit of the slaves’. I said, ‘And how much is that?’ He^-asws said: ‘In accordance with what the ruler sees is, from the sin of the man and strength of his body’.[126]

وبهذا الاسناد عن محمد بن مسلم قال: سألته عن الشارب، فقال ايما رجل كانت منه زلة فانى معزره، وأما الذي يدمن فانى كنت منهكة عقوبة لانه يستحل الحرمات كلها ولو ترك الناس في ذلك لفسدوا.

And by this chain, from Muhammad Bin Muslim who said,

‘I asked him^-asws (6^th Imam^-asws) about the drunkard, so he^-asws said: ‘Whichever man from it was in error, so I^-asws apply the discretionary Punishment; and as for the one who is habitual, so I^-asws fully punish, because he has permitted the Prohibitions, all of it, and if the people were to be left in that, they would be corrupted’.[127]

حدثنا محمد بن موسى بن المتوكل عن اسحاق بن عمار قال: سألت أبا عبد الله عليه السلام عن رجل شرب حسوة خمرة، قال يجلد ثمانين جلدة، قليلها وكثيرها حرام.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Is’haq Bin Amaar who said,

‘I asked Abu Abdullah^-asws about a man who drank a sip of wine. He^-asws said: ‘He would be whipped eighty (lashes). A little of it, and a lot of it, is Forbidden’.[128]

وعن أبي عبد الله عليه السلام قال: اتي عمر بن الخطاب بقدامة بن مظعون قد شرب الخمر، فقامت عليه البينة فسأل عليا عليه السلام فأمره أن يجلده ثمانين جلدة، فقال قدامة: يا أمير المؤمنين ليس على جلد أنا من أهل هذه الآية (ليس على الذين آمنوا وعملوا الصالحات جناح فيما طعموا) فقرء الآية حتى اتمها، فقال له علي عليه السلام فانت لست من أهل فيما طعم اهلها وهو لهم حلال،

And from Abu Abdullah^-asws having said: ‘They came to Umar Bin Al-Khattab with Qadama Bin Maz’oun who had drunk the wine. So the proof was established against him. So he asked Ali^-asws, and he^-asws ordered that he should be whipped eighty lashes. So Qadama said, ‘O Amir Al-Momineen^-asws, there is no whipping upon me, for I am from the ones of this Verse [5:93] On those who believe and do righteous deeds there is no blame for what they eat. So he recited the Verse until he completed it. So Ali^-asws said to him: ‘But you are not from the one with regards to what is eaten, and it is (referring to) the Permissible food’.

قال: وقال علي عليه السلام: ان الشارب إذا شرب لم يدر ما يأكل ولا ما يصنع فاجلدوه ثمانين جلدة.

He^-asws said: ‘And Ali^-asws said: ‘The drunkard, when he drinks, does not know what he is eating, nor what he is doing’. So he was whipped eighty lashes’.[129]

حدثنا محمد بن الحسن عن زرارة، قال: سمعت أبا جعفر عليه السلام وسمعتهم يقولون ان عليا عليه السلام قال: إذا شرب الرجل الخمر فسكر هذي، فإذا هذي أفترى، فإذا فعل ذلك فاجلدوه حد المفترى ثمانين.

Muhammad Bin Al Hassan narrated to us, from Zarara who said,

‘I heard Abu Ja’far^-asws and heard them (people) saying that, Ali^-asws said: ‘When the man drinks the wine, he gets intoxicated (and) babbles. So when he babbles, he fabricates. So when he does that, so whip him with the Limit of the fabricator, eighty lashes’.

قال أبو جعفر عليه السلام إذا سكر من النبيذ المسكر والخمر جلد ثمانين.

Abu Ja’far^-asws said: ‘When one is intoxicated from Al-Nabeez the intoxicant, and the wine, whip him eighty lashes’.[130]

وبهذا الاسناد عن أحدهما عليه السلام قال: كان علي عليه السلام يضرب في الخمر والنبيذ ثمانين جلدة، الحر والعبد واليهودي والنصراني، فقال: ليس لهم ان يظهروا شربه يكون ذلك في بيوتهم،

And by this chain,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Ali^-asws used to whip with regards to the wine and Al-Nabeez, eighty lashes, the free one and the slave, and the Jew and the Christian. So he^-asws said : ‘It is not for them that they should openly drink it. That happens in their houses’.

قال: سمعته يقول من شرب الخمر فاجلدوه فان عاد فاجلدوه، فان عاد فاقتلوه في الثالثة.

He (the narrator) said, ‘I heard him^-asws saying: ‘The one who drinks the wine, so whip him. So if he were to repeat it, so whip him. So if he were to repeat, so kill him with regards to the third (offence)’.[131]

حدثنا محمد بن موسى بن المتوكل عن عبد الله بن جعفر الحميري عن عنبسة بن مصعب قال: قلت لابي عبد الله عليه السلام كانت لي جارية فشربت فرأيت أحدها؟ قال: نعم ولكن ذلك في ستر بحال السلطان.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Anbasa Bin Mas’ab who said,

‘I said to Abu Abdullah^-asws, ‘There used to be a slave girl for me, so she drank (intoxicant). So what is your^-asws view, shall I apply the Limit upon her?’ He^-asws said: ‘Yes, but that is in veil, by the permission of the authority’.[132] 

وروي عن أبي جعفر عليه السلام في قذف محصنة حرة قال يجلد ثمانين لانه انما يجلد بحقها.

And it has been reported,

(It has been narrated) from Abu Ja’far^-asws regarding slandering a free married woman. He^-asws said: ‘He would be whipped eighty lashes, because, rather he has whipped by her right’.[133]

أبي رحمه الله عن علي بن ابراهيم عن أبيه عن ابن أبي عمير عن أبي الحسن الحذاء، قال: كنت عند أبي عبد الله (ع) فسألني رجل وقال: ما فعل غريمك؟ قلت: ذاك ابن الفاعلة فنظر إلى أبو عبد الله عليه السلام نظرا شديدا، قال قلت جعلت فداك انه مجوسي ينكح امه واخته، قال: أو ليس ذلك في دينهم نكاح

My father, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Hassan Al Haza’a who said,

‘I was in the presence of Abu Abdullah^-asws when a man asked me and said, ‘What did your debtor do?’ I said, ‘That son of the adulterer!’ So Abu Abdullah^-asws looked at me with a harsh look. I said, ‘May I be sacrificed for you^-asws! He is a Magian. He marries his mother and his sister’. He^-asws said: ‘Or is that not a marriage in their religion?’[134]

أبي رحمه الله عن سعد بن عبد الله رفعه عن أبي عبد الله عليه السلام قال: الشيخ والشيخة إذا زنيا فارجموهما البتة لانهما قد قضيا شهوتهما. وعلى المحصن والمحصنة الرجم.

My father, from Sa’ad Bin Abdullah, raising it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The old man and the old woman, when they commit adultery, so stone them anyway, because both of them have fulfilled their desires. And upon the married woman, and the married man, is the stoning’.[135]

حدثنا محمد بن الحسن عن الحسن بن الحسن بن أبان عن اسماعيل بن خالد قال: قلت لابي عبد الله عليه السلام: في القرآن الرجم؟ قال: نعم، قال الشيخ: والشيخ إذا زنيا فارجموهما البتة فانهما قد قضيا الشهوة.

Muhammad Bin Al Hassan narrated to us, from Al Hassan Bin Al Hassan Bin Abaan, from Ismail Bin Khalid who said,

‘I said to Abu Abdullah^-asws, ‘Is the stoning, (found) in the Quran?’ He^-asws said: ‘Yes’. He^-asws said, ‘The old man (and the old woman), when they commit adultery, so stone both of them anyway, for these two have fulfilled their desires’.[136]

وبهذا الاسناد عن الحسن بن كثير عن أبيه قال: خرج أمير المؤمنين عليه السلام بشراحة الهمدانية، فكاد الناس يقتل بعضها بعضا من الزحام، فلما رأي ذلك أمر بردها حتى إذا خفت الزحمة اخرجت واغلق الباب،

And by this chain, from Al Hassan Bin Kaseer, from his father who said,

‘Amir Al-Momineen^-asws went out with Sharahat Al-Hamdaniya, so the people sat fighting with each other due to the crowd. So when Amir Al-Momineen^-asws saw that, he^-asws ordered for her to be returned. When the crowd eased, brought her out and locked the door.

قال: فرموها حتى ماتت، قال: ثم أمر بالباب ففتح، قال: فجعل من يدخل يلعنها، قال: فلما رأي ذلك نادى مناديه ايها الناس ارفعوا السنتكم عنها فانه لا يقام حد إلا كان كفارة ذلك الذنب كما يجزي الدين بالدين قال: فو الله ما تحرك شفة لها.

He (the narrator) said, ‘So he^-asws had her stoned until she died. Then he^-asws ordered for the door to be opened. So everyone who entered, cursed her. So when he^-asws saw that, he^-asws made his^-asws caller to call out: ‘O you people! Raise your tongues from her, for a Limit is not established except that it is an expiation for that sins, just as the debt is recompenses by (settling of) the debt’. So, by Allah^-azwj, no lip moved for her’.[137] 

وروي عن أبي جعفر عليه السلام يقول: قضى علي (ع) في رجل تزوج امرأة رجل انه ترجم المرأة ويضرب الرجل الحد، وقال: لو علمت انك علمت به لفضخت رأسك بالحجارة.

And is has been reported,

(It has been narrated) from Abu Ja’far^-asws saying: ‘Ali^-asws judged with regards to a man who married a wife of a man, that the woman be stoned and the man be whipped by the Limit, and he^-asws said: ‘Had I^-asws known that you knew of it (that she was married), I^-asws would have pumped your head with the stones’.[138]

وبهذا الاسناد عن أبي جعفر عليه السلام قال: قال أمير المؤمنين (ع) لا يرجم رجل ولا امرأة حتى يشهد عليهما اربعة شهود على الايلاج والاخراج، قال: قال لا أحب ان أكون أول الشهود الاربعة اخشى أن ينكل بعضهم فاجلد.

And by this chain,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘neither a man nor a woman would be stone until four witnesses testify upon them both the penetration and the ejection’. He^-asws said: ‘I^-asws would not like to be the first of the four witnesses, for fear that some of them would turn (and deny it), so I^-asws would be whipped’.[139]

(باب 327 – العلة التي من أجلها لا يكون بين أهل الذمة معاقلة)

Chapter 327 – The reason due to which there does not happen to be a stronghold with the people under responsibility (Ahl Al-Zimma)

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن أبي ولاد عن أبي عبد الله (ع) قال: ليس بين أهل الذمة معاقلة فيما يجنون من قتل أو جراح انما يؤخذ ذلك من أموالهم، فان لم يكن لهم أموال رجعت الجناية إلى إمام المسلمين لانهم يؤدون الجزية إليه كما يؤدي العبد لضريبة إلى سيده، قال: وهم مماليك للامام فمن اسلم منهم فهو حر.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abu Walaad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is no stronghold between the people under the responsibility (Ahl Al-Zimma) with regards to what they go crazy from killing or wounding. But rather, that would be taken from their wealth. So if there is no wealth for them, the crime would be referred to the Imam^-asws of the Muslims, because they are paying the tax to him^-asws just as the slave pays the monies to his master’. He^-asws said: ‘And they (the Ahl Al-Zimma) are the slaves of the Imam^-asws. So, whoever from them professes to Islam, so he is free’.[140]

(باب 328 – العلة التي من أجلها جعل البينة على المدعي) (واليمين على المدعى عليه في الاموال وجعل في الدماء) (البينة على المدعى عليه وعليه القسامة)

Chapter 328 – The reason due to which the (burden of the) proof is upon the claimant, and the swearing (oath) is upon the defendant with regards to the wealth, whereas with regards to the blood, the (burden of the) proof is upon the defendant, and upon him is the compurgation (sworn endorsements)

أبي رحمه الله قال: حدثنا سعد بن عبد الله: حدثنا محمد بن الحسين عن ابن أبي عمير عن ابن اذينة عن بريدة عن أبي عبد الله عليه السلام قال: سألته عن القسامة فقال: الحقوق كلها البينة على المدعي واليمين على المدعي عليه إلا في الدماء خاصة فان رسول الله صلى الله عليه وآله بينما هو بخيبر إذا فقدت الانصار رجلا منهم فوجدوه قتيلا، فقالت الانصار فلان اليهودي قتل صاحبنا، فقال رسول الله صلى الله عليه وآله للطالبين: اقيموا رجلين عدلين من غيركم اقده برمته، فان لم تجدوا شاهدين فاقيموا قسامة خمسين رجلاه اقده به برمته، فقالوا: يا رسول الله صلى الله عليه وإله ما عندنا شاهدان من غيرنا وانا لنكره ان نقسم على ما لم نره فوداه رسول الله صلى الله عليه وآله من عنده،

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn, from Ibn Abu Umeyr, from Ibn Azina, from Bureyda,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the compurgation (sworn endorsements). So he^-asws said: ‘The rights, all of them, the (burden of the) proof is upon the claimant, and the swearing is upon the defendant, except regarding the blood in particular, for Rasool-Allah^-saww, whilst he^-saww was a Khyber, the Helpers lost a man from among them, so they found him to have been killed. So the Helpers said, ‘So and so, the Jew killed our companion’. So Rasool-Allah^-saww said to the seekers (of revenge): ‘Establish two just men from others who saw the whole of it. So if you do not find two witnesses, then fifty men should establish sworn endorsements for the whole of it’. So they said, ‘O Rasool-Allah^-saww! There are no two witnesses with us from others, and we do not like that we should swear upon what we have not seen’. So Rasool-Allah^-saww paid the blood money from himself^-saww’.

ثم قال أبو عبد الله عليه السلام ان رسول الله صلى الله عليه وآله انما حقن دماء المسلمين بالقسامة لكي إذا رأي الفاجر الفاسق فرصة من عدوه حجزه مخافة القسامة ان يقتل به، فكف عن قتله وإلا حلف المدعي عليهم قسامة خمسين رجلا ما قتلنا ولا علمنا قاتلا ثم اغرموا الدية إذا وجدوا قتيلا بين أظهرهم إذا لم يقسم المدعون.

Then Abu Abdullah^-asws said that: ‘But rather, Rasool-Allah^-saww saved the blood-letting of the Muslims by the sworn endorsements in order that if an immoral evil doer sees a chance from (killing) his enemy, would fear the sworn endorsements in case he himself is killed by it, would refrain from killing him, otherwise the swear of the claimant, against him would be sworn endorsements of fifty men, ‘We neither killed nor do we have any knowledge of the killer’. Then they would have to pay the blood money if the victim was found to be among them, if the claimants haven’t sworn’.[141]

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان الرضا (ع) كتب إليه فيما كتب من جواب مسائله، العلة في البينة في جميع الحقوق على المدعي، واليمين على المدعي عليه ما خلا الدم، لان المدعي عليه جاحد ولا يمكنه اقامة البينة على الجحود، لانه مجهول وصارت البينة في الدم على المدعي عليه واليمين على المدعي لانه حوط يحتاط به المسلمين لئلا يبطل دم امرئ مسلم وليكون ذلك زاجرا وناهيا للقاتل لشدة اقامة البينة عليه، لان من شهد على انه لم يفعل قليل،

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Reza^-asws wrote to him in answer to what he had written asking him^-asws: ‘The reason with regards to the (burden of the) proof in the entirety of the rights, is upon the claimant, and the swearing is upon the defendant, except for the blood, because the defendant is a denial, and it is not possible for him to establish the proof upon the denial, because the matter is unknown. And the (burden of the) proof regarding the blood came to be upon the defendant, and the swearing upon the claimant, because it is a precaution for the Muslims in case the blood of a Muslim person be invalidated, and that would become an injunction and a prevention for the killer due to the severity of the establishment of the proof against him, because the ones who would testify that he did not do it, would be very few.

وأما علة القسامة ان جعل خمسين رجلا، فلما في ذلك من التغليظ والتشديد والاحتياط لئلا يهدر دم امرئ مسلم.

And as for the reason for the sword endorsements, it has been made to be fifty men. So as for what is in that from the harshness, and the severity, and the precaution, perhaps the blood of a Muslim person be wasted’.[142]

أبي رحمه الله عن سعد بن عبد الله عن أحمد بن محمد بن عيسى عن ابن أبي نجران عن عبد الله بن سنان عن أبي عبد الله (ع) قال: سألته عن القسامة، قال: هي حق ولو لا ذلك لقتل الناس بعضهم بعضا ولم يمكن بشئ، وانما القسامة حول يحتاط به الناس.

My father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Najran, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the sworn endorsements. He^-asws said: ‘It is right, and had it not been for that, the people would kill each other and it would not come to anything. But rather, the sword endorsements (of fifty men), is a dissuasion, the people take precaution by it’.[143]  

حدثنا محمد بن علي ماجيلويه رحمه الله عن محمد بن يحيى العطار عن سهل بن زياد عن محمد بن عيسى عن يونس بن عبد الرحمن عن ابن سنان قال: سمعت أبا عبد الله (ع) يقول: انما وضعت القسامة لعلة الحوط يحتاط على الناس لكى إذا رأي الفاجر عدوه فر منه مخافة القصاص.

Muhammad Bin Ali Majaylawiya narrated to us, from Muhammad Bin Yahya Al Ataar, from Sahl Bin ziyad, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Ibn Sinan who said,

‘I heard Abu Abdullah^-asws saying: ‘But rather, the sworn endorsements have been placed for the reason of the dissuasion, a precaution upon the people, in case the immoral were to see his enemy, he would flee from him for fear of the (law of) retaliation’.[144]

(باب 329 – العلة التي من أجلها لا يقاد للمجنون من قاتله)

Chapter 329 – The reason due to which the one who kills the insane would not be killed

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن علي بن رئاب عن أبي بصير قال: سألت أبا جعفر (ع) عن رجل قتل رجلا مجنونا، قال: ان كان المجنون اراده فدفعه عن نفسه فقتله فلا شئ من قود ولا دية وتعطي ورثته من بيت مال المسلمين، قال: وان كان من غير أن يكون المجنون اراده فلا قود لمن لا يقاد منه وأرى ان على قاتله الدية في ماله يدفعها إلى ورثة المجنون ويستغفر الله ويتوب إليه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Baseer who said,

‘I asked Abu Ja’far^-asws about a man who killed an insane man. He^-asws said: ‘If he was indeed insane, and the (killer) defended himself, so he killed him, so there is nothing from retaliation nor blood money, and his (victim’s) inheritors would be given from the Public Treasury of the Muslims. And if it was the other than the insane intended (to kill him), so there is no retaliation to the one, from whom there is no retaliation (i.e. had the insane killed him, he would not have been killed due to his insanity). Upon the killer would be the blood money from his own wealth to be handed over to the inheritors of the insane, and he should seek Forgiveness of Allah^-azwj and repent to Him^-azwj’.[145]

(باب 330 – العلة التي من أجلها صارت دية الميت إذا قطع) (رأسه تجعل في أبواب البر للميت ولا تجعل للورثة) (كما تجعل دية الجنين)

Chapter 330 – The reason due to which the blood money of the dead, if its head was cut off is made to be in the category of performing good deeds for the dead and will not be made to be for the inheritors, just as the blood money of the foetus is made to be

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار قال حدثنا محمد بن أحمد عن ابراهيم بن هاشم عن عمر بن عثمان عن بعض اصحابه عن الحسين بن خالد عن أبي الحسن موسى عليه السلام قال، دية الجنين إذا ضربت امه فسقط من بطنها قبل أن ينشأ فيه الروح مائة دينار، فهي لورثة ودية الميت إذا قطع رأسه وشق بطنه فليس هي لورثته، إنما هي له دون الورثة،

My father said, ‘Muhammad Bin Yahya Al Attar narrated to us, from Muhammad Bin Ahmad, from Ibrahim Bin Hashim, from Umar Bin Usman, from one of his companions, from Al Husayn Bin Khalid,

(It has been narrated) from Abu Al-Hassan Musa^-asws having said: ‘Blood money of the foetus, if the mother is hit, so she miscarries from her belly before the soul has grown into it, is one hundred Dinars, so this would be for the inheritors; and blood money of the dead, if its head is cut off, and his belly is split open, so this is not for his inheritors. But rather, it is for besides the inheritors’.

فقلت له، وما الفرق بينهما؟ فقال ان الجنين أمر مستقبل مرجي نفعه، وان هذا أمر قد مضى وذهب منفعته فلما مثل به بعد وفاته صارت دية المثلة له لا لغيره يحج بها عنه ويفعل به أبواب البر من صدقة وغير ذلك.

So I said to him^-asws, ‘And what is the difference between the two?’ So he^-asws said: ‘The foetus, is a matter of the future, its benefit is returned. And in this, it is a matter which has passed and its benefit has gone. So when he was tortured by after his death, the blood money comes to be for the torture, for him, not for others. Hajj would be performed by it on his behalf, and various categories of righteous deeds from charity and other than that’.[146]

(باب 331 – العلة التي من أجلها يجلد الزاني مائة جلدة) (وشارب الخمر ثمانين)

Chapter 331 – The reason due to which the adulterer would be whipped with one hundred lashes, and the drinker of the wine, eighty (lashes)

أبي رحمه الله قال: حدثنا أحمد بن ادريس عن محمد بن أحمد بن يحيى عن أبي عبد الله الرازي عن الحسن بن علي بن أبي حمزة عن أبيه عن أبي عبد الله المؤمن عن اسحاق بن عمار قال، قلت لابي عبد الله (ع)، الزنا أشر من شرب الخمر؟ قال، الخمر، قلت، فكيف صار الخمر ثمانين وفي الزنا مائة، قال يا اسحاق الحد واحدا ابدا، وزيد هذا لتضييعه النطفة ولوضعه إياها في غير موضعها الذي امر الله به.

My father said, ‘Ahmad Bin Idrees narrated to us, from Muhammad Bin Ahmad Bin Yahya, from Abu Abdullah Al Razy, from Al Hassan Bin Ali Bin Abu Hamza, from his father, from Abu Abdullah Al Momin, from Is’haq Bin Amaar who said,

‘I said to Abu Abdullah^-asws, ‘The adultery is more evil (or) the drinking of the wine?’ He^-asws said: ‘The wine’. I said, ‘So how come the wine (Punishment for drinking it) came to be eighty (lashes), and regarding the adultery, one hundred?’ He^-asws said: ‘O Is’haq! The Limit is one (and the same), forever, and the increase in this is for the wasting of the sperm and placing it in other than its (rightful) place which Allah^-azwj Commanded with’.[147]

حدثنا علي بن أحمد رحمه الله قال، حدثنا محمد بن أبي عبد الله عن محمد ابن اسماعيل عن علي بن العباس قال حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان ابا الحسن الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله علة ضرب الزاني على جسده بأشد الضرب لمباشرة الزنا واستلذاذ الجسد كله به فجعل الضرب عقوبة له وعبرة لغيره وهو اعظم الجنايات.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Ibn Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Reza^-asws wrote to him in answer regarding what he had written asking him^-asws: ‘The reason for hitting the adulterer upon his body with severe strikes for indulging in the adultery, and the whole of his body enjoyed the pleasure by it. So the strike has been Made as a Punishment for him, and a lesson for others, and it (adultery) is the most grievous of the crimes’.[148] 

(باب 332 – العلة التي من أجلها لا يقطع الطرار والمختلس)

Chapter 332 – The reason due to which the hands of the scoundrel and the pilferer would not be cut

أبي رحمه الله قال حدثنا محمد بن يحيى عن محمد بن أحمد عن أبان بن محمد عن أبيه عن ابن المغيرة عن السكوني عن جعفر بن محمد عن أبايه عن علي عليهم السلام قال: ليس على الطرار والمختلس قطع لانها دعارة معلنة ولكن يقطع من يأخذ ويخفى.

My father said, ‘Muhammad Bin Yahya narrated to us, from Muhammad Bin Ahmad, from Aban Bin Muhammad, from his father, from Ibn Al Mugheira, from Al Sakuny,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws forefathers^-asws, from Ali^-asws having said: ‘There is no cutting (of the hand) upon the scoundrel (crook) and the embezzler (cheat), because (although) these two are open crimes, but the hands of the one who takes and conceals (thief), would be cut’.[149]

(باب 333 – العلة التي من أجلها يجلد ظل الذي يزعم انه احتلم بام غيره)

Chapter 333 – The reason due to which the shadow would be lashed, of the one who claims that he had an erotic dream with the mother of someone else

أبي رحمه الله قال حدثنا سعد بن عبد الله عن ابراهيم بن مهزيار عن اخيه علي عن عثمان بن عيسى عن سماعة قال: قال أبو عبد الله (ع) ان رجلا لقي رجلا على عهد امير المؤمنين عليه السلام فقال له، اني احتلمت بامك، فرفع إلى امير المؤمنين فقال، ان هذا افترى علي، فقال وما قال لك؟ قال، زعم انه احتلم بامى فقال أمير المؤمنين، في العدل ان شئت اقمته لك في الشمس وجلدت ظله، فان الحلم مثل الظل ولكنا سنضربه إذا آذاك حتى لا يعود يؤذي المسلمين

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Mahziyar, from his brother Ali, from Usman Bin Isa, from Sama’at who said,

‘Abu Abdullah^-asws having said: ‘A man met a man in the era of Amir Al-Momineen^-asws, so he said to him, ‘I had a wet dream with your mother’. So the matter was raised to Amir Al-Momineen^-asws, so he said: ‘This one is fabricating against me’. So he^-asws said: ‘And what did he say to you?’ He said, ‘He claims that he had a wet dream with my mother’. So Amir Al-Momineen^-asws said: ‘In (the matter of) justice, if you so like, I^-asws can stand him in the sun for you, and whip his shadow, for the dream is like the shadow, but I^-asws will be whipping him as he hurt you, so that he would not repeat hurting the Muslims’.[150]

(باب 334 – العلة التي من أجلها لا يقام الحد بارض العدو)

Chapter 334 – The reason due to which the Limit would not be established in the land of the enemy

أبي رحمه الله قال، حدثنا سعد بن عبد الله قال: حدثنا أحمد بن محمد عن محمد بن يحيى الخزاز عن غياث بن ابراهيم عن أبي عبد الله عليه السلام عن أبيه قال: قال أمير المؤمنين عليه السلام لا أقيم على احد حدا بارض العدو، حتى يخرج منها، لئلا تلحقه الحمية فيلحق بالعدو.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Muhammad Bin Yahya Al Khazaz, from Gayas Bin Ibrahim,

(It has been narrated) from Abu Abdullah^-asws, from him^-asws father^-asws having said: ‘Amir Al-Momineen^-asws did not establish the Limit upon anyone who was in the land of the enemy, until he came out from it, perhaps the disdain would cause him to align himself with the enemy’.[151]

(باب 335 – العلة التي من أجلها صار حد القاذف وشارب الخمر ثمانين)

Chapter 335 – The reason due to which the Limit upon the slanderer and the drinker of the wine came to be eighty (lashes)

حدثنا علي بن احمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان، ان ابا الحسن الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله علة ضرب القاذف وشارب الخمر ثمانين جلدة، لان في القذف نفي الولد وقطع النسل وذهاب النسب، وكذلك شارب الخمر إذا شرب هذى، وإذا هذى افترى وإذا افترى جلد، فوجب عليه حد المفتري.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Reza^-asws wrote to him in answer to what he had asked him: ‘The reason for striking the slanderer and the drinker of the wine with eighty lashes is that because the slanderer denies the child and cuts off the offspring, and the lineage goes away. And similar to that is the drinker of the wine, when he drinks he talks nonsense, and when he babbles (chats nonsense), he fabricates, and when he fabricates he would be whipped, obligating upon himself the Limit of the fabricator’.[152]

(باب 336 – العلة التي من أجلها إذا قذف الزوج امرأته كانت شهادته) (اربع شهادات وإذا قذفها غير الزوج جلد الحد)

Chapter 336 – The reason due to which when the husband slanders his wife, his testimony would amount to four testimonies, and if other than her husband were to slander her, would be whipped the Limit

حدثنا الحسين بن أحمد عن محمد بن علي الكوفي عن محمد بن اسلم الجبلي عن بعض اصحابه قال: سألت الرضا عليه السلام فقلت: كيف صار الزوج إذا قذف امرأته كانت شهادته اربع شهادات بالله وإذا قذفها غير الزوج جلد الحد، وان كان اباها أو اخاها قال: سئل جعفر بن محمد (ع) عن هذا فقال: لانه إذا قذف الزوج امرأته قيل له كيف علمت انها فاعلة، فان قال رأيت ذلك بعيني كانت شهادته اربع شهادات بالله وذلك انه يجوز للزوج أن يدخل المداخل في الخلوات التي لا تصلح لغيره أن يدخلها ولا يشهدها ولد ولا والد في الليل والنهار فلذلك صارت شهادته اربع شهادات بالله إذا قال: رأيت ذلك بعيني

Al Husayn Bin Ahmad, from Muhammad Bin Ali Al Kufy, from Muhammad Bin Aslam Al Jabaly, from one of his companions who said,

‘I asked Al-Reza^-asws, so I said, ‘How did it come to be, if the husband were to slander his wife, his testimony would be four testimonies by Allah^-azwj, and if other than her husband were to slander her, he would be whipped the Limit, even if it were to be her father, or her brother?’

He^-asws said: ‘Ja’far ^-asws Bin Muhammad^-asws had been asked about this, so he^-asws said: ‘Because, if the husband were to slander his wife, it would be said to him, ‘How did you come to know that she has done it?’ So if he were to say, ‘I saw that with my own eyes’, his testimony would amount to four testimonies with Allah^-azwj, and that is because it is allowed for the husband that he can enter the places alone which is not correct for others if they were to enter it, nor can the son see her, nor a parent, during the day and the night. Thus, it was due to that, his testimony came to be four testimonies with Allah^-azwj, if he says, ‘I saw it with my own eyes’.

فان قال: لم اعاين ذلك صار قاذفا وضرب الحد إلا أن يقيم عليها البينة وغير الزوج إذا قذفها وادعى انه رأي ذلك قيل له كيف رأيت ذلك وما ادخلك ذلك المدخل الذي رأيت فيه هذا وحدك وانت متهم في رؤياك، فان كنت صادقا فانت في حد التهمة فلا بد من ادبك الذي اوجبه الله عليك وانما صار شهادة الزوج أربع شهادات بالله لمكان الاربعة شهداء مكان كل شاهد يمين.

So if he were to say, I did not see that, he would become a slanderer and be hit the Limit, except if he were to establish the proof against her. And other than the husband, if he were to accuse her and claim that he saw that, it would be said to him, ‘How did you see that, and what made you to enter that place in which you saw this alone, and you are accused with regards to your visualising it. So even if you were truthful, you would still be in the Limit of the accusation. Therefore it is inevitable to (teach you) manners which Allah^-azwj has Obligated upon you’. But rather the testimony of the husband is four testimonies with Allah^-azwj in place of the four witnesses swearing on oath’.[153]

(باب 337 – العلة التي من أجلها يضرب العبد في الحد نصف) (ما يضرب الحر)

Chapter 337 – The reason due to which the slave would be hit by half the Limit what the free one would be hit by

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن ابراهيم ابن هاشم عن الاصبغ بن نباته قال: حدثنا محمد بن سليمان المصري عن مروان بن مسلم عن عبيد بن زرارة عن بريد العجلي الشك من محمد بن سليمان قال: قلت لابي عبد الله عليه السلام عبد زنا، قال: يضرب نصف الحد، قلت: فان عاد، قال: لا يزاد على نصف الحد، قال: قلت فهل يجري عليه الرجم في شئ من فعله قال: نعم يقتل في الثامنة أن فعل ذلك ثمان مرات، قلت: فما الفرق بينه وبين الحر وانما فعلهما واحد، قال: لان الله تبارك وتعالى رحمه أن يجعل عليه ربق الرق وحد الحر،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Ibn Hashim, from Al Asbagh Bin Nabata, from Muhammad Bin Suleyman Al Misry, from Marwan Bin Muslim, from Ubeyd Bin Zarara, from Bureyd Al Ajaly Al Shak, from Muhammad Bin Suleyman who said,

‘I said to Abu Abdullah^-asws, ‘The slave commits adultery’. He^-asws said: ‘He would be hit half the Limit’. I said, ‘So if he were to repeat it?’ He^-asws said: ‘He would not be increase more than half the Limit’. I said, ‘So will the stoning be done against him with regards to anything which he does?’ He^-asws said: ‘Yes, he would be killed during the eighth, if he were to do that for the eight time’. I said, ‘So what is the difference between him and the free man, but rather both their deeds are one (the same)?’ He^-asws said: ‘Because Allah^-azwj Blessed and High is more Merciful than to Make the rope of slavery upon him and the Limit of the free one’.

قال: ثم قال وعلى إمام المسلمين أن يدفع ثمنه إلى مولاه من سهم الرقاب.

He (the narrator) said, ‘Then he^-asws said: ‘And it is upon the Imam^-asws of the Muslim that he^-asws should hand over his price (after the stoning), to his master, from the portion of the slaves’.[154]

(باب 338 – العلة التي من أجلها يقتل ساحر المسلمين) (ولا يقتل ساحر الكفار)

Chapter 338 – The reason due to which the Muslim sorcerer would be killed, and the Infidel sorcerer would not be killed

حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله قال: حدثنا محمد ابن الحسن الصفار عن أحمد بن أبي عبد الله البرقي عن الحسين بن يزيد النوفلي عن اسماعيل بن مسلم السكوني عن جعفر بن محمد عن أبيه (ع) قال: قال رسول الله صلى الله عليه وآله ساحر المسلمين يقتل وساحر الكفار لا يقتل، قيل: يا رسول الله ولم لا يقتل ساحر الكفار؟ قال: لان الشرك اعظم من السحر، لان السحر والشرك مقرونان

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Ibn Al Hassan Al Saffar, from Ahmad Bin Abu Abdullah Al Barqy, from Al Husayn Bin Yazeed Al Nowfaly, from Ismail Bin Muslim Al Sakuny,

(It has been narrated) from Ja’far ^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘The Muslim sorcerer should be killed, and the Infidel sorcerer should not be killed’. It was said, ‘O Rasool-Allah^-saww! And why shouldn’t the Infidel sorcerer be killed?’ He^-saww said: ‘Because the Polytheism is more grievous than the sorcery, because the sorcery and the Polytheism are coupled’.[155]

(باب 339 – العلة التي من أجلها يقتل الحدود في الزنا) (وشرب الخمر في الثالثة)

Chapter 339 – The reason due to which the Limit of the killing would be applied in the case of the adultery and drinking of the wine during the third (offence)

حدثنا علي بن احمد رحمه الله قال: حدثنا محمد بن أبي عبد الله قال: حدثنا محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان أبا الحسن علي بن موسى عليه السلام كتب إليه فيما كتب من جواب مسائله علة القتل في اقامة الحد في الثالثة لاستخفافهما وقلة مبالاتهما بالضرب حتى كأنهما مطلق لهما الشئ، وعلة اخرى أن المستخف بالله وبالحد كافر فوجب عليه القتل لدخوله في الكفر.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Ali ^-asws Bin Musa^-asws wrote to him in answer to what he had asked him^-asws: ‘The reason for the killing during the establishment of the Limit during the third (offence) because they both belittled the whipping and did not care about it as if it was an absolute thing for them both. And another reason is that, the belittler of Allah^-azwj and His^-azwj Limits is a disbeliever, thus Obligating upon him the killing, as he entered into the disbelief’.[156]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن محمد بن أبي عمير عن جميل بن دراج عن أبي عبد الله (ع) انه قال: في شارب الخمر إذا شربها ضرب فان عاد ضرب فان عاد قتل في الثالثة.

My father said, ‘sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Jameel Bin Daraaj,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Regarding the drinker of the wine, when he drinks it, should be hit. So if he were to repeat it, should be hit (again). So if he repeats it, should be killed during the third (offence)’.[157]

(باب 340 – علة تحريم اللواط والسحق)

Chapter 340 – Reason for the Prohibition of the sodomy and the lesbianism

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان أبا الحسن علي بن موسى الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله علة تحريم الذكران للذكران، والاناث للاناث لما ركب في الاناث وما طبع عليه الذكران ولما في اتيان الذكران الذكران والاناث الاناث من انقطاع النسل وفساد التدبير وخراب الدنيا.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Ali ^-asws Bin Musa Al-Reza^-asws wrote to him in answer regarding what he had written to ask him: ‘The reason for the Prohibition of the males for the males, and the females for the females is due to what is perpetrated among the women and the men what is not their natural disposition, and due to what is involved in the males coming to the males, and the females coming to the females, from the cutting off of the lineages, and the corruption of the system and the spoiling of the world’.[158]

حدثنا أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن أبي جعفر عن ابن الجوزاء عن الحسين بن علوان عن عمرو بن خالد عن زيد بن على عن آبائه صلوات الله عليه قال: قال رسول الله صلى الله عليه وآله ان الله تعالى حين أمر آدم أن يهبط هبط آدم وزوجته، وهبط ابليس ولا زوجه له، وهبطت الحية ولا زوج لها، فكان أول من يلوط بنفسه ابليس، فكانت ذريته من نفسه وكذلك الحية وكانت ذرية آدم من زوجته فأخبرهما انهما عدوان لهما.

My father narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Abu Ja’far, from Ibn Al Jowza, from Al Husayn Bin Alwan, from Amro Bin Khalid,

(It has been narrated) from Zayd son of Ali^-asws, from his forefathers^-asws having said: ‘Rasool-Allah^-saww said that: ‘When Allah^-azwj the High Commanded Adam^-as that he^-as should descend, Adam^-as descended with his^-as wife, and Iblees^-la descended and there was no wife for him^-la, and the snake descended and there was no wife for it. So the first one who committed sodomy with himself^-la was Iblees^-la. So his^-la offspring was from himself^-la, and similar to that was the snake, and the offspring of Adam^-as was from his^-as wife. Thus they^-as were both informed that those two (Iblees^-la and snake were the two enemies of theirs^-as’.[159]

حدثنا محمد بن موسى بن المتوكل قال: حدثنا عبد الله بن جعفر عن محمد بن الحسين عن أحمد بن محمد بن أبي نصر البزنطي عن أبان بن عثمان عن أبي بصير عن أحدهما في قول لوط (انكم لتأتون الفاحشة ما سبقكم بها من احد من العالمين) فقال: ان ابليس اتاهم في صورة حسنة، فيه تأنيث عليه ثياب حسنة فجاء إلى شبان منهم فأمرهم أن يعقوا به ولو طلب إليهم أن يقع بهم لابوا عليه، ولكن طلب إليهم أن يقعوا به، فقلما وقعوا به التذوه، ثم ذهب عنهم وتركهم، فاحال بعضم على بعض.

Muhammad Bin Musa Al Mutawakkal narrated to us, from Abdullah Bin Ja’far, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Abaan Bin Usman, from Abu Baseer,

(It has been narrated) from one of the two^-asws (5^th or 6^th Imam^-asws) regarding the words of Lot^-as [29:28] You are coming to immoralities which none of the nations has ever come to before you. So he^-asws said: ‘Iblees^-la came to them in a beautiful image, adorning himself^-la with feminine clothes. So he^-as came to the young among them and ordered them that they should fall upon him^-la, and had he^-la sought them that he^-la should fall upon them, they would have refused him^-la, but he^-la sought them that they should fall upon him^-la. So they fell upon him^-la, and inclined towards it. Then he^-la went away from them and left them, so some of them submitted to the others’.[160]

حدثنا محمد بن موسى بن عمران المتوكل رحمه الله قال: حدثنا عبد الله ابن جعفر الحميري عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن هشام بن سالم عن أبي بصير قال: قلت لابي جعفر عليه السلام: كان رسول الله صلى الله عليه وآله يتعوذ من البخل، فقال: نعم يا أبا محمد في كل صباح ومساء ونحن نتعود بالله من البخل يقول الله (ومن يوق شح نفسه فاولئك هم المفلحون) وسأخبرك عن عاقبة البخل

Muhammad Bin Musa Bin Imran Al Mutawakkal narrated to us, from Abdullah Ibn Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Saalim, from Abu Baseer who said,

‘I said to Abu Ja’far^-asws, ‘Rasool-Allah^-saww used to seek Refuge (with Allah^-azwj) from the stinginess?’ So he^-asws said, ‘Yes, O Abu Muhammad! During every morning and evening, and we^-asws (also) seek Refuge with Allah^-azwj from the stinginess. Allah^-azwj is Saying [64:16] and whoever saves himself from the stinginess, these are the ones who are the successful, and I^-asws will be informing you about the consequences of the stinginess.

ان قوم لوط كانوا أهل قرية اشحاء على الطعام فاعقبهم البخل داء لا دواء له في فروجهم، فقلت: وما اعقبهم؟ فقال: ان قرية قوم لوط كانت على طريق السيارة إلى الشام ومصر، فكانت السيارة تنزل بهم قيضيفونهم، فلما كثر ذلك عليهم ضاقوا بذلك ذرعا بخلا ولؤما فدعاهم البخل إلى ان كانوا إذا نزل بهم الضيف فضحوه من غير شهوة بهم إلى ذلك،

The people of Lot^-as used to be the inhabitants of a town, miserly upon the food. So the consequences of the stinginess was an illness in their private parts for which there was no cure for it’. So I said, ‘And what was their consequence?’ So he^-asws said: ‘The town of the people of Lot^-as used to be upon the road of the travelers to Syria and Egypt. So the travelers used to lodge with them, and they used to be their hosts. So when that became frequent upon them, they were constricted by that and were uneasy due to their miserliness, and were wicked. So their miserliness called them to, that whenever the guest lodged with them, so they shamed him without any desire with them to that.

وإنما كانوا يفعلون ذلك بالضيف حتى ينكل النازل عنهم، فشاع أمرهم في القرية وحذرهم النازلة، فاورثهم البخل بلاء لا يستطيعون دفعه عن انفسهم من غير شهوة لهم إلى ذلك، حتى صاروا يطلبونه من الرجال في البلاد ويعطونهم عليه الجعل، ثم قال: فأ داء أدأى من البخل ولا أضر عاقبة ولا افحش عند الله تعالى،

But rather, they were doing that with the guest to the extent that they used to keep away from them due to the harassment. So their matter was publicised in the town, and the travellers were cautioning about them. So the miserliness inherited them with such an affliction that they were not able to defend against it from themselves, from other than their desire to that, until they went seeking from the men in the cities and were paying them’. Then he^-asws said: ‘Thus, there is no disease more sickening than the stinginess, nor any consequence more harmful, nor more immoral in the Presence of Allah^-azwj the High’. 

قال أبو بصير: فقلت له جعلت فداك فهل كان أهل قرية لوط كلهم هكذا يعملون؟ فقال: نعم، إلا أهل بيت منهم من المسلمين، أما تسمع لقوله تعالى (فاخرجنا من كان فيها من المؤمنين فما وجدنا فيها غير بيت من المسلمين)

Abu Baseer said, ‘So I said to him^-asws, ‘May I be sacrificed for you^-asws! Was it that the all of the people of Lot^-as were doing this deed?’ So he^-asws said: ‘Yes, except for the people of one household from them, from the Muslims. Have you not heard the Words of the High [51:35] Then We brought forth such as were therein of the Believers. [51:36] But We did not find therein save a (single) house of those who submitted’.

ثم قال أبو جعفر عليه السلام: ان لوطا لبث في قومه ثلاثين سنة يدعونهم إلى الله تعالى ويحذرهم عذابه، وكانوا قوما لا يتنظفون من الغائط، ولا يتطهرون من الجنابة، وكان لوط ابن خالة ابراهيم، وكانت امرأة ابراهيم سارة اخت لوط، وكان لوط وابراهيم نبيين مرسلين منذرين، وكان لوط رجلا سخيا كريما يقري الضيف إذا نزل به ويحذرهم قومه،

Then Abu Ja’far^-asws said: ‘Lot^-as remained among his^-as people for thirty years, inviting them to Allah^-azwj the High, and cautioning them of His^-azwj Punishment. And they were a people who did not clean themselves from the faeces, nor purified themselves from the sexual impurities. And Lot^-as was the son of the maternal aunt of Ibrahim^-as, and the wife of Ibrahim^-as, Sarah^-as was a sister of Lot^-as; and Lot^-as and Ibrahim^-saww were two Prophets^-as, Mursils, Warners’. And Lot^-as was a generous man, benevolent to the guest, when he lodged with him^-as, cautioning him about his^-as people’.

قال: فلما رأي قوم لوط ذلك منه قالوا له: إنا ننهاك عن العالمين لا تقري ضيفا ينزل بك، ان فعلت فضحنا ضيفك الذي ينزل بك وأخزيناك، فكان لوط إذا نزل به الضيف كتم امره مخافة أن يفضحه قومه وذلك انه لم يكن للوط عشيرة،

He^-asws said: ‘So when the people of Lot^-as saw than from him^-as, they said to him^-as, ‘We are forbidding you^-as from the world. Do not entertain a guest who lodges with you^-asws. If you^-asws do that, we shall expose your^-as guest who lodges with you^-asws and we will discredit you^-as’. So, whenever a guest lodged with him^-as, Lot^-as used to conceal the matter for fear of his^-as people shaming him, and there did not happen to be any family for Lot^-as’.

قال: ولم يزل لوط وابراهيم يتوقعان نزول العذاب على قومهم، فكانت لابراهيم وللوط منزلة من الله تعالى شريفة وان الله تعالى إذا أراد عذاب قوم لوط ادركته مودة ابراهيم وخلته ومحبة لوط فيراقبهم فيؤخر عذابهم.

He^-asws said: ‘And Lot^-as and Ibrahim^-as did not cease to expect the descent of the Punishment upon their^-as people. So there was an honourable status for Ibrahim^-as and Lot^-as from Allah^-azwj, and that whenever Allah^-azwj the High Intended to Punish the people of Lot^-as, Realised the cordiality of Ibrahim^-as, and His^-as friendship, and love of Lot^-as, Overlooked, and Delayed their Punishment’.

قال أبو جعفر عليه السلام فلما اشتد اسف الله على قوم لوط وقدر عذابهم وقضى ان يعوض ابراهيم من عذاب قوم لوط بغلام عليهم فيسلى به مصابه بهلاك قوم لوط

Abu Ja’far^-asws said: ‘So when the Grief of Allah^-azwj Intensified upon the people of Lot^-as, Ordained their Punishment, and Judged that He^-azwj would Compensate Ibrahim^-as from the Punishment of the people of Lot^-as with a boy, so he^-as can be consoled by him, of the infliction of the destruction of the people of Lot^-as.

فبعث الله رسلا إلى ابراهيم يبشرونه باسماعيل فدخلوا عليه ليلا يفزع منهم وخالف أن يكونوا سراقا، فلما رأته الرسل فزعا مذعورا (قالوا سلام قال سلام إنا منكم وجلون قالوا لا توجل انا رسل ربك نبشرك بغلام عليم)

So Allah^-azwj Sent Messengers to Ibrahim^-as, heralding the good news of Ismail. So they came over to him^-as at night. He^-as panicked from them, and stayed back in case they happen to be thieves. So when the Messenger saw the panic, excused himself [15:52] When they came up to him, they said, Peace. He said: We are scared of you [15:53] They said: Do not be afraid, for we give you the good news of a knowledgeable boy.

قال أبو جعفر عليه السلام: والغلام العليم هو اسماعيل بن هاجر، فقال ابراهيم للرسل ابشرتموني على أن مسني الكبر، فبم تبشرون؟ قالوا: بشرناك بالحق فلا تكن من القانطين، فقال ابراهيم: فما خطبكم بعد البشارة؟ قالوا: انا أرسلنا إلى قوم مجرمين، قوم لوط انهم كانوا قوما فاسقين لننذرهم عذاب رب العالمين.

Abu Ja’far^-asws said: ‘And the boy, the knowledgeable one, he^-as was Ismail^-as, son of Hajar^-as. So Ibrahim^-as said to the Messengers: [15:54] He said: Do you give me good news when old age has come upon me? – By what then do you give me good news? [15:55] They said: We give you good news with the Truth, therefore do not become from the despairing ones. So Ibrahim^-as said: ‘So what is your address (issue) after the good news?’ They said: ‘We have been Sent to the guilty people of Lot^-as. The people of Lot^-as are a mischievous people, to warn them of the Punishment of the Lord^-azwj of the worlds’.

قال أبو جعفر عليه السلام: فقال إبراهيم للرسل ان فيها لوطا، قالوا: نحن اعلم بمن فيها، لننجينه وأهله أجمعين إلا امرأته قدرنا انها لمن الغابرين، قال: فلما جاء آل لوط المرسلون، قال: انكم قوم منكرون، قالوا: بل جئناك بما كانوا فيه قومك من عذاب الله يمترون واتيناك بالحق لتنذر قومك العذاب وانا لصادقون فاسر باهلك يا لوط إذا مضى لك من يومك هذا سبعة ايام ولياليها بقطع من الليل إذا مضى نصف الليل ولا يلتفت منكم احد إلا امرأتك انه مصيبها ما اصابهم وأمضوا من تلك الليلة حيث تؤمرون.

Abu Ja’far^-asws said: ‘So Ibrahim^-as said to the Messengers: ‘[29:32] He said: Surely in it is Lut. They said: We know very well who is in it; we shall rescue him and his followers, except for his wife; she shall be of those who remain behind. [15:61] So when the messengers came to Lut’s family [15:62] He said: You are a people unknown to me [15:63] They said: But, we have come to you with that which they were disputing about [15:64] And we have come to you with the Truth, and we are truthful [15:65] Therefore send forth your family, O Lot^-as! When there pass by for you^-as, from this day of yours^-as, seven days and nightsin a part of the night and you follow behind them, and let not any one of you turn round, except for your^-as wife. She would be struck with what will strike them, and go forth where you are Commanded to’.

قال أبو جعفر (ع) فقضوا ذلك الامر إلى لوط ان دابر هؤلاء مقطوع مصبحين،

Abu Ja’far^-asws said: ‘So that matter transpired upon Lot^-as, that they would be rooted out in the early morning’.

قال: أبو جعفر (ع) فلما كان يوم الثامن مع طلوع الفجر قدم الله تعالى رسلا إلى ابراهيم يبشرونه باسحاق ويعزونه بهلاك قوم لوط، وذلك قوله: (ولقد جاءت رسلنا ابراهيم بالبشرى قالوا سلاما قال سلام فما لبث ان جاء بعجل حنيذ يعني ذكيا مشويا نضجا فلما رأى ابراهيم أيديهم لا تصل إليه نكرهم واوجس منهم خيفة قالوا لا تخف انا ارسلنا إلى قوم لوط وامرأته قائمة، فبشروها باسحاق ومن وراء اسحاق يعقوب، فضحكت، يعني فتعجبت من قولهم قالت يا ويلتى أألد وانا عجوز وهذا بعلي شيخا ان هذا لشئ عجيب قالوا تعجبين من امر الله رحمة الله وبركاته عليكم أهل البيت انه حميد مجيد.

Abu Ja’far^-asws said: ‘So when it was the eighth day with the emergence of the sun, Allah^-azwj the High Made the Messengers to proceed to Ibrahim^-as, giving him^-as the good news of Is’haq, and proclaiming to him^-as of the destruction of the people of Lot^-as. And these are His^-azwj Words [11:69] And Our messengers came to Ibrahim with good news. They said: Peace! He said: Peace! So it was not before he came with a roasted calf – meaning slaughtered, roasted.  [11:70] But when he saw that their hands were not extended towards it, he deemed them strange and conceived fear of them. They said: Fear not, we are sent to people of Lut [11:71] And his wife was standing (by), so they gave her^-as her the good news of Is’haq and after Is’haq of Yaqoub,  So she laughed – meaning she^-as was astounded from their words [11:72] She said: O woe be unto me! Shall I bear a son when I am a very old woman and this my husband is a very old man? This is a strange thing [11:73] They said: Are you wondering at Allah’s Command? The Mercy of Allah and His Blessings are upon you, the People of the Household, surely He is Praised, Glorious’.

قال أبو جعفر (ع) فلما جاءت ابراهيم البشارة باسحاق وذهب عنه الروع أقبل يناجي ربه في قوم لوط ويسأله كشف البلاء عنهم، فقال الله تعالى: يا ابراهيم اعرض عن هذا انه جاء أمر بك وانهم اتيهم عذابي بعد طلوع الشمس من يوم محتوم غير مردود.

Abu Ja’far^-asws said: ‘So when the good news of Is’haq came to Ibrahim^-as, and the awe went away from him^-as, he^-as faced whispering to his^-as Lord^-azwj with regards to the people of Lot^-as and asked Him^-azwj to Remove the affliction from them. So Allah^-azwj the High Said: “O Ibrahim! Turn away from this. The Command of your^-as Lord^-azwj has been Issued, and My^-azwj Punishment will come upon them after the emergence of the sun. It is a matter inevitable and will not be turned back”’.[161]

And by this chain, from Al Hassan Bin Mahboub, from Maalik Bin Atiya, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far^-asws that Rasool-Allah^-saww asked Jibraeel^-as: ‘How were the people of Lut^-as destroyed?’ So he^-as said: ‘The people of Lut^-as were a people of a town who neither used to clean themselves from the toilet, nor purify themselves from the Janaabat (Purification required major ablution), being miserly upon the providing of the food, and that Lut^-as remained among them for thirty years. But rather, he^-as had settled among them and was not from them, nor were there any relatives for him^-as nor a community. And he^-as used to invite them to Allah^-azwj the High and to have belief in Him^-azwj, and following Him^-azwj and prevented them from the immoralities, and urged them upon the Obedience of Allah^-azwj. But they did not respond to him^-as, and did not obey him^-as.

وإن الله تعالى لما أراد عذابهم بعث إليهم رسلا منذرين عذرا نذرا، فلما عتوا عن أمره بعث إليهم ملائكة ليخرجوا من كان في قريتهم من المؤمنين، فما وجدوا فيها غير بيت من المسلمين فأخرجهم منها، وقالوا للوط: أسر بأهلك من هذه القرية الليلة بقطع من الليل ولا يلتفت منكم أحد وامضوا حيث تؤمرون، فلما انتصف الليل سار لوط ببناته، وتولت امرأته مدبرة فانقطعت إلى قومها تسعى بلوط وتخبرهم أن لوطا قد سار ببناته واني نوديت من تلقاء العرش لما طلع الفجر: يا جبرئيل حق القول من الله بحتم عذاب قوم لوط، فاهبط إلى قرية قوم لوط وما حوت فاقلعها من تحت سبع أرضين، ثم اعرج بها إلى السماء، فأوقفها حتى يأتيك أمر الجبار في قلبها ودع منها آية بينة من منزل لوط عبرة للسيارة،

And that when Allah^-azwj the High Intended to Punish them, Sent to them Messengers, Warners. So when their Command arrived, (Allah^-azwj) Sent to them Angels to bring out the Believers who were in their town. So they did not find therein except for one household from the Muslims, so they brought them out from it, and said to Lut^-as: ‘Hasten with your^-as family from this town tonight, in the middle of the night and not one from you should look back, and go where you^-as have been Commanded to’. So when night fell, Lut^-as went with his^-as daughters, but his^-as wife turned back, so she cut herself off to her people and informed them that Lut^-as had gone with his^-as daughters, and I^-as was Called out at from the Throne, when dawn emerged: “‘O Jibraeel^-as! True is the Words from Allah^-azwj with the Ordained Punishment of the people of Lut^-as! Therefore, descend to the town of the people of Lut^-as, and cast it from underneath the seventh firmament, then lifted it to the sky, so pause it until there comes to you^-as the Command of the Compeller^-azwj in its heart, and leave from it a sing from the house of Lut^-as as a lesson for the travellers”.

فهبطت على أهل القرية الظالمين فضربت بجناحي الأيمن على ما حوى عليه شرقيها وضربت بجناحي الأيسر على ما حوى عليه غربيها فاقتلعتها يا محمد من تحت سبع أرضين إلا منزل لوط آية للسيارة، ثم عرجت بها في خوافي جناحي حتى أوقفتها حيث يسمع أهل السماء رقاء ديوكها ونباح كلابها، فلما طلعت الشمس نوديت من تلقاء العرش يا جبرئيل اقلب القرية على القوم، فقلبتها عليهم حتى صار أسفلها أعلاها وأمطر الله عليهم حجارة من سجيل مسومة عند ربك وما هي يا محمد من الظالمين من امتك ببعيد.

So I^-as descended upon the unjust people of the town, and struck with my^-as right wing upon whatever was on its east, and struck with my^-as left wing upon whatever was on its west. So I^-as threw it, O Muhammad^-saww, from beneath the seventh firmament, except for the house of Lut^-as, being a lesson for the travellers. Then I^-as paused with it upon my^-as wings until I^-as paused where the people of the sky could hear the screaming of their chickens and the barking of their dogs. So when the sun emerged, I^-as was called at from the Throne: “O Jibraeel^-as! Overturn the town upon the people!” So I^-as overturned the town upon the people until its bottom came to be its top, and Allah^-azwj Rained stones of baked clay upon them, from the Presence of your^-saww Lord^-azwj. And O Muhammad^-saww! It is not remote from the unjust ones from your^-saww community’.

قال: فقال له رسول الله (صلى الله عليه وآله) يا جبرئيل وأين كانت قريتهم من البلاد ؟ فقال جبرئيل: كان موضع قريتهم في موضع بحيرة طبرية اليوم وهي في نواحي الشام. قال: فقال له رسول الله (صلى الله عليه وآله): أرأيتك حين قلبتها عليهم في أي موضع من الأرضين وقعت القرية وأهلها ؟ فقال: يا محمد وقعت فيما بين بحر الشام إلى مصر فصارت تلولا في البحر.

He^-asws said: ‘So, Rasool-Allah^-saww said to him: ‘O Jibraeel^-as! And where was their town, from the cities?’ So Jibraeel^-as said: ‘The place of their town was in a place of the sea of Galilee, which is today around Syria’. So Rasool-Allah^-saww said to him^-as: ‘What do you^-as think, where you^-as overturned it against them, in which place is it from the lands where the town and its people fell?’ So he^-as said: ‘O Muhammad^-saww! It fell in what is in between the sea of Syria to Egypt, so it came to be submerged in the sea’.[162]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن أحمد بن محمد بن أبي نصر عن أبان عن أبي بصير وغيره عن أحدهما قال: ان الملائكة لما جاءت في هلاك قوم لوط، قالوا: إنا مهلكوا أهل هذه القرية، قالت سارة عجبت من قلتهم وكثرة أهل القرية، فقالت: ومن يطيق قوم لوط فبشروها باسحاق ومن وراء اسحاق يعقوب، فضحكت وجهها وقالت: عجوز عقيم وهي يومئذ ابنة تسعين سنة وابراهيم يومئذ ابن عشرين ومائة سنة،

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban, from Abu Baseer, and someone else,

(It has been narrated) from one of the two^-asws (5^th or 6^th Imam^-asws) having said: ‘when the Angels came regarding the destruction of the people of Lot^-as, they said: ‘We are here to destroy the people of this town’. Sarah^-as said in astonishment from their speech and the abundance of the inhabitants of the town: ‘And who can tolerate the people of Lot^-as?’ [11:71] then We Gave her the good news of Is’haq and after Is’haq of Yaqoub [51:29] and she struck her face and said: An old barren woman! And on that day she^-as ninety years old, and Ibrahim^-as on that day was one hundred and twenty years old.

فجادل ابراهيم عنهم، وقال ان فيها لوطا، قال: جبرئيل نحن اعلم بمن فيها فزاده ابراهيم فقال جبرئيل يا ابراهيم اعرض عن هذا انه جاء امر ربك وانهم اتيهم عذاب غير مردود

So Ibrahim^-as pleaded with them, [29:32] He said: Surely in it is Lot. Jibraeel^-as said: ‘We know very well who is in it. Ibrahim^-as added to the plea. So Jibraeel^-as said: ‘O Ibrahim^-as! Turn away from this. The Command of your^-as Lord^-azwj has come, and the Punishment will befall upon them, without being returned’.

قال: وان جبرئيل لما اتي لوطا في هلاك قومه فدخلوا عليه وجاءه قومه يهرعون إليه، قام فوضع يده على الباب، ثم ناشدهم، فقال: اتقوا الله ولا تخزوني في ضيفي، قالوا: أو لم ننهك عن العالمين، ثم عرض عليهم بناتة نكاحا، قالوا مالنا في بناتك من حق وانك لتعلم ما نريد، قال: فما منكم رجل رشيد؟

He^-asws said: ‘And when Jibraeel^-as came to Lot^-as regarding the destruction of his^-as people, so he^-as came over, and his^-as people came over rushing towards him^-as. He (Lot^-as) arose, placed his^-as hand upon the door, then adjured them, so he^-as said: ‘[11:78] so fear Allah and do not disgrace me with regards to my guests. They said, ‘Have we not forbidden you from the worlds’. Then he^-as presented his^-as daughters for marriage. [11:79] They said: You well know that we have no claim on your daughters, and surely you know what we desire. He^-as said: ‘is there not among you one right-minded man?’

قال: فابوا فقال: لو ان لي بكم قوة أو آوى إلى ركن شديد، قال: وجبرئيل ينظر إليهم، فقال: لو يعلم أي قوة له، ثم دعاه فأتاه ففتحوا الباب ودخلوا فاشار إليهم جبرئيل بيده فرجعوا عميانا يلتمسون الجدار بايديهم يعاهدون الله لئن اصبحنا لا نستبقي أحدا من آل لوط،

He^-asws said: ‘But they refused. So he^-as said: ‘[11:80] He said: Ah! If only I had power to suppress you, rather I shall have recourse to a strong support. And Jibraeel^-as was looking at them, so he^-as said: ‘If only they knew which support there is for him^-as’. Then he^-as called him^-as, so he came over to them, opened the door and entered. He (Jibraeel^-as gestured towards them with his^-as hand, so they turned blind groping the walls their hands for support, vowing to Allah^-azwj that if they see the morning, there would not remain anyone from the family of Lot^-as’.

قال: لما قال جبرئيل إنا رسل ربك، قال له: لوط يا جبرئيل عجل، قال: نعم، قال: يا جبرئيل عجل، قال: ان موعدهم الصبح اليس الصبح بقريب، ثم قال جبرئيل: يا لوط اخرج منها انت وولدك حتى تبلغ موضع كذا وكذا، قال: يا جبرئيل ان حمرى ضعاف قال: ارتحل

He^-asws said: ‘When Jibraeel^-as said: ‘We^-as are Messengers of your^-as Lord^-azwj, Lot^-as said to him^-as: ‘O Jibraeel^-as! Make haste’. He^-as said: ‘Yes’. He^-as said: ‘O Jibraeel^-as! Make haste!’ He^-as said: ‘They Promised threat is the morning. Is not the morning close?’ Then Jibraeel^-as said: ‘O Lot^-as! Go out from it, you^-as and your^-as children until you^-as reach such and such a place’. He^-as said: ‘O Jibraeel^-as! My^-as donkeys are weak’. He^-as said: ‘Ride’.

فاخرج منها فارتحل حتى إذا كان السحر نزل إليها جبرئيل فادخل جناحه تحتها حتى إذا استعلت قلبها عليهم ورمى جدران المدينة بحجارة من سجيل وسمعت امرأة لوط الهدة فهلكت منها.

So they went out from it, and rode until when it was the dawn. Jibraeel^-as descended unto it (the town), entered his^-as wing under it until he^-as had raised it, turned it over against them and pelted the walls of the city with stones from clay. And the wife of Lot^-as was heard with a thud, so she was destroyed from it’.[163]

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن موسى بن جعفر السعد آبادي عن علي بن معبد عن عبيد الله الدهقان عن درست عن عطية اخى أبي المغراء، قال: ذكرت لابي عبد الله عليه السلام المنكوح من الرجال، قال ليس يبلي الله تعالى بهذا البلاء احدا وله فيه حاجة ان في ادبارهم ارحاما منكوسة وحياء ادبارهم كحياء المرأة وقد شرك فيهم ابن لابليس يقال زوال فمن شرك فيه من الرجال كان منكوحا ومن شرك فيه من النساء كان عقيما من المولود والعامل بها من الرجل إذا بلغ اربعين سنة لم يتركه وهم بقية سدوم، أما اني لست اعني بقيتهم انهم ولده ولكن من طينتهم،

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Musa Bin Ja’far Al Sa’ad Abady, from Ali Bin Ma’bad, from Ubeydullah Al Dahqan, from Darast, from Atiya the brother of Abu Al Magra who said,

‘I mentioned to Abu Abdullah^-asws, the passive gays from the men. He^-asws said: ‘May Allah^-azwj the High not Afflict anyone with this affliction, and for him is a need therein. In their backsides is an inverted womb, and the embarrassment in their backsides is like the embarrassment of the woman, and a son of Iblees^-la called Zawaal has participated in them. So the one he has participated in, from the men would be a passive gay, and from the one he has participated in, from the women would be barren from the giving of the birth; and the doer of it from the men, when he reaches the age of forty, does not leave it, and they are the remnants of Sodom. But, I^-asws do not mean by their remnants that they as their sons, but they are from their clay (essence)’.

قلت سدوم الذي قلبت عليهم قال: هي أربعة مدائن سدوم وصديم والدنا وعميرا، قال: فأتاهم جبرئيل عليه السلام وهي مقلوبات إلى تخوم الارضين السابعة فوضع جناحة تحت السفلى منهن ورفعهن جميعا حتى سمع أهل السماء الدنيا نباح كلابهم ثم قلبها.

I said, ‘Sodom which was overturned upon itself’. He^-asws said: ‘These were four cities – Sodom, and Sadeym, and Al Danaa, and Ameyra. So Jibraeel^-as came to them, pierced their land up to the seventh firmament, place a wing underneath the lowest from these, and raised them altogether until the inhabitants of the sky of the world heard the barking of their dogs, then overturned it’.[164]

(باب 341 – العلة التي من أجلها أمر الله تبارك وتعالى عباده) (إذا تداينوا وتعاملوا أن يكتبوا بينهم كتابا)

Chapter 341 – The reason due to which Allah^-azwj the High Commanded His^-azwj servants that when they have dealings, they should be writing an agreement in between them

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن احمد بن محمد بن عيسى عن ابن محبوب عن مالك بن عطية عن أبي حمزة الثمالي عن أبي جعفر الباقر عليه السلام قال: ان الله تعالى عرض على آدم أسماء الانبياء واعمارهم، قال آدم باسم داود النبي فإذا عمره في العالم اربعون سنة فقال آدم عليه السلام: يا رب ما اقل عمر داود، وما اكثر عمري، يا رب إن انازدت داود من عمري ثلاثين سنة اثبت ذلك له؟ قال: يا آدم نعم، قال: فاني قد زدته من عمري ثلاثين سنة فانفذ ذلك له واثبتها له عندك واطرحها من عمري.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Maalik Bin Atiya, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far Al-Baqir^-asws having said: ‘Allah^-azwj Mighty and Majestic Present to Adam^-as the names of the Prophets^-as and their^-as ages. So Adam^-as passed by the name of the Prophet Dawood^-as, and his^-as age in the Knowledge was Forty years. So Adam^-as said: ‘O Lord^-azwj! How little is the age of Dawood^-as and how more is my^-as age! O Lord^-azwj! I^-as am more in my^-as age than Dawood^-as by thirty years, is that Established for him^-as?’ He^-azwj Said: “Yes, O Adam^-as”. He^-as said: ‘Since I^-as am more in my^-as age than him^-asws by thirty years, Add that to him^-as, and Establish it for him^-as with You^-azwj, and Subtract it from my^-as age’.

قال أبو جعفر (عليه السلام): «فأثبت الله عز و جل لداود في عمره ثلاثين سنة، و كانت له عند الله مثبتة، و ذلك قول الله عز و جل: يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ- قال- فمحا الله ما كان عنده مثبتا لآدم، و أثبت لداود ما لم يكن عنده مثبتا».

Abu Ja’far^-asws said: ‘So Allah^-azwj Mighty and Majestic Established for Dawood^-as in his^-as age (and increase of) thirty years, and it was Established before with Allah^-azwj, and these are the Words of Allah^-azwj Mighty and Majestic [13:39] Allah Obliterates whatever He so Desires to and Establishes, and with Him is the Mother of the Book. Thus Allah^-azwj Obliterated what was Established with Him^-azwj for Adam^-as, and Established for Dawood^-as what was not Established (before) with Him^-azwj’.

قال: «فمضى عمر آدم، فهبط عليه ملك الموت ليقبض روحه، فقال له آدم: يا ملك الموت، إنه قد بقي من عمري ثلاثون سنة. فقال له ملك الموت: يا آدم، ألم تجعلها لا بنك داود النبي، و طرحتها من عمرك حين عرض عليك أسماء الأنبياء من ذريتك، و عرضت عليك أعمارهم، و أنت يومئذ بوادي الروحاء؟- قال- فقال له آدم: ما أذكر هذا- قال- فقال له ملك الموت: يا آدم، لا تجحد، ألم تسأل الله عز و جل أن يثبتها لداود، و يمحوها من عمرك، فأثبتها لداود في الزبور و محاها من عمرك في الذكر؟ قال آدم: حتى أعلم ذلك».

He^-asws said: ‘And so the age of Adam^-as came to an end, and the Angel of Death descended unto him^-as to capture his^-as soul. So Adam^-as said to him: ‘O Angel of Death! There still remain from my^-as age, thirty years’. So the Angel of Death said to him^-as: ‘O Adam^-as! Did you^-as not make it to be for your^-as son^-as Dawood^-as, the Prophet^-as, and had it Subtracted from your^-as age where you^-as were Presented with the names of the Prophets^-as to be from your^-as offspring, and were Presented with their^-as ages, and in those days you^-as were in the valley of Al-Rawha?’ So Adam^-as said to him: ‘I do not remember this’. So the Angel of Death said to him: ‘O Adam^-as! Do not struggle. Did you^-as not ask Allah^-azwj Mighty and Majestic that He^-azwj should Establish it for Dawood^-as, and Obliterate it from your^-as age, so He^-azwj Established it for Dawood^-as in the Psalms, and Obliterated it from your^-as age in the Remembrance?’ Adam^-as said: ‘Now I^-as remember that’.

قال أبو جعفر (عليه السلام): «و كان آدم صادقا، لم يذكر و لم يجحد، فمن ذلك اليوم أمر الله تبارك و تعالى العباد، أن يكتبوا بينهم إذا تداينوا و تعاملوا إلى أجل مسمى، لنسيان آدم و جحوده ما جعل على نفسه».

Abu Ja’far^-asws said: ‘And Adam^-as was truthful. He^-as did not remember, and did not struggle (against it). So from that day onwards, Allah^-azwj Blessed and high Commanded the servants that they should write down between them whenever they lend (to each other) and work to an appointed term, due to the forgetfulness of Adam^-as, and his^-as struggling (against) is what he^-as made upon himself ^-as’.[165]

(باب 342 – علة المد والجزر)

Chapter 342 – Reason for the high and low tide

حدثنا أبو الحسن محمد بن عمر بن علي بن عبد الله البصري، قال: حدثنا أبو عبد الله محمد بن عبد الله بن أحمد بن خالد بن جبلة الواعظ قال: حدثنا أبو القاسم عبد الله بن احمد بن عامر الطائي قال: حدثنا أبي قال: حدثنا علي بن موسى الرضا عن أبيه عن آبائه عن علي بن أبي طالب عليه السلام انما سئل عن المد والجزر ماهما، فقال: ملك موكل بالبحار يقال له رومان، فإذا وضع قدمه في البحر فاض وإذا أخرجها غاض.

Abu Al Hassan Muhammad Bin Umar Bin Ali Bin Abdullah Al Basry narrated to us, from Abu Abdullah Muhammad Bin Abdullah Bin Ahmad Bin Khalid Bin Jabala Al Waiz, from Abu Al Qasim Abdullah Bin Ahmad Bin Aamir Al Ta’iy, from his father who said,

‘Ali^-asws Bin Musa Al-Reza^-asws narrated to us, from his^-asws father^-asws, from his^-asws forefathers^-asws, from Ali ^-asws Bin Abu Talib^-asws having been asked about the high and the low tide, what these two are?’ So he^-asws said: ‘And Angel Allocated with the ocean, called Rowman. So when he places his foot in the ocean, it bursts, and when he takes it out, it decreases’.[166]

(باب 343 – علة الزلزلة)

Chapter 343 – Reason for the earthquake

وروي ان ذا القرنين لما انتهى إلى جسده السد تجاوزه، فدخل الارض فرقا. فإذا هو بملك قائم على جبل طوله خمسمائة ذراع، فقال له الملك: يا ذا القرنين أما كان خلفك ملك، يقال له ذو القرنين، فقال له ذو القرنين: من أنت؟ قال: انا ملك من ملائكة الرحمن موكل بهذا الجبل، فليس من جبل خلقه الله تعالى إلا وله عرق إلى هذا الجبل فإذا أراد الله عزوجل أن يزلزل مدينة اوحى إلى فزلزلتها.

It has been reported that when Zulqarnayn ended up to the body of the dam, exceeded it, so he entered a different land. So there was an Angel standing upon a mountain. His height was of five hundred cubits. So the Angel said to him: ‘O Zulqarnayn! But was there not an Angel behind you called Zulqarnayn?’ So Zulwarnayn said to him: ‘Who are you?’ He said: ‘I am an Angel from the Angels of the beneficent Allocated with this mountain. So, there is none from a mountain Created by Allah^-azwj the High, except that for it is a vein to this mountain. So, whenever Allah^-azwj Mighty and Majestic Intends a city to be shaken, Reveals unto me, so I shake it’.

قال محمد بن أحمد: اخبرني بهذا الحديث عيسى بن محمد عن علي بن مهزيار عن عبد الله بن عمر عن عباد بن حماد عن أبي عبد الله عليه السلام.

Muhammad Bin Ahmad said, ‘Isa Bin Muhammad informed me with this Hadeeth, from Ali Bin Mahziyar, from Abdullah Bin Umar, from Abaad Bin Hamaad, from Abu Abdullah^-asws’.[167]

حدثنا احمد بن محمد عن أبيه عن محمد بن أحمد عن الهيثم النهدي عن بعض اصحابنا باسناده رفعه قال: كان أمير المؤمنين صلوات الله عليه يقرا (ان الله يمسك السموات والارض أن تزولا ولئن زالتا ان امسكهما من احد من بعده انه كان حليما غفورا) يقولها عند الزلزلة ويقول (ويمسك السماء ان تقع على الارض إلا باذنه ان الله بالناس لرؤف رحيم).

Ahmad Bin Muhammad narrated to us, from his father, from Muhammad Bin Ahmad, from Al Haysam Al Nahdy, from one of our companions, by his chain, raising it, said,

‘Amir Al-Momineen^-asws used to recite [35:41] Surely, Allah Upholds the skies and the earth lest they cease; and if they should cease, there Is none who can uphold them after Him; He has always been Forbearing, the Forgiving, saying it during the earthquake, and he^-asws was saying [22:65] And He Withholds the sky from falling on the earth except with His Permission; surely Allah is Compassionate, Merciful to the people’.[168]

وبهذا الاسناد عن محمد بن خالد عن محمد بن عيسى عن علي بن مهزيار قال: كتبت إلى أبي جعفر (ع) وشكوت إليه كثرة الزلازل في الاهواز، ترى لنا التحول عنها، فكتب: لا تتحولوا عنها، وصوموا الاربعاء والخميس والجمعة واغتسلوا وطهروا ثيابكم وابرزوا يوم الجمعة، وأدعوا الله فانه يرفع عنكم، قال: ففعلنا فسكنت الزلازل، قال: ومن كان منكم مذنب فيتوب إلى الله سبحانه وتعالى ودعا لهم بخير.

And by this chain, from Muhammad Bin Khalid, from Muhammad Bin Isa, from Ali Bin Mahziyar who said,

‘I wrote to Abu Ja’far^-asws and complained to him^-asws about the frequency of the tremors in Al-Ahvaz, ‘What is your^-asws view for us, shall we shift from it?’ So he^-asws wrote: ‘Do not shift from it, and Fast on the days of the Wednesday, and the Thursday, and the Friday, and wash (yourselves) and purify your clothes, and emphasise the Friday, and supplicate to Allah^-azwj, so He^-azwj would Raise it from you’. So we did that (and) the tremors settled. He^-asws said: ‘So if there was a sinner among you, he should repent to Allah^-azwj Glorious and High, and supplicate for him with goodness’.[169]

وبهذا الاسناد عن محمد بن أحمد عن ابراهيم بن اسحاق عن محمد بن سليمان الديلمي، قال: سألت أبا عبد الله (ع) عن الزلزلة ما هي؟ قال: آية، قلت وما سببها؟ قال: ان الله تبارك وتعالى وكل بعروق الارض الارض ملكا، فإذا أراد ان يزلزل ارضا اوحى إلى ذلك الملك ان حرك عروق كذا وكذا، قال: فيحرك ذلك الملك عروق تلك الارض التي أمر الله فتتحرك باهلها،

And by this chain, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Muhammad Bin Suleyman Al Daylami who said,

‘I asked Abu Abdullah^-asws about the earthquake, ‘What is it?’ He^-asws said: ‘A Sign’. I said, ‘And what is its cause?’ He^-asws said: ‘Allah^-azwj Blessed and High has Allocated an Angel with the veins of the earth. So, whenever He^-azwj Intends that the earth should shake, Reveals unto that Angel that it moves such and such a vein. So that Angel moves those veins of the land which Allah^-azwj has Commanded for it to be moved along with its inhabitants’.

قال: قلت فإذا كان ذلك فما اصنع؟ قال: صل صلاة الكسوف، فإذا فرغت خررت ساجدا وتقول: في سجودك (يا من يمسك السموات والارض ان تزول ولئن زالتا ان امسكهما من أحد من بعده انه كان حليما غفورا) أمسك عنا السوء انك على كل شئ قدير.

He (the narrator) said, ‘I said, ‘So when it is that, so what shall I do?’ He^-asws said: ‘Pray the Prayer of the eclipse (صلاة الكسوف). So when you are free, fall down prostrate and you should be saying in your Prostration [35:41] Surely, Allah Upholds the skies and the earth lest they cease; and if they should cease, there Is none who can uphold them after Him; He has always been Forbearing, the Forgiving, withhold the evil from us, You^-azwj are Able over everything’.[170]

وبهذا الاسناد عن محمد بن أحمد قال: حدثنا أبو عبد الله الرازي عن أحمد بن محمد بن نصر عن روح بن صالح عن هارون بن خارجة رفعه عن فاطمة عليها السلام قالت: اصاب الناس زلزلة على عهد أبي بكر ففزع الناس إلى ابي بكر وعمر فودوهما قد خرجا فزعين إلى علي (ع) فتبعهما الناس إلى ان انتهوا إلى باب علي (ع)

And by this chain, from Muhammad Bin Ahmad, from Abu Abdullah Al Razy, from Ahmad Bin Muhammad Bin Nasr, from Rowh Bin Salih, from Haroun Bin Kharjat,

(It has been narrated) from Syeda Fatima^-asws. She^-asws said: ‘The people were struck by an earthquake during the era of Abu Bakr, so they panicked and went to Abu Bakr and Umar. They found the two of them to have gone out terrified, to Ali^-asws. So the people followed the two of them until they ended up at the door of Ali^-asws.

فخرج إليهم علي (عليه السلام) غير مكترث لما هم فيه، فمضى فاتبعه الناس حتى انتهى إلى تلعة، فقعد عليها و قعدوا حوله و هم ينظرون إلى حيطان المدينة ترتج جائية و ذاهبة، فقال لهم علي (عليه السلام) كأنكم قد هالكم ما ترون؟ قالوا: و كيف لا يهولنا و لم نر مثلها قط! فحرك شفتيه ثم ضرب الأرض بيده، ثم قال: مالك؟ اسكني، فسكنت، فعجبوا من ذلك أكثر من تعجبهم أولا حيث خرج إليهم،

Ali^-asws came out to them, completely indifferent to what they were in. So he^-asws went and they followed him^-asws until they ended up at a raised ground. He^-asws sat down upon it, and they all seated themselves around him^-asws, and they were looking around at the wall of the city which, were shaking, coming and going. So Ali^-asws said to them: ‘It is as if you are all shocked at what you are seeing’. They said, ‘And how can we not be terrified and we have never seen the like of it at all!’ He^-asws moved his lips, then placed his^-asws hand upon the ground and said: ‘What is the matter with you? Calm down!’ So it calmed down. They were all more astounded at that, than what they were when they first went out to him^-asws.

قال [لهم‏]: فإنكم قد تعجبتم من صنعي؟ قالوا: نعم، قال: أنا الرجل الذي قال الله تعالى: إِذا زُلْزِلَتِ الْأَرْضُ زِلْزالَها وَ أَخْرَجَتِ الْأَرْضُ أَثْقالَها وَ قالَ الْإِنْسانُ ما لَها، فأنا الإنسان الذي يقول لها: ما لك يَوْمَئِذٍ تُحَدِّثُ أَخْبارَها إياي تحدث أخبارها».

He^-asws said to them: ‘So you are all astounded from what I^-asws have done?’ They said, ‘Yes’. He^-asws said: ‘I^-asws am the man for whom Allah^-azwj the High Said: “[99:1] When the earth is shaken with her (violent) shaking, [99:2] And the earth brings forth her burdens, [99:3] And man says: What has befallen her?, so I^-asws am that man who says to her: ‘What is the matter with you? [99:4] On that day she shall tell her news, it is I^-asws who she (the earth) will be narrating the news of’.[171]

(باب 344 – العلة التي من أجلها يغسل الصبيان من الغمر)

Chapter 344 – The reason due to which the children are (not to be) washed from the immersion (in Saffron)

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن عيسى بن عبيد عن القاسم بن يحيى عن جده الحسن بن راشد عن أبي بصير عن أبي عبد الله عليه السلام قال حدثني أبي على جدي عن آبائه ان أمير المؤمنين عليه السلام قال: اغسلوا صبيانكم من الغمر، فان الشيطان يشم الغمر فيفزع الصبي من رقاده ويتأذى به الكاتبان.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa Bin Ubeyd, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws narrated to me^-asws upon (the authority of) my^-asws grandfather^-asws, from his^-asws forefathers that Amir Al-Momineen^-asws said: ‘(Do not) bathe your children from the immersion (in saffron), for the Satan^-la smells the saffron and the child panics from his slumber (sleep), and the two recorders (angels) are hurt by it’.[172]

(باب 345 – العلة التي من أجلها صارت الغيبة أشد من الزنا)

Chapter 345 – The reason due to which the backbiting came to be more grievous than the adultery

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار قال: حدثنا محمد بن احمد قال حدثنا أبو عبد الله الرازي عن الحسن بن علي بن النعمان عن اسباط بن محمد يرفعه إلى النبي صلى الله عليه وآله قال: قال رسول الله صلى الله عليه وإله الغيبة أشد من الزنا، فقيل يا رسول الله ولم ذاك؟ قال: صاحب الزنا يتوب فيتوب الله عليه، وصاحب الغيبة يتوب فلا يتوب الله عليه حتى يكون صاحبه الذي اغتابه يحله.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Abu Abdullah Al Razy, from Al Hassan Bin Ali Bin Al Noman, from Asbaat Bin Muhammad,

(It has been narrated) raising it to the Prophet^-saww. Rasool-Allah^-saww said: ‘The backbiting is severer than the adultery’. So it was said, ‘O Rasool-Allah^-saww! And why is that so?’ He^-saww said: ‘The committer of the adultery repents, so Allah^-azwj Turns towards him (with Mercy), and the committer of the backbiting repents, but Allah^-azwj does not Turn towards him (with Mercy) until the backbit one permits it’.[173]

(باب 346 – العلة التي من أجلها قد يكون المؤمن أحد شئ) (وأشح شئ وأنكح شئ. والعلة التي من أجلها صار أشد) (في دينه من الجبال)

Chapter 346 – The reason due to which the Believer tends to be most intense in something, most miserly in something, sometimes most copulating; and the reason due to which he becomes more tougher than the mountain regarding his Religion

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن هارون بن مسلم عن مسعدة بن صدقة الربعي عن جعفر بن محمد عن أبيه عليه السلام قال: قيل له ما بال المؤمن أحد شئ، قال: لان عز القرآن في قلبه ومحض الايمان عن صدره وهو لعبد مطيع الله ولرسوله مصدق،

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Haroun Bin Muslim, from Mas’ada Bin sadaqa Al Rabie,

(It has been narrated) from Ja’far Bin Muhammad^-asws, from his^-asws father^-asws, said, ‘It was said to him^-asws, ‘What is the matter the Believer tends to be most intense in something?’ He^-asws said: ‘Because the honour of the Quran is in his heart, and the sincerity of the faith on his chest, and he is a servant obedient to Allah^-azwj and to His^-azwj Rasool^-saww, certified’.

قيل: فما بال المؤمن قد يكون اشح شئ؟ قال: لانه يكسب الرزق من حله ومطلب الحلال عزيز فلا يجب أن يفارقه شيئه لما يعلم من عسر مطلبه وان هو سخت نفسه لم يضعه إلا في موضعه،

It was said, ‘So what is the matter the Believer tends to be most miserly in something?’ He^-asws said: ‘Because he attain the livelihood from its Permissible means, and seeking of the Permissible livelihood is dear to him, so he does not want anything to separate it from him when he knows the difficulty of seeking it, and he is harsh upon himself not to place it except in its (rightful) place’.

قيل له: فما بال المؤمن قد يكون انكح شئ؟ قال: لحفظه فرجه عن فروج ما لا يحل له، ولكن لا تميل به شهوته هكذا ولا هكذا فإذا ظفر بالحلال اكتفى به واستغني به عن غيره.

It was said to him^-asws, ‘So what is the matter the Believer happens to be most copulating sometimes?’ He^-asws said: ‘In order to preserve his private parts from what is not Permissible for him. But, he is not inclined to list like this, nor like this. So when he succeeds with the Permissible, he suffices with it and becomes needless by it, from other’.

قال عليه السلام: ان قوة المؤمن في قلبه ألا ترون انه قد تجدونه ضعيف البدن نحيف الجسم وهو يقوم الليل ويصوم النهار

He^-asws said: ‘The strength of the Believer is in his heart. You will find him to be weak of the body and slim, and he would be standing at night (for the Prayer), and he would be Fasting during the day’.

وقال: المؤمن أشد في دينه من الجبال الرأسية، وذلك ان الجبل قد ينحت منه، والمؤمن لا يقدر أحد على ان ينحت من دينه شيئا وذلك لضنه بدينه وشحه عليه.

And he^-asws said: ‘The Believer is tougher in his Religion than the mountain peak, and that the mountain, something can be carved out from it, and (whilst) the Believer, no one has the ability that he can carve anything out from his Religion, and that is because he is reluctant to concede with (give up) his Religion, and is (thus) miserly over it’.[174]

(باب 347 العلة التي من أجلها تقاصرت الشهور)

Chapter 347 – The reason due to which months are deficient

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن حماد بن عيسى عن صباح بن سيابة عن أبي جعفر عليه السلام قال: ان الله تعالى خلق الشهور اثنى عشر شهرا وهي ثلاثمائة وستون يوما فحجز منها ستة ايام خلق فيها السموات والارضين، فمن ثم تقاصرت الشهور.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Hamaad Bin Isa, from Sabah Bin Sayaba,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj the High Created the months as twelve months, and these are of three hundred and sixty days. So He^-azwj Deducted six days from these in which He^-azwj Created the skies and the firmaments (354 days are in the Islamic calendar). So, from then onwards, the months are deficient’.[175]

(باب 348 – العلة التي من أجلها لم يشرب جعفر بن أبي طالب (ع)) (خمرا قط ولم يكذب ولم يزن ولم يعبد صنما)

Chapter 348 – The reason due to which Ja’far Bin Abu Talib ^-as never drank wine at all, and never lied, and never committed adultery, and never worshipped idols

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن أحمد بن أبي عبد الله البرقي عن أبيه عن أحمد بن النضر الخزاز عن عمرو بن شمر عن جابر بن يزيد الجعفي عن أبي جعفر عليه السلام قال: اوحى الله تعالى إلى رسول الله صلى الله عليه وآله اني شكرت لجعفر بن أبي طالب اربع خصال، فدعاه النبي صلى الله عليه وآله فاخبره، فقال: لولا ان الله تبارك وتعالى اخبرك ما اخبرتك، وما شربت خمرا قط، لاني علمت اني ان شربتها زال عقلي، وما كذبت قط، لان الكذب ينقص المروة، وما زنيت قط لانى خفت اني إذا عملت عمل بي، وما عبدت صنما قط لاني علمت انه لا يضر ولا ينفع،

My father said, Sa’d Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Ahmad Bin Al Nazar Al Khazaz, from Amro Bin Shimr, from Jabir Bin Yazeed Al Ju’fy,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj the High Revealed unto Rasool-Allah^-saww: “I^-azwj am Grateful to Ja’far^-asws Bin Abu Talib^-asws for four characteristics of his”. So the Prophet^-saww called him^-as over, and informed him^-as. So he^-as said: ‘Had Allah^-azwj Blessed and High not Informed you^-saww, I^-as would not have informed you^-saww – and I^-as have not drunk the wine at all, for I^-as knew that if I^-as were to drink it, my^-as intellect would decline; and I^-as have not lied at all, because the lie decreases the alertness; and I^-as have not committed adultery at all, because I^-as feared that if I^-as were to do it, I^-as would be done with; and I^-as have not worshipped the idols at all, because I^-as knew that they neither cause harm, nor benefit’.

قال: فضرب النبي صلى الله عليه وآله على عاتقه وقال: حق الله تعالى أن يجعل لك جناحين تطير بهما مع الملائكة في الجنة.

He^-asws said: ‘So the Prophet^-saww struck him^-as upon his^-as shoulder, and said: ‘It is right (deservedly so) that Allah^-azwj the High has Made for you^-as, two wings by which you^-saww would be flying along with the Angels in the Paradise’.[176]

(باب 349 – العلة التي من أجلها يكره أن يستشار العبد والسفلة في الامور)

Chapter 349 – The reason due to which it is disliked to consult the slave and the lowly regarding the matters

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار قال: حدثنا محمد بن أحمد عن موسى بن عمر عن محمد بن سنان عن عمار الساباطي قال: قال أبو عبد الله (ع) يا عمار ان كنت تحب أن تستتب لك النعمة وتكمل لك المودة وتصلح لك المعيشة فلا تستشر العبد والسفلة في أمرك فانك ان ائتمنتهم خانوك وان حدثوك كذبوك وان نكبت خذلوك وان وعدوك موعدا لم يصدقوك.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Musa Bin Umar, from Muhammad Bin Sinan, from Amaar Al Sabatany who said,

‘Abu Abdullah^-asws said: ‘O Aamir! If you would like that the Bounties flow in a goodly manner for you, and the cordiality is completed for you, and the livelihood is corrected for you, so do not consult the slaves and the lowly in your affairs, for if you were to entrust them, they would betray you, and if they were to narrate to you, they would lie to you, and if you were to be afflicted, they would abandon you, and if they were to promise you, they would not ratify it’.[177] 

وبهذا الاسناد عن محمد بن أحمد عن محمد بن الحسين عن ابن محبوب عن معاوية بن وهب عن أبي عبد الله (ع) قال: سمعته يقول كان أبي (ع) يقول قم بالحق ولا تعرض لما فاتك واعتزل ما لا يعنيك ولا تجنب عدوك واحذر صديقك من الاقوام الآمنين، والامين من خشى الله ولا تصحب الفاجر، ولا تطلعه على سرك ولا تأتمنه على امانتك واستشر في امورك الذين يخشون ربهم.

And by the chain from Muhammad Bin Ahmad, from Muhammad Bin Al Husayn, from Ibn Mahboub, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘My^-asws father^-asws was saying: ‘Stand by the truth, and do not bring up (matters) which are lost for you, and detach from what does not concern you, and do not avoid your enemy, and be cautious of your friends from the secure people, and the trustworthy is the one who fears Allah^-azwj, and do not keep company with the immoral, and do not notify him of your secret, and do not trust him upon your entrustment, and consult in your affairs the ones who fear their Lord^-azwj’.[178]

(باب 350 – العلة التي من أجلها يكره مشاورة الجبال والبخيل والحريص)

Chapter 350 – The reason due to which it is dislike to consult with the coward, and the miser, and the greedy

أبي رحمه الله قال: حدثنا محمد بن يحيى عن محمد بن أحمد عن محمد بن آدم عن أبيه باسناده رفعه قال: قال رسول الله صلى الله عليه وآله: يا علي لا تشاور جبانا فانه يضيق عليك المخرج، ولا تشاور البخيل فانه يقصر بك عن غايتك، ولا تشاور حريصا فان يزين لك شرها، واعلم يا علي ان الجبن والبخل والحرص غريزة واحدة يجمعها سوء الظن.

My father said, ‘Muhammad Bin Yahya narrated to us, from Muhammad Bin Ahmad, from Muhammad Bin Adam, from his father, by his chain, raising it, said:

‘Rasool-Allah^-saww said: ‘O Ali^-asws! Do not consult a coward, for he would narrow your^-asws exit, and do not consult the miser, for he would make you^-asws fall short of your^-asws destination, and do not consult a greedy, for he would adorn the evil to you^-asws. And know, O Ali^-asws! The coward, and the miser, and the greedy, are of one instinct, gathered upon the evil thoughts’.[179]

(باب 351 – العلة التي من أجلها يكره اكثار وضع اليد في اللحية)

Chapter 351 – The reason due to which it is dislike to frequently place the hand in the beard

أبي رحمه الله قال: حدثنا أحمد بن ادريس قال: حدثنا محمد بن أحمد عن موسى بن عمر عن يحيى بن عمر عن صفوان الجمال قال: قال أبو عبد الله (ع) لا تكثر وضع يدك في لحيتك فان ذلك يشين الوجه.

My father said, ‘Ahmad Bin Idrees narrated to us, from Muhammad Bin Ahmad, from Musa Bin Umar, from Yahya Bin Umar, from Safwan Al Jamaal who said,

‘Abu Abdullah^-asws said: ‘Do not frequently place your hand in your beard, for in that is (leads to) the disgraceful face’.[180]

(باب 352 – العلة التي من أجلها أمر الانسان أن ينظر إلى من) (هو دونه ولا ينظر إلى من هو فوقه)

Chapter 352 – The reason due to which the human being has been Commanded to look at the one who is below him, and not to look at the one who is above him

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن محمد بن عيسى عن ابن محبوب عن هشام بن سالم قال: سمعت أبا عبد الله (ع) يقول: لحمران بن أعين يا حمران انظر إلى من هو دونك، ولا تنظر إلى من هو فوقك في المقدرة، فان ذلك اقنع لك بما قسم لك واحرى ان تستوجب الزيادة من ربك، واعلم ان العمل الدائم القليل على اليقين افضل عند الله من العمل الكثير على غير يقين، واعلم انه لا ورع انفع من تجنب محارم الله، والكف عن أذى المسلمين واغتيابهم، ولا عيش اهنأ من حسن الخلق، ولا مال انفع من القنوع باليسير المجزي ولا جهل اضر من العجب.

Muhammad Bin Musa Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Saalim who said,

‘I heard Abu Abdullah^-asws saying to Hamran Bin Ayn: ‘O Hamran! Look at the one who is below you, and do not look at the one who is above you in the ability, for in that is conviction for you with what has been distributed to you and more like that the increase would be Warranted for you from your Lord^-azwj. And know, that the few lasting deeds performed upon conviction is superior in the Presence of Allah^-azwj than the abundance of deeds done without conviction. And know, that there is no devoutness more beneficial than avoiding the Prohibitions of Allah^-azwj, and the restraint from harming the Muslims and backbiting them; and there is no life better than good manners, nor any wealth more beneficial and more rewarding than contentment with the little, nor any ignorance more harmful than the arrogance’.[181] 

(باب 353 – العلة التي من أجلها صار المؤمن مكفرا)

Chapter 353 – The reason due to which the Believer is ‘Mukaffir’ (people never acknowledge his favours)

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي باسناده يرفعه إلى أبي عبد الله (ع) انه قال: ان المؤمن مكفر وذلك ان معروفه يصعد إلى الله تعالى فلا ينتشر في الناس والكافر مشهور، وذلك ان معروفه للناس ينتشر في الناس ولا يصعد إلى السماء.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, by his chain,

Abu Abdullah^-asws has said: ‘The Believer is not recognised (for his favours to others), and that is because his good deeds ascend to Allah^-azwj the High, so he is not publicised among the people. And the Infidel is famous, and that is because his good deeds are for the sake of the people, he is well known among the people, and these do not ascend to the sky’.[182]

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن النوفلي عن السكوني عن جعفر بن محمد عن أبيه عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله يد الله تعالى فوق رؤس المكفرين ترفرف بالرحمة

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The Hand of Allah^-azwj is upon the heads of those who are not recognised (for their favours to others), Wiping with the Mercy’.[183]

أخبرني علي بن حاتم قال: حدثنا أحمد بن محمد قال: حدثنا محمد بن اسماعيل قال: حدثني الحسين بن موسى عن أبيه عن موسى بن جعفر عن أبيه عن جده عن علي بن الحسين عن أبيه عن علي بن أبي طالب عليهم السلام قال: كان رسول الله صلى الله عليه وآله مكفرا لا يشكر معروف ولقد كان معروفه على القرشي والعربي والعجمي ومن كان اعظم معروفا من رسول الله صلى الله عليه وآله على هذا الخلق؟ وكذلك نحن أهل البيت مكفرون لا يشكروننا وخيار المؤمنين مكفرون لا يشكر معروفهم

Ali Bin Hatim informed me, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Al Husayn Bin Musa, from his father,

(It has been narrated) 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, from Ali^-asws Bin Abu Talib^-asws having said: ‘Rasool-Allah^-saww was not recognised (for the favours extended to others). There was not gratefulness well known to him^-saww, and the gratefulness was well know upon the Qureysh, and the Arabs and the non-Arabs. And who is greater for the gratefulness than Rasool-Allah^-saww, upon this creation? And similar to that are us^-asws, the People^-asws of the Household, people are being ungrateful towards (us^-asws), there is no gratefulness to us^-asws, and the choicest of the Believers are also not recognised (for their favours). People do not thank them (for their favours)’.[184]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي عين أبيه والحسن بن علي بن فضال عن علي بن النعمان عن يزيد بن خليفة قال: قال أبو عبد الله (ع): ما على أحدكم لو كان على قلة جبل حتى ينتهي إليه أجله، أتريدون تراؤن الناس ان من عمل للناس كان ثوابه على الناس ومن عمل لله كان ثوابه على الله ان كل رياء شرك.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from his father and Al Hassan Bin Ali Bin Faaal, from Ali Bin Al Noman, from Yazeed Bin Khaleefa who said,

‘Abu Abdullah^-asws said: ‘What is upon one of you, even if he were to be upon the peak of a mountain, until his term (life) ends. Do you want the people to appreciate you? The one who works for the people, its reward is upon the people, and the one who works for Allah^-azwj, its Rewards is upon Allah^-azwj. Every showing-off is an association (Shirk)’.[185] 

(باب 354 – العلة التي من أجلها تعجل العقوبة للمؤمن في الدنيا)

Chapter 354 – The reason due to which the Punishment is hastened to the Believer in the world

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار قال: حدثنا أحمد بن محمد بن خالد قال: حدثنا علي بن الحكم عن عبد الله بن جندب عن سفيان بن سمط قال: قال أبو عبد الله عليه السلام: إذا أراد الله تعالى بعبد خيرا فاذنب ذتبا تبعه بنقمة ويذكره الاستغفار، وإذا أراد الله تعالى بعبد شرا فاذنب ذنبا تبعه بنعمة لينسيه الاستغفار، ويتمادى به وهو قول الله تعالى (سنستدرجهم من حيث لا يعلمون) بالنعم عند المعاصي.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Samt who said,

‘Abu Abdullah^-asws said: ‘Whenever Allah^-azwj Intends good with a servant, so (when he) commits a sin, follows it with resentment, and he remember the seeking of the Forgiveness. And whenever Allah^-azwj the High Intends evil with a servant, so (when he) commits a sin, follows it with a Bounty to Make him forget the seeking of the Forgiveness, and he keeps indulging in it. And these are the Words of Allah^-azwj the High [7:182] We Let them be enticed by degrees from whence they know not – with the Bounties during disobedience’.[186]

(باب 355 – العلة التي من أجلها أحل الله تعالى لحم البقر) (والغنم والابل وغير ذلك من أصناف ما يؤكل)

Chapter 355 – The reason due to which Allah^-azwj the High Permitted the flesh of the cow, and the sheep, and the camel, and other such varieties from what is eaten

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد ابن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان، ان ابا الحسن الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله: أحل الله تعالى البقر والغنم والابل لكثرتها وامكان وجودها، وتحليل بقر الوحش وغيرها من اصناف ما يؤكل من الوحش المحللة، لان غذائها غير مكروه ولا محرم ولا هي مضرة بعضها ببعض ولا مضرة بالانس ولا في خلقها تشويه.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Reza^sws wrote to him in answer to what he has asked him^-asws: ‘Allah^-azwj the High has Permitted the cow, and the sheep, and the camel due to their abundance and the possibility of finding these. And the Permissibility of the wild cows and other varieties of what is eaten from the wild (animals), the Permitted ones, because their consumption (what they eat) is not abhorrent, nor Prohibited, nor it is harmful to each other, nor harmful to the human beings, nor is there any deformities in their creation’.[187]

(باب 256 – العلة التي من أجلها يكره أكل الغدد)

Chapter 356 – The reason due to which eating the glands is disliked

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد قال: حدثنا محمد بن شمون عن عبد الله بن عبد الرحمن عن مسمع بن عبد الملك عن أبي عبد الله عليه السلام قال: قال أمير المؤمنين (ع): إذا اشترى أحدكم اللحم فليخرج منه الغدد فانه يحرك عرق الجذام.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Muhammad Bin Shamoun, from Abdullah Bin Abdul Rahman, from Masma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Whenever one of you buys the meat, so he should take out the glands from it, for these tend to stir the veil on leprosy’.[188]

(باب 357 – العلة التي من أجلها حرم النخاع والطحال والانثيين)

Chapter 357 – The reason due to which the bone marrow, and the spleen, and the two testicles are Prohibited (to eat)

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن محمد بن خالد عن أحمد بن محمد البزنطي عن أبان بن عثمان قال: قلت لابي عبد الله (ع) كيف صار الطحال حراما، وهو من الذبيحة؟ فقال ان ابراهيم (ع) هبط عليه الكبش من ثبير وهو جبل بمكة ليذبحه اتاه ابليس فقال له: اعطني نصيبي من هذا الكبش، قال: ورأي نصيب لك وهو قربان لربي وفداء لابني،

Muhammad Bin Musa Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad al Bazanty, from Aban Bin Usman who said,

‘I said to Abu Abdullah^-asws, ‘How did the spleen came to be Prohibited, and it is from the slaughter?’ So he^-asws said: ‘The ram descended unto Ibrahim^-as from Subeyr, and it is a mountain at Makkah, in order for it to be slaughtered. Iblees^-la came and said to him^-as, ‘Give me^-la my^-la share from this ram’. He^-as said: ‘And you^-la view a share for yourself^-la and it is an offering to my^-as Lord^-azwj, and an expiation for my^-as son^-as?’

فأوحى الله تعالى إليه ان له فيه نصيبا، وهو الطحال لانه مجمع الدم وحرم الخصيتان لانهما موضع للنكاح ومجرى للنطفة، فاعطاه ابراهيم الطحال والانثيين وهما الخصيتان،

So Allah^-azwj the High Revealed unto him^-as: ‘There is a share for him^-la in it, and it is the spleen, because it is a gathering of the blood, and Forbidden are the two testicles because these two are the places of the copulation and the flowing of the semen”. So Ibrahim^-as gave him^-la the spleen, and the two testicles, and these two are the testicles’.

قال: فقلت فكيف حرم النخاع؟ قال: لانه موضع الماء الدافق من كل ذكر وانثى وهو المخ الطويل الذي يكون في فقار الظهر،

He (the narrator) said, ‘So I said, ‘So how come the bone marrow is Prohibited?’ He^-asws said: ‘Because it is the place of the water ejaculation, from every male and female, and it is the elongated brain (spinal cord) which happens to be in the vertebrae of the back’.

قال أبان ثم قال أبو عبد الله (ع) يكره من الذبيحة عشرة اشياء منها الطحال والانثيين والنخاع والدم والجلد والعظم والقرن والظلف والغدد والمذاكير،

Aban said, ‘Then Abu Abdullah^-asws said: ‘Ten things are forbidden from the slaughter. From these are – the spleen, and the two testicles, and the marrow, and the blood, and the skin, and the bones, and the horn, and the hooves, and the glands, and the penises.

واطلق في الميتة عشرة اشياء: الصوف والشعر والريش والبيضة والناب والقرن والظلف والانفحة والاهاب واللبن وذلك إذا كان قائما في الضرع.

And ten things are to be thrown out from the dead – The fur, and the hair, and the feathers, and the eggs, and the teeth, and the horns, and the hoof, and the stomach lining, and the skin, and the milk, if that is established in the udders’.[189] 

حدثنا محمد بن الحسن قال حدثنا محمد بن الحسن الصفار عن أبي طالب عبد الله بن الصلت عن عثمان بن عيسي العامري عن سماحة بن مهران عن أبي عبد الله عليه السلام قال: لا تأكل جريا ولا مار ماهيا ولا طافيا، ولا اربيان، ولا طحالا لانه بيت الدم ومضغة الشيطان.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Abu Talib Abdullah Bin Al Salt, from Usman Bin Isa Al Aamiry, from Samahat Bin Mahran,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Neither eat unscaled fish, nor an eel, nor a floating (dead) fish, nor prawns, nor spleen, for it is a house of the blood, and a chew of the Satan^-la’.[190]

(باب 358 – العلة التي من أجلها يكره أكل الكليتين)

Chapter 358 – The reason due to which eating of the two kidneys is disliked

أخبرني علي بن حاتم قال: حدثنا الحسين بن علي بن زكريا، قال: حدثنا محمد بن صدقة، قال: حدثنا موسى بن جعفر عن أبيه عن محمد بن علي عليهم السلام قال: كان رسول الله صلى الله عليه وآله وسلم لا يأكل الكليتين من غير أن يحرمهما لقربهما من البول.

Ali Bin Hatim informed me, from Al Husayn Bin Ali Bin Zakariya, from Muhammad Bin Sadaqa,

(It has been narrated) from Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws, from Muhammad Bin Ali^-asws having said: ‘Rasool-Allah^-saww did not use to eat the two kidneys without having forbidden it, due to its proximity to the urine’.[191]

(باب 359 – العلة التي من أجلها نهي رسول الله صلى الله عليه وآله يوم) (خيبر عن أكل لحوم حمر الاهلية. وعلة تحريم البغال)

Chapter 359 – The reason due to which Rasool-Allah ^-saww forbade from eating the flesh of the domesticated donkey on the day of Khyber; and reason for the Prohibition of the mules

أبي رحمه الله قال حدثنا سعد بن عبد الله قال: حدثنا محمد بن الحسين عن ابن أبي عمير عن ابن اذينة عن زرارة ومحمد بن مسلم عن أبي جعفر عليه السلام قال سألته عن اكل الحمر الاهلية، فقال: نهي رسول الله صلى الله عليه وآله عن اكلها يوم خيبر وانما نهي عن أكلها لانها كانت حمولة للناس، وانما الحرام ما حرم الله تعالى في القرآن.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn, from Ibn Abu Umeyr, from Ibn Azina, from Zarara and Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws about eating the domesticated donkey. So he^-asws said: ‘Rasool-Allah^-saww forbade from eating it on the day of Khyber. But rather, he^-saww forbade from eating it, because it was a carrier for the people, and, but rather, Forbidden is what Allah^-azwj the High Prohibited in the Quran’.[192]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار + عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن حماد عن حريز عن محمد بن مسلم عن أبي جعفر (ع) قال: نهي رسول الله صلى الله عليه وآله عن اكل لحوم الحمر وانما نهى عنها من أجل ظهورها مخافة أن يفنونها وليست الحمير بحرام،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Hamaad, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww forbade from eating the flesh of the donkey. But rather, he^-saww forbade it due to its back (for riding), fearing that lest it would be exterminated; and the donkeys are not Prohibited’.

ثم قرأ هذه الآية (قل لا اجد فيما اوحى إلي محرما على طاعم يطعمه) إلى آخر الآية.

Then he^-asws recited this Verse [6:145] Say: I do not find in that which has been Revealed to me anything Forbidden for an eater to eat – up to the end of the Verse’.[193]

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن هارون بن مسلم قال: حدثنا أبو الحسن الليثى قال: حدثني جعفر بن محمد (ع) قال: سئل أبي عليه السلام عن لحوم الحمر الاهلية، قال: نهى رسول الله صلى الله عليه وآله عن أكلها لانها كانت حمولة للناس يومئذ. وانما الحرام ما حرم الله في القرآن.

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Haroun Bin Muslim, from Abu Al Hassan Al Laysi,

(It has been narrated) from Ja’far Bin Muhammad^-asws having said: ‘My^-asws father^-asws was asked about flesh of the domesticated donkey. He^-asws said: ‘Rasool-Allah^-saww forbade from eating it because it was a carried for the people in those days. But rather, the Prohibited is what Allah^-azwj Prohibited in the Quran’.[194]

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد ابن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان أن الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله كره اكل لحوم البغال والحمر والاهلية، لحاجة الناس إلى ظهورها واستعمالها، والخوف من فنائها لقلتها لا لقذر خلقها ولا لقذر غذائها.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Ibn Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Reza^-asws wrote to him in answer to what he had asked him^-asws: ‘It is disliked, eating the flesh of the mules, and the domesticated donkey, due to the need of the people to its back (for riding/carrying load), and its utilisation, and the fear from its extermination due to its scarcity, not due to the filthy creation of it, nor the filthy diet of it’.[195]

(باب 360 – العلة التي من أجلها كره التصفير)

Chapter 360 – The reason due to which the whistling is disliked

أبي رحمه الله قال حدثنا سعد بن عبد الله قال: حدثنا محمد بن الحسين عن الحسن بن محبوب عن سالم عن أبي عبد الله (ع) قال: قيل له كيف كان يعلم قوم لوط انه قد جاء لوطا رجل، قال: كانت امرأته تخرج فتصفر، فإذا سمعوا التصفير جاؤا فلذلك كره التصفير.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn, Bin Mahboub, from Saalim,

(The narrator) say: ‘It was said to Abu Abdullah^-asws, ‘How did the people used to know that a man had come to Lut^-as?’ He^-asws said: ‘His^-as wife used to come out and whistle. So whenever they used to hear the whistling, they would come over. Thus, it was due to that, the whistling is disliked’.[196]

(باب 361 – العلة التي من أجلها يكره تكليف المخالفين للحوائج)

Chapter 361 – The reason due to which it is disliked to encumber the adversaries for the needs

حدثنا أبي قال: حدثنا أحمد بن ادريس عن حنان قال سمعت أبا جعفر عليه السلام يقول: لا تسألوهم فتكلفونا قضاء حوائجهم يوم القيامة.

My father narrated to us, from Ahmad Bin Idrees, from Hanan who said,

‘I heard Abu Ja’far^-asws saying: ‘Do not ask (for favours from) them (the adversaries), for they would be encumbering us^-asws on the Day of Judgement’.[197]

وبهذا الاسناد قال: قال أبو جعفر عليه السلام: لا تسألوهم الحوائج فتكونوا لهم الوسيلة إلى رسول الله يوم القيامة.

And by this chain,

Abu Ja’far^-asws said: ‘Do not ask them (adversaries) for the needs, for (if) it would happen (if they help) then it (will be the) means for them to Rasool-Allah^-saww on the Day of Judgement’ (for seeking Rasool-Allah^-saww’s intercession).[198]

(باب 362 – العلة التي من أجلها يدعى الناس باسم امهاتهم يوم القيامة)

Chapter 362 – The reason due to which the people would be called by the names of their mothers on the Day of Judgement

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد عن الحسن ابن محبوب عن أبي ولاد عن أبي عبد الله (ع) قال: ان الله تبارك وتعالى يدعو الناس باسم امهاتهم يوم القيامة اين فلان بن فلانة سترا من الله عليهم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Al Hassan Ibn Mahboub, from Abu Walaad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Blessed and High would Call the people by the names of their mothers (as surnames), on the Day of Judgement: “Where is so and so, son of so and so mother, as a veil from Allah^-azwj over them’.[199]

(باب 363 – العلة التي من أجلها لا يدخل ولد الزنى الجنة)

Chapter 363 – The reason due to which the son of adultery (bastard) would not enter the Paradise

حدثنا أحمد بن محمد رحمه الله عن أبيه عن محمد بن أحمد عن ابراهيم بن اسحاق عن محمد بن علي الكوفي عن محمد بن الفضل عن سعد بن عمر الجلاب قال قال لي أبو عبد الله عليه السلام ان الله تعالى خلق الجنة طاهرة مطهرة فلا يدخلها إلا من طابت ولادته،

Ahmad Bin Muhammad narrated to us, from his father, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Muhammad Bin Ali Al Kufy, from Muhamamd Bin Al Fazal, from Sa’ad Bin Umat Al Jalaab who said,

‘Abu Abdullah^-asws said to me: ‘Allah^-azwj the High Created the Paradise as Pure, Purified. Thus, there would not be entering it anyone except for the one who is pure of birth’.

وقال أبو عبد الله (ع) طوبى لمن كانت امه عفيفة.

And Abu Abdullah^-asws said: ‘Blessedness is for the one whose mother was chaste’.[200]

وبهذا الاسناد عن محمد بن أحمد عن ابراهيم بن اسحاق عن محمد بن سليمان الديلمي عن أبيه رفع الحديث إلى الصادق (ع) قال: يقول ولد الزنا يا رب ما ذنبي فما كان لي في أمري صنع، قال: فيناديه مناد فيقول: أنت شر الثلاثة أذنب والداك فتبت عليهما وانت رجس ولن يدخل الجنة إلا طاهر.

And by this chain, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Muhammad Bin Suleyman Al Daylami, from his father,

(It has been) said in a Hadeeth narrated by Al-Sadiq^-asws: ‘The child of adultery would be saying, ‘O Lord^-azwj! What is my fault? So what was my doing with regards to my matter?’ He^-asws said: ‘So a Caller would call out saying: ‘You are a third evil. Your parents sinned, so it was decided upon the both of them, and you are an uncleanness, and never will anyone enter the Paradise except for a clean one’.[201]

(باب 364 – علة تحريم النظر إلى شعور النساء المحجوبات)

Chapter 364 – Reason for the Prohibition of looking at the hair of the veiled women

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال، حدثنا القاسم بن الربيع الصحاف عن محمد ابن سنان ان الرضا عليه السلام كتب فيما كتب من جواب مسائله حرم النظر إلى شعور النساء المحجوبات بالازواج وغيرهن من النساء لما فيه من تهييج الرجال وما يدعو التهييج إلى الفساد والدخول فيما لا يحل ولا يحمل، وكذلك ما اشبه الشعور إلا الذي قال الله تعالى (والقواعد من النساء اللاتى لا يرجون نكاحا فليس عليهن جناح) أن يضعن ثيابهن غير الجلباب ولا بأس بالنظر إلى شعور مثلهن.

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Reza^-asws wrote to him in answer with regards to what he had written asking him^-asws: ‘The looking at the hair of the veiled women is Prohibited, be they married or not, due to what is therein from the excitement for the men, and what the excitement invites to, to the corruption and the entering in to what is not Permissible, and cannot be borne, and similar to that is what resembles the hair. Allah^-azwj Says [24:60] And (as for) women advanced in years who do not hope for a marriage, it is no sin for them if they put off their clothes (without displaying their ornaments) – if they put off their clothes other than the robes, and there would be no problem with looking at the hair of the likes of these’.[202]

(باب 365 – العلة التي من أجلها أطلق النظر إلى رؤس أهل) (تهامة والاعراب وأهل السواد من الذمة)

Chapter 365 – The reason due to which it is free (allowed) to look at the heads of the people of Tahama, and the Bedouins, and the black people from the ones under responsibility (Ahl Al Zimma)

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن عباد بن صهيب قال: سمعت أبا عبد الله عليه السلام يقول: لا بأس بالنظر إلى رؤس أهل تهامة والاعراب وأهل السواد من اهله الذمة لانهن إذا نهين لا ينتهين،

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abaad Bin Saheyb who said,

‘I heard Abu Abdullah^-asws saying: ‘There is no problem with the looking at the heads of the people of Tahama, and the Bedouins, and the black people from the ones under responsibility (Ahl Al-Zimma), because if these (women) are prevented, they would still end up doing it’.

قال: المغلوبة لا بأس بالنظر إلى شعرها وجسدها ما لم يتعمد ذلك.

The subjugated woman, there is no problem with the looking at her hair and her body, what is not deliberate from that’.[203]

أبي رحمه الله قال: حدثنا أحمد بن ادريس قال: حدثنا محمد بن عبد الجبار عن صفوان بن يحيى عن عبد الرحمن بن الحجاج قال: سألت أبا عبد الله عليه السلام عن الجارية التي لم تدرك متى ينبغي لها أن تغطي رأسها ممن ليس بينه وبينها محرم؟ ومتى جيب عليها أن تقنع رأسها للصلاة؟ قال: لا تغطي رأسها حتى يحرم عليها الصلاة.

My father said, ‘Ahmad bin Idrees narrated to us, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajaaj who said,

‘I asked Abu Abdullah^-asws about the slave girl who has yet to become aware (attain puberty), ‘When is it befitting for her that she cover her hair from the ones who are not between him and an un-marriageable man (Non-Mahram)? And when is it Obligatory upon her that she covers her head in the Prayer?’ He^-asws said: ‘She should not cover her head until the Prayer is forbidden unto her’.[204]

(باب 366 – العلة التي من أجلها لا يجوز قتل الاسير لمن) أسره إذا عجز عن المشى)

Chapter 366 – The reason due to which it is not allowed to kill the captive who he has captured if he is frustrated from the walking

أبي رحمه الله قال حدثنا سعد بن عبد الله عن القاسم بن محمد الاصبهاني عن سليمان بن داود المنقري عن عيسى بن يونس عن الاوزاعي عن الزهري عن عن علي بن الحسين عليه السلام قال ان اخذت الاسير فعجز عن المشي ولم يكن معك محمل فارسله ولا تقتله فانك لا تدري ما حكم الامام فيه

My father said, Sa’ad Bin Abdullah narrated to us, from Al Qasim Bin Muhammad Al Asbahany, from Suleyman Bin Dawood Al manqary, from Isa Bin Yunus, from Al Awzai’e, from Al Zuhry,

Ali^-asws Bin Al-Husayn^-asws having said: ‘If you seize a captive and he is frustrated from the walking and there is no palanquin with you, so send him away (free) and do not kill him, for you do not know what the ruling of the Imam^-asws is with regards to him’.

وقال: الاسير إذا أسلم فقد حقن دمه وصار فيئا.

And he^-asws said: ‘The captive, if he professes to Al-Islam, so he has saved his blood and becomes a war booty’.[205]

(باب 367 – علة طول مدة السلطان وقصر مدته)

Chapter 367 – Reason for the prolongation of the term of the (ruling) authority, and the shortening of his term

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن عثمان بن عيسى عن أبي اسحاق الارجاني عن أبي عبد الله (ع) قال: قال: ان الله تعالى جعل لمن جعل له سلطانا مدة من ليالي وأيام وسنين وشهور فان عدلوا في الناس امر الله تعالى صاحب الفلك ان يبطئ بادارته فطالت ايامهم ولياليهم وسنونهم وشعورهم وان هم جاروا في الناس ولم يعدلوا أمر الله تعالى صاحب الفلك فاسرع إدارته واسرح فناء لياليهم وأيامهم وسنيهم وشهورهم، وقد وفي تبارك وتعالى لهم بعد الليالي والشهور.

My father said, ‘Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Usman Bin Isa, from Abu Is’haq Al Arjany,

Abu Abdullah^-asws has said: ‘Allah^-azwj the High Made a term for the one whom He^-azwj Made to be a ruler, from the nights, and the days, and the years, and the months. So if he is just among the people, Allah^-azwj the High Commands the master of the orbit (Angel) that he should slow down its administration, so their days, and their nights, and their years, and their months get prolonged. And if he is tyrannous among the people and does not do justice, Allah^-azwj the High Commands the master of the orbit (Angel), so he quickens its administration, and quickens the expiry of their nights, and their days, and their years, and their months, and the Blessed and High Accomplishes for them, after (some) nights and the monts’.[206]

(باب 368 – العلة التي من أجلها لا يجوز للرجل أن يتخذ) (من النبط وليا ولا نصيرا)

Chapter 368 – The reason due to which it is not allowed for the man that he takes a guardian or a helper from the Nabateans

حدثنا أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن الحسين بن ظريف عن هشام عن أبي عبد الله (ع) قال: يا هشام النبط من العرب ولا من العجم فلا تتخذ منهم وليا ولا نصيرا فان لهم أصولا تدعو إلى غير الوفاء.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Al Husayn Bin Zareyf, from Hisham,

Abu Abdullah^-asws has said: ‘O Hisham! (Neither) the Nabateans from the Arabs, nor from the non-Arabs, so neither take from them a guardian nor a helper, for they have for themselves origins which call to other than the loyalty’.[207]

(باب 369 – العلة التي من أجلها صارت الوصية بالثلث)

Chapter 369 – The reason due to which the bequest came to be with the third

أبي رحمه الله قال: حدثنا عبد الله بن الحميري عن هارون بن مسلم عن مسعدة بن صدقة الربعي عن جعفر بن محمد عن أبيه عليه السلام ان رجلا من الانصار توفى وله صبية صغار وله ستة من الرقيق فاعتقهم عند موته وليس له مال غيرهم فاتى النبي صلى الله عليه وآله فاخبره، فقال: ما صنعتم بصاحبكم؟ قالوا: دفناه، قال: لو علمت ما دفنته من اهل الاسلام ترك ولده يتكففون الناس.

My father said, ‘Abdullah Bin Al Humeyri narrated to us, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa Al Rabi’e,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws that a man from the Helpers passed away, and for him were young children, and for him were six from the slaves. So he liberated them during his death, and there was no wealth for him other than them. So they came to the Prophet^-saww and informed him^-saww. So he^-saww said: ‘What did you do with your companion?’ They said: ‘Buried him’. He^-saww said: ‘Had I^-saww known, I^-saww would not have let him to be buried (in the graveyard of) the people of Al-Islam. He left his children to be looked after by the (other) people’.[208]

وبهذا الاسناد قال: قال علي (ع): الحيف في الوصية من الكبائر.

And by this chain, said, ‘Ali^-asws said: ‘The inequity in the bequest is from the major sins’.[209]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن أبي طالب عبد الله بن الصلت القمي عن يونس بن عبد الرحمن رفعه إلى أبي عبد الله عليه السلام في قوله تعالى (فمن خاف من موص حيفا أو اثما فاصلح بينهم فلا اثم عليه) قال: يعني إذا اعتدى في الوصية إذا زاد على الثلث.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Abu Talib Abdullah Bin Al Salt Al Qummy, from Yunus Bin Abdul Rahman,

Abu Abdullah^-asws (has said) regarding the Words of the High [2:182] But he who fears an inclination to a wrong course or an act of disobedience on the part of the testator, and effects an agreement between the parties, there is no blame on him. He^-asws said: ‘Meaning – When he violates the bequest if he increases upon the third’.[210]

وبهذا الاسناد عن جعفر بن محمد عن أبيه عليهما السلام قال: من عدل في وصيته كان بمنزلة من تصدق بها ومن حاف في وصيته لقى الله تعالى يوم القيامة وهو عنه معرض.

And by this chain,

(It has been narrated) from Ja’far ^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘The one who is just in his bequest would be at the status of the one who has given charity with it, and the one who is unfair in his bequest would meet Allah^-azwj on the Day of Jugement, and He^-azwj would Turn away from him’.[211]

وبهذا الاسناد قال: قال علي (ع) لان اوصى بالخمس احب إلى من ان اوصى بالربع ولان اوصى بالربع احب إلي من اوصى بالثلث ومن اوصى بالثلث لم يترك شيئا.

And by this chain, said, ‘Ali^-asws said: ‘The one who bequeaths with the fifth is more beloved to me^-asws than if he were to bequeath with the fourth. And if he were to bequeath with the fourth is more beloved to me^-asws than the one who bequeaths with the third. And the one who bequeaths with a third does not leave out anything’.[212]

(باب 370 – العلة التي من أجلها لا تعول سهام المواريث)

Chapter 370 – The reason due to which there would be no reduction in the shares of the inheritors

أبي رحمه الله قال: حدثني محمد بن يحيى العطار عن أحمد بن أبي عبد الله عن أبيه عن ابن أبي عمير عن غير واحد عن أبي عبد الله عليه السلام قال: سهام المواريث من ستة اسهم لا تزيد عليها، فقيل له: يابن رسول الله ولم صارت ستة اسهم؟ قال: لان الانسان خلق من ستة اشياء وهو قول الله تعالى (ولقد خلقنا الانسان من سلالة من طين، ثم جعلناه نطفة في قرار مكين، ثم خلقنا النطفة علقة فخلقنا العلقة مضغة، فخلقنا المضغة عظاما فكسونا العظام لحما).

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to me, from Ahmad Bin Abu Abdullah, from his father, from Ibn Abu Umeyr, from someone else,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The shares of the inheritors from six portions, there would not be any increase over it’. So it was said to him^-asws, ‘O Son^-asws of Rasool-Allah^-saww! And why did it come to be of six portions?’ He^-asws said: ‘Because the human being has been Created from six things, and these are the Words of Allah^-azwj the High [23:12] And We Created the human from an extract of clay [23:13] Then We Made him a small seed in a firm resting-place [23:14] Then We Created the seed to be a clot, then We Created the clot to be a lump of flesh, then We Created bones (in) the lump of flesh, then We Clothed the bones with flesh’.[213]

حدثنا أبي رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا أحمد ابن محمد بن عيسى قال: حدثنا عثمان بن عيسى عن سماعة بن مهران عن أبي بصير عن أبي جعفر (ع) قال: ان أمير المؤمنين (ع) كان يقول: أن الذي احصى رمل عالج يعلم ان السهام لا تعول على ستة لو يبصرون وجهها لم تجز ستة.

My father narrated to me, from Sa’ad bin Abdullah, from Ahmad Ibn Muhammad Bin Isa, from Usman Bin Isa, from Sama’at Bin Mahran, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws having said that: ‘Amir Al-Momineen^-asws was saying: ‘Those surveyors who count the grains of sand know that the portions cannot be exceeded above six. Were they to have insight into its reason, they would not exceed six’.[214]

(باب 371 – العلة التي من أجلها صار الميراث للذكر مثل حظ الانثيين)

Chapter 371 – The reason due to which the inheritance came to be for the males similar in portion to two females

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان ابا الحسن الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله علة اعطاء النساء نصف ما يعطي الرجال من الميراث لان المرأة إذا تزوجت أخذت والرجل يعطي فلذلك وفر على الرجال،

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Al-Reza^-asws wrote to him in answer regarding what he had asked him^-asws: ‘The reason for giving the women half what is given to the men from the inheritance, is because the woman, when she marries, takes, and the man gives. Thus, it was due to that, it is a provision upon the men.

وعلة اخرى في اعطاء الذكر مثلي ما تعطى الانثى لان الانثى في عيال الذكر إن احتاجت وعليه أن يعولها وعليه نفقتها وليس على المرأة أن تعول الرجل، ولا تؤخذ بنفقته ان احتاج، فوفر على الرجل لذلك، وذلك قول الله تعالى (الرجال قوامون على النساء بما فضل الله بعضهم على بعض وبما انفقوا من أموالهم).

And another reason for the giving to the males two similar (portions) of what is given to the female, is because the female is among the family of the male for the needs, and it is upon him that he is the breadwinner for her, and it is upon him to spend upon her for her expenses, and it is not upon the woman that she should be the bread winner for the man, nor for him to take the expenses if needed. So it is provided for the man, due to that, and these are the Words of Allah^-azwj the High [4:34] Men are the maintainers of women because Allah has Made some of them to excel others and because they spend out of their property’.[215]

أخبرني علي بن حاتم قال: أخبرني القاسم بن محمد قال: حدثنا حمدان بن الحسين عن الحسين بن الوليد عن ابن بكير عن عبد الله بن سنان عن أبي عبد الله عليه السلام قال: قلت لاي علة صار الميراث للذكر مثل حظ الانثيين؟ قال: لما جعل لها من الصداق.

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed, from Ibn Bakeyr, from Abdullah Bin Sinan,

(It has been narrated) Abu Abdullah^-asws, said, ‘I said, ‘For which reason did the inheritance come to be for the male similar to the portion of two females?’ He^-asws said: ‘When he made for her, from the dowry’.[216]

وعنه قال: حدثنا محمد بن أحمد الكوفي قال: حدثنا عبد الله بن أحمد النهيكي عن ابن أبي عمير عن هشام بن سالم ان ابن أبي العوجاء قال للاحول: ما بال المرأة الضعيفة لها سهم واحد وللرجل القوي الموسر سهمان؟ قال: فذكرت ذلك لابي عبد الله عليه السلام فقال: ان ليس لها عاقلة ولا نفقة ولا جهاد، وعد اشياء غير هذا، وهذا على الرجال فلذلك جعل له سهمان ولها سهم.

And from him, from Muhammad Bin Ahmad Al Kufy, from Abdullah Bin Ahmad Al Naheyki, from Ibn Abu Umeyr,

(It has been narrated) from Hisham Bin Saalim that Ibn Abu Al Awja said to Al Howl, ‘What is the matter that the weak woman, for her is one portion, and for the strong man with money, are two portions?’ He said, ‘I mentioned that to Abu Abdullah^-asws, so he^-asws said: ‘There is no rationale for her, nor any expenses, nor Jihaad, and a number of things other than this, and this is upon the men. Thus, it was due to that, two portions were made to be for him, and one portion for her’.[217]

حدثنا أبو الحسن محمد بن عمر بن علي بن عبد الله البصري قال: حدثنا أبو عبد الله محمد بن عبد الله بن أحمد بن خالد بن جبلة الواعظ قال: حدثنا أبو القاسم عبد الله بن أحمد بن عامر الطائي قال: حدثنا أبي قال: حدثنا علي بن موسى الرضا عن ابيه عن آبائه عن أمير المؤمنين عليهم السلام انه سأله رجل من أهل الشام عن مسائل فكان فيما سأله ان قال له: لم صار الميراث للذكر مثل حظ الانثيين؟ قال: من قبل السنبلة كان عليها ثلاث حبات فبادرت إليها حواء فاكلت منها حبة واطعمت آدم حبتين، فمن أجل ذلك ورث الذكر مثل حظ انثيين.

Abu Al Hassan Muhammad Bin Umar Bin Ali Bin Abdullah Al Basry narrated to us, from Abu Abdullah Muhammad Bin Abdullah Bin Ahmad Bin Khalid Bin Jabala Al Waiz, from Abu Al Qasim Abdullah Bin Ahmad Bin Aamir Al Ta’aiy, from his father,

(It has been narrated) from Ali ^-asws Bin Musa Al-Reza^-asws from his^-asws father^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws that a man from the people of Syria asked him^-asws certain questions. So, among what he asked him^-asws was that he said to him^-asws, ‘Why did the inheritance come to be for the males similar to two portions of the females?’ He^-asws said: ‘From before, the ear (of the corn) had three seed. So Hawwa^-as took the initiative to it, and ate one see from it, and fed Adam^-as two seeds. So, it is due to what the male inherits similar to the portion of two females’.[218]

(باب 372 – العلة التي من أجله لا ترث المرأة مما ترك زوجها) (من العقار شيئا وترك مما سوى ذلك)

Chapter 372 – The reason due to which the woman will not inherit anything from what her husband leaves from the real estate, and (would inherit) from what he leaves besides that

أبي رحمه الله قال: حدثنا محمد بن أبي القاسم ما جيلويه عن محمد بن عيسى عن علي بن الحكم عن أبان عن مسير قال: سألت أبا عبد الله عليه السلام عن النساء ما لهن من الميراث، فقال: لهن قيمة المطلوب والبناء والخشب والقصب، فاما الارض والعقار فلا ميراث لهن فيهما، قلت: الثياب لهن؟ قال: الثياب نصيبهن فيه، قلت: كيف هذا ولهن الثمن والربع مسمى؟ قال: لان المرأة ليس لها نسب ترث به وانما هي دخلت عليهم وانما صار هذا هكذا لئلا تتزوج المرأة فيجئ زوجها أو ولدها من قوم آخرين فيزاحمون هؤلاء في عقارهم.

My father said, ‘Muhammad Bin Abu Al Qasim Majaylawiya narrated to us, from Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban, from Maseyr who said,

‘I asked Abu Abdullah^-asws about the woman, ‘What is there for them from the inheritance?’ He^-asws said: ‘For them is the value of the requirements, and the construction, and the wood, and the cane. But, as for the land and the property, so there is no inheritance for them in these two’. I said, ‘The clothes, are for them?’ He^-asws said: ‘The clothes, there is a portion for them in it’. I said, ‘How can this be, and for them is the eight, and the quarter of the named?’ He^-asws said: ‘Because the woman, there is no lineage for her to inherit by, but rather, she is included upon them. But rather, this came to be like this, perhaps the woman would be married (to another), so her husband would come, or her son, from another people, so they would be crowding out those in their property’.[219]  

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان الرضا عليه السلام كتب إليه فيما كتب من جواب مسائله علة المرأة انها لا ترث من العقار شيئا إلا قيمة الطوب والنقض لان العقار لا يمكن تغييره وقلبه والمرأة قد يجوز أن ينقطع ما بينها وينه من العصمة ويجوز تغييرها وتبديلها وليس الولد والوالد كذلك لانه لا يمكن التفصي منها والمرأة ويمكن الاستبدال بها فما يحوز أن يجئ ويذهب كان ميراثها فيما يجوز تبديله وتغيره إذا شبهها وكان الثابت المقيم على حاله لمن كان مثله في الثبات والمقام.

Ali Bin Ahmad narrated to us, from Muhammd Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan that Al-Reza^-asws wrote to him in answer regarding what he wrote asking him^-asws: ‘The reason for the woman that she does not inherit anything from the real estate except for the value of the bricks and the canes, is because the real estate, it is not possible to change it and turn it. And the woman, it is allowed that he cuts off what is between her and him from the bond of marriage, and he is allowed to change her and replace her, while the children and the parents are not like that, because it is not possible to be rid from them, and the woman, it is possible for her to be replaced. Thus, what is not possessed and comes and goes, her inheritance would be in what is allowed to be replaced and changed since it is a resemblance, and the one which is firm and permanent upon its state is for the one who was similar to it in the firmness and the permanency’.[220]

(باب 373 – العلة التي من أجلها سميت قم)

Chapter 373 – The reason due to which Qum was named

حدثنا علي بن عبد الله الوراق رضي الله عنه قال: حدثنا سعد بن عبد الله قال: حدثنا أحمد بن محمد بن عيسى والفضل بن عامر الاشعري قالا: حدثنا سليمان بن مقبل قال: حدثنا محمد بن زياد الازدي قال: حدثنا عيسى بن عبد الله الاشعري عن الصادق جعفر بن محمد قال حدثنى أبي عن جدي عن أبيه عليهم السلام قال: قال رسول الله صلى الله عليه وآله لما اسرى يى إلى السماء حلمني جبرئيل على كتفه الايمن فنظرت إلى بقعة بارض الجبل حمراء احسن لونا من الزعفران واطيب ريحا من المسك فإذا فيها شيخ على رأسه برنس،

Ali Bin Abdullah Al Waraq narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa and Al Fazal Bin Aamir Al Ash’ary both together, from Suleyman Bin Maqbal, from Muhammad Bin Ziyad Al Azdy, from Isa Bin Abdullah Al Ash’ary,

(It has been narrated) from Al-Sadiq Ja’far^-asws Bin Muhammad^-asws having said: ‘My^-asws father^-asws narrated to me^-asws, from my^-asws grandfather^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘When I^-saww was ascended with to the sky, Jibraeel^-as carried me^-saww upon his ^-as right shoulder, so I^-saww looked at a spot of land, a red mountain of the best of colours, from the saffron, and more aromatic of smell than the musk. So there was an old man with a hooded cloak upon his head.

فقلت لجبرئيل: ما هذه البقعة الحمراء التي هي أحسن لونا من الزعفران واطيب ريحا من المسك قال: بقعة شعيتك وشيعة وصيك على، فقلت من الشيخ صاحب البرنس؟ قال: ابليس قلت: فما يريد منهم قال: يريد ان يصدهم على ولاية أمير المؤمنين (عليه السلام) ويدعوهم إلى الفسق الفجور،

So I^-saww said to Jibraeel^-as: ‘What is this red spot which is more beautiful in colour, from saffron, and more aromatic of smell than the musk?’ He^-as said: ‘A spot for your^-saww Shiah, and Shiah of your^-saww successor^-as Ali^-asws’. So I^-saww said: ‘Who is the old man with the hooded cloak?’ He^-as said: ‘Iblees^-la’. I^-saww said; ‘So what does he^-la want with them (Shiah)?’ He^-as said: ‘He^-la wants to repel them from the Wilayah of Amir Al-Momineen^-asws and invite them to the mischief and corruption’.

فقلت: يا جبرئيل أهو بنا إليهم، فاهوى بنا إليهم أسرع من البرق الخاطف والبصر اللامع، فقلت: قم يا ملعون فشارك اعدائهم في اموالهم وأولادهم ونسائهم، فان شيعتي وشيعة علي ليس لك عليهم سلطان، فسميت قم.

So I^-saww said: ‘O Jibraeel^-as! Let us^-asws go to him^-la’. So he^-as took me^-saww there quicker than the bolt of lightning and seeing its light. So I^-saww said: ‘قم’ ‘Arise, O Accursed! So you can participate with their enemies in their wealth, and their children, and their women, but as for my^-saww Shiah, and the Shiah of Ali^-asws, there is no authority for you^-la over them’. Thus, it was named as ‘قم’ Qum (Arise)’.[221]

(باب 378 – العلة التي من أجلها إذا قطع رأس النخلة لم تنبت)

Chapter 378 – The reason due to which when the top of the palm tree is cut, it does not germinate

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن أحمد بن محمد بن عيسى عن أبي يحيى الواسطي عن بعض اصحابنا عن أبي عبد الله عليه السلام قال: ان الله تعالى لما خلق آدم من طينة فضلت من تلك الطينة فضلة، فخلق منها النخلة، فمن أجل ذلك إذا قطعت رأسها لم تنبت وهي تحتاج إلى اللقاح.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When Allah^-azwj the High Created Adam^-as from clay, there was remnant from that clay. So He^-azwj Created the palm tree from that remnant. Thus, it was due to that, whenever its top is cut off, it does not germinate, and it is needy to the pollen’.[222]

(باب 379 – العلة التي من أجلها ينبت كل النخل في مستنقع الماء إلا العجوزة)

Chapter 379 – The reason due to which every palm tree grows in the swamp except for the Ajwa (date) tree

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن محمد بن يحيى عن طلحة بن زيد عن جعفر عن أبيه عليهما السلام ان رسول الله صلى الله عليه وآله قال: كل النخل ينبت في مستنقع الماء إلا العجوة، فانه انزل بعلها من الجنة.

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Ja’far^-asws, from his^-asws father^-asws that Rasool-Allah^-saww said: ‘Every palm tree grows in swampy water except for Al-Ajwa, for it descended with its spouse from the Paradise’.[223]

(باب 380 – العلة التي من أجلها صارت الشمس حارة تحرق) (والقمر بخلافها)

Chapter 380 – The reason due two which the sun came to be scorching hot, and the moon opposite to it

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن يحيى عن محمد ابن أحمد عن عيسى بن محمد عن علي بن مهزيار عن علي بن حسان عن ابن أبي نوار عن محمد بن مسلم قال: قلت لابي جعفر عليه السلام جعلت فداك لاي شئ صارت الشمس أشد حرارة من القمر؟ فقال: ان الله تبارك وتعالى خلق الشمس من نور النار وصفو الماء طبقا من هذا وطبقا من هذا حتى إذا صار سبعة أطباق البسها لباسا من نار فمن ثم صار اشد حرارة من القمر، وخلق القمر من نور النار وصفو الماء طبقا من هذا وطبقا من هذا حتى إذا صارت سبع اطباق البسها لباسا من ماء، فمن ثم صار القمر ابرد من الشمس.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Yahya, from Muhammad Ibn Ahmad, from Isa Bin Muhammad, from Ali Bin Mahziyar, from Ali Bin Hasaan, from Ibn Abu Nwaar, from Muhammad Bin Muslim who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! For which thing (reason) did the sun come to be intensely hotter than the moon?’ So he^-asws said: ‘Allah^-azwj Blessed and High Created the sun from Light of the Fire and the clear water, a layer from this and a layer from this, until they became seven layers, Clothed it with a clothing of fire. Thus, from then onwards, it became intensely hotter than the moon. And He^-azwj created the moon from Light of the fire, and the clear water, a layer from this and a layer from this, until they became seven layers, Clothed it with a clothing of the water. Thus, from then onwards, the moon came to be colder than the sun’.[224]

(باب 382 – العلة التي من أجلها سميت ريح الشمال)

Chapter 382 – The reason due to which the North wind was named (as such)

أبي رحمه الله عن محمد بن يحيى عن محمد بن أحمد عن أحمد بن محمد السيارى رفعه إلى أبي عبد الله عليه السلام قال: قلت له لم سميت ريح الشمال؟ قال: لانها تأتي من شمال العرش.

My father, from Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Muhammad Al Sayyari,

Abu Abdullah^-asws, replied, ‘I said to him^-asws, ‘Why was the north wind named (as such)?’ He^-asws said: ‘Because it comes from the north of the Throne’.[225]

(باب 383 – العلة التي من أجلها لا يجوز سب الرياح والجبال) (والساعات والايام والليالي)

Chapter 383 – The reason due to which it is not allowed to insult the winds, and the mountains, and the times, and the days, and the nights

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن هاشم عن الحسين بن يزيد النوفلي عن اسماعيل بن مسلم السكوني عن جعفر بن محمد عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله لا تسبوا الرياح فانها مأموره، ولا تسبوا الجبال ولا الساعات ولا الايام ولا الليالي فتأتموا وترجع عليكم.

My father said, ‘Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, from Al Husayn Bin Yazeed Al Nowfaly, from Ismail Bin Muslim Al Sakuny,

(It has been narrated) from Ja’far Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘Do not insult the winds, for these are Commanded; and do not insult the mountains, nor the times, nor the day, nor the nights, for it would be accomplished and returned back to you’.[226]

(باب 384 – العلة التي من أجلها سمى الطارق طارقا)

Chapter 384 – The reason due to which Al-Tariq (a star) is named as Tariq

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن أبي عبد الله عن أبيه عن أحمد بن النضر عن محمد بن مروان عن حريز عن الضحاك بن مزاحم قال: سئل علي عليه السلام عن الطارق، قال: هو احسن نجم السماء، وليس تعرفه الناس، وانما سمي الطارق لانه يطرق نوره سماء سماءا إلى سبع سموات، ثم يطرق راجعا حتى يرجع إلى مكانه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah, from his father, from Ahmad Bin Al Nazar, from Muhammad Bin Marwan, from Hareyz, from Al Zahaak Bin Mazahim who said,

‘Ali^-asws was asked about Al-Tariq. He^-asws said: ‘It is the best star of the sky, and the people do not recognise it. But rather, Al-Tariq is named (as such) because its light hits the sky after sky, up to the seventh sky, then it bounces back until it returns to its place’.[227]

(باب 385 – نوادر العلل)

Chapter 385 – Miscellaneous reasons

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن هارون بن مسلم عن مسعدة بن صدقة عن رجل عن أبي عبد الله عليه السلام قال: إذا ولد ولي الله صرخ ابليس صرخة يفزع لها شياطينه، قال: فقلت له يا سيدهم مالك صرخت هذه الصرخة؟ قال: فقال ولد ولي الله، قال: فقالوا ما عليك من ذلك، قال: انه ان عاش حتى يبلغ مبلغ الرجال هدى الله به قوما كثيرا، قال: فقالوا له: أولا تأذن لنا فنقتله، قال: لا، فيقولون له ولم وأنت تكرهه، قال لان بقائنا باولياء الله فإذا لم يكن لله في الارض ولي قامت القيامة فصرنا إلى النار فما بالنا نتعجل إلى النار

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa, from a man,

Abu Abdullah^-asws has said: ‘When a Guardian^-aswsof Allah^-azwj comes (to the earth), Iblees^-la shrieks out with a shriek terrifying his^-la devils. So they say to him^-la, ‘O chief! What is the matter with you^-la shrieking with this shriek?’ So he^-la says, ‘A Guardian^-asws of Allah^-azwj has been born’. So they say, ‘What is upon you^-la from that?’  He^-la says, ‘He^-asws would live until he reaches the age of the men. Allah^-azwj would Guide a lot of people by him^-asws’. So they say to him^-la, ‘Allow us first so that we can kill him^-asws’. He^-la said, ‘No’. So they are saying, ‘And why not, and you^-la hate him^-as?’ He^-la says, ‘Because our survival (remaining) is by the Guardian^-asws of Allah^-azwj. So if there were not to be a Guardian^-asws of Allah^-azwj in the earth, the Day of Judgement would be Established, so we would end up in the Fire. So what is our concern that we should hasten into the Fire?’[228]

حدثنا محمد بن علي ماجيلويه رحمه الله قال: حدثنا علي بن ابراهيم عن ابيه عن يحيى بن عمران الهمداني ومحمد بن اسماعيل بن بزيع عن يونس بن عبد الرحمن عن العيص بن القاسم قال: سمعت أبا عبد الله عليه السلام يقول: اتقوا الله وانظروا لانفسكم فان احق من نظر لها انتم لو كان لاحدكم نفسان فقدم احديهما وجرب بها استقبل التوبة بالاخرى كان ولكنها نفس واحدة إذا ذهبت فقد ذهبت والله التوبة ان اتاكم منا آت يدعوكم إلى الرضا منا فنحن ننشدكم انا لا نرضى انه لا يطيعنا اليوم وهو وحده فكيف يطيعنا إذا ارتفعت الرايات والاعلام.

Muhammad Bin Al Majaylawiya narrated to us, from Ali Bin Ibrahim, from his father, from Yahya Bin Imran Al Hamdany and Muhammad Bin Ismail Bin Bazie, from Yunus Bin Abdul Rahman, from Ays Bin Qasim who said,

‘I heard Abu Abdullah^-asws saying: ‘Fear Allah^-azwj, and look at your own selves, for the most rightful ones to look at these are yourselves. If one of you had two souls, he would have proceeded with one of these and experimented with it, and accepted the repentance with the other. But, the soul is one; if it goes, by Allah^-azwj, the repentance would go. If a comer comes to you from us^-asws, inviting you all to the pleasure from us^-asws, so we^-asws hereby adjure you that we are not pleased as he does not obey us^-asws today, and he is one. So how would he obey us^-asws when (many) flags and banners are raised?’[229]

حدثنا أحمد بن محمد عن أبيه عن جعفر بن محمد مالك قال: حدثني عباد بن يعقوب عن عمر بن بشير البزاز قال: قال أبو جعفر محمد بن علي الباقر عليه السلام ما يستطيع اهل القدر أن يقولوا والله لقد خلق الله آدم للدنيا واسكنه الجنة ليعصيه فيرده إلى ما خلقه له.

Ahmad Bin Muhammad narrated to us, from his father, from Ja’far Bin Muhammad Malik, from Abad Bin Yaqoub, from Umar Bin Basheer Al Bazaz,

(It has been narrated) from Abu Ja’far Muhammad^-asws Bin Ali Al-Baqir^-asws: ‘What are the people (believing in) the Pre-determination (Al-Qadiriyya) able to say, and Allah^-azwj had Created Adam^-as for the world, and Settled him^-as in the Paradise in order to disobey Him^-azwj, so He^-azwj Returned him^-as to what He^-azwj had Created him^-as for’.[230]

أبي رحمه الله قال: حدثنا القاسم بن محمد بن علي بن ابراهيم النهاوندي عن صالح بن راهويه عن أبي حيون مولى الرضا عن الرضا (ع) قال: نزل جبرئيل على النبي صلى الله عليه وآله فقال: يا محمد ان ربك يقرئك السلام ويقول: ان الابكار من النساء بمنزلة الثمر على الشجر، فإذا اينع الثمر فلا دواء له إلا اجتنائه وإلا افسدته الشمس وغيرته الريح، وان الابكار إذا ادركن ما يدرك النساء فلا دواء لهن إلا البعول، وإلا لم يؤمن عليهن الفتنة،

My father said, ‘Al Qasim Bin Muhammad Bin Ali Bin Ibrahim Al Nahavandy narrated to us, from Salih Bin Rahawiya, from Abu Hayoun,

A slave of Al-Reza^-asws has reported from Al Reza^-asws: ‘Jibraeel^-as descended unto the Prophet^-saww, so he^-as said: ‘O Muhammad^-saww! Your^-saww Lord^-azwj Conveys to you^-as His^-azwj Greetings and is Saying: “The virgins from the women are at the status of the fruits upon the trees, so when the fruit ripens, so there is no cure for it except to pick it, or else the sun and other winds would spoil it. And if the virgins realise (reach the age of) the women, so there is no cure for them except for the husband, or else they would not be secure from the strife’.

فصعد رسول الله صلى الله عليه وآله المنبر فخطب الناس ثم اعلمهم ما امر الله تعالى به فقالوا: ممن يا رسول الله؟ فقال: من الاكفاء فقالوا: ومن الاكفاء؟ فقال المؤمنون بعضهم اكفاء من بعض ثم لم ينزل حتى زوج ضباعة المقداد بن الاسود الكندي ثم قال: ايها الناس اني زوجت ابنة عمي المقداد ليتضع النكاح.

So, Rasool-Allah^-saww ascended the Pulpit, addressed the people, then he^-saww let them know what Allah^-azwj the High had Commanded with. So they said, ‘Whom (shall we get them married to), O Rasool-Allah^-saww!’ So he^-saww said: ‘To the matching ones’. So they said, ‘And who are the matching ones?’ So he^-saww said: ‘The Believers are a match for each others’. Then he^-saww did not descend until he^-saww got Zaba’at married to Al Miqdad Al Aswad Al Kindy, then he^-saww said: ‘O you people! I^-saww have hereby married a daughter of my^-saww uncle to Al-Miqdad in order to place the (foundations of) the marriage’.[231]

أبي رحمه الله عن سعد بن عبد الله عن أحمد بن محمد بن عيسى عن عبد الرحمن بن أبي نجران عن عبد الله بن سنان عن أبي عبد الله عليه السلام قال: سألته عن القسامة، فقال هي حق ولو لا ذلك لقتل الناس بعضهم بعضا ولم يكن شئ وانما القسامة حوط يحاط به الناس.

My father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Abdul Rahman Bin Abu Najran, from Abdullah Bin Sinan,

(The narrator says), ‘I asked Abu Abdullah^-asws about the compurgation (sworn endorsements), so he^-asws said: ‘It is right, and had it not been for that, the people would have killed each other and nothing would have happened. But rather, the compurgation is a safeguard by which the people safeguard themselves’.[232]

أبي رحمه الله عن سعد بن عبد الله عن أحمد بن أبي عبد الله البرقي عن محمد بن علي عن محمد بن أحمد عن أبان بن عثمان عن اسماعيل الجعفي قال: قلت لابي جعفر عليه السلام ان المغيرة يزعم ان الحائض تقضى الصلاة كما تقضى الصوم، فقال: ما له لا وفقه الله ان امرأة عمران قالت: إنى نذرت لك ما في بطني محررا والمحرر للمسجد لا يخرج منه ابدا، فلما وضعت مريم، قالت رب اني وضعتها انثى وليس الذكر كالانثى، فلما وضعتها ادخلها المسجد، فلما بلغت مبلغ النساء أخرجت من المسجد اني كانت تجد اياما تقضيها وهي عليها أن تكون الدهر في المسجد

My father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from Muhammad Bin Ali, from Muhammad Bin Ahmad, from Aban Bin Usman, from Ismail Al Ju’fy who said,

‘I said to Abu Ja’far^-asws that Al-Mugheira is alleging that the menstruating woman fulfills the (missed) Prayers just as she fulfills the (missed) Fasts’. So he^-asws said: ‘What is the matter with him? May Allah^-azwj not Incline him (towards the Truth). [3:35] When a wife of Imran said: My Lord! I vow to You what is in my womb, to be devoted (to Your worship). And the devotee is for the Masjid and does not come out from it, ever. So when she placed (gave birth to) Maryam^-as, she said, ‘Lord^-azwj! [3:36] she said: My Lord! Surely I have brought it forth a female – and the male is not like the female. So when she had given birth to her^-as, entered her^-as into the Masjid. So when she^-as the age of the woman, brought her^-as out from the Masjid if she^-as found her^-as (menstruating) days. And it was upon her^-as to spend all her^-as time in the Masjid’.[233]

أبي رحمه الله عن سعد بن عبد الله عن أحمد بن محمد بن عيسى عن علي ابن الحكم عن علي بن اسباط عن رجل من اصحابنا من أهل خراسان رفعه إلى أبي عبد الله عليه السلام قال: علم الله تعالى ان الذنب خير للمؤمن من العجب ولولا ذلك ما ابتلاه بذنب أبدا.

My father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ali Ibn Al Hakam, from Ali Bin Asbaat, from a man from our companions from the people of Khurasan,

Abu Abdullah^-asws has said: ‘Allah^-azwj the High Knows that the sin is better for the Believer than the arrogance, and had it not been for that, would not have Tested him with sins, ever’.[234]

حدثنا محمد بن علي ماجيلويه عن عمه محمد بن أبي القاسم عن أحمد بن أبي عبد الله عن أبيه عن محمد بن سليمان عن داود بن النعمان عن عبد الرحيم القصير قال: قال لي أبو جعفر عليه السلام: أما لو قام قائمنا لقد ردت إليه الحميراء حتى يجلدها الحد وحتى ينتقم لابنة محمد فاطمة عليها السلام منها، قلت: جعلت فداك ولم يجلدها الحد؟ قال: لفريتها على ام ابراهيم، قلت: فكيف اخره الله للقائم؟ فقال: لان الله تبارك وتعالى بعث محمدا صلى الله عليه وآله رحمة وبعث القائم عليه السلام نقمة

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Suleyman, from Dawood Bin Al Noman, from Abdul Raheem who said,

‘Abu Ja’far^-asws said to me: ‘But, when our^-asws Qaim^-asws were to rise, Al-Humeyra (Ayesha) would be referred to him^-asws until he^-asws whips her with the Limit, and until he^-asws exacts revenge for Syeda Fatima^-asws, the daughter of Muhammad^-saww’. I said, ‘May I be sacrificed for you^-asws! And why would he^-asws whip her?’ He^-asws said: ‘For having fabricated upon Umm Ibrahim^-as (Mariah the Coptic, the mother of Ibrahim^-as the son^-as of Rasool-Allah^-saww)’. I said, ‘So how come Allah^-azwj would Delay it for Al-Qaim^-asws?’ So he^-asws said: ‘Because Allah^-azwj Blessed and High Sent Muhammad^-saww as a mercy, and would be Sending Al-Qaim^-asws as an avenger’.[235]   

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن علي بن ابراهيم المنقري أو غيره رفعه قال: قيل للصادق عليه السلام ان من سعادة المرء خفة عارضية، فقال: وما في هذا من السعادة، انما السعادة خفة ماضغيه بالتسبيح.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Ali Bin Ibrahim Al Munqary, or someone else, raising it, said,

‘It was said to Al-Sadiq^-asws, ‘It is from the happiness of the person, lightness of the cheeks’. So he^-asws said: ‘And what is in this, from the happiness?’ But rather, the happiness is in the lightness of his jaws from the Glorification (of Allah^-azwj)’.[236]

أبي رحمه الله قال: حدثنا علي بن ابراهيم عن أبيه عن صالح بن سعيد عن يونس عن عبد الله بن سنان قال: قلت لابي عبد الله عليه السلام: اقوام اشتركوا في جارية وأتمنوا بعضهم وجعلوا الجارية عنده فوطئها، قال يجلد الحد ويدرء عنه من الحد بقدر ماله فيها وتقوم الجارية ويغرم ثمنها للشركاء، فان كانت القيمة في اليوم الذي وطئ أقل مما اشتريت فانه يلزم أكثر الثمنين لانه قد افسد على شركاءه وان كانت القيمة في اليوم الذي وطئ أكثر مما اشتريت به الزم الاكثر لاستفسادها.

My father said, ‘Ali Bin Ibrahim narrated to us, from his father, from Salih Bin Saeed, from Yunus, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullah^-asws, ‘A group of people participated in (buying a) slave girl, and entrusted one of them and made the slave girl to be with him, so he copulated with her’. He^-asws said: ‘He would be whipped with the Limit, and there would be subtracted from it from the Limit in accordance with his wealth in her, and the slave girl would be sold and her price would be for the participants. So if the price in the day in which she was copulated with is less than what she was bought for, so it would necessitate for him the higher (original) price, because he had corrupted upon the participants. And if her price on the day in which she was copulated with was more that what she had been bought for, the higher price would be necessitated (upon him) for having spoilt her’.[237]

حدثنا محمد بن علي ما جيلويه قال: حدثنا محمد بن يحيى عن محمد بن احمد عن محمد بن الحسين عن محمد بن اسلم الجبلي عن عاصم بن حميد عن محمد بن قيس عن أبي جعفر (ع) قال: سألته عن امرأة ذات بعل زنت فحبلت، فلما ولدت قتلت ولدها سرا، قال: تجلد مائة لقتلها ولدها وترجم لانها محصنة.

Muhammad Bin Ali Majaylawiya narrated to us, from Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Al Husayn, from Muhammad Bin Aslam Al Jabaly, from Aasim Bin Hameed, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws about the woman with a husband (married) who committed adultery and became pregnant. So when she gave birth, she killer her child secretly’. He^-asws said: ‘She would be whipped one hundred (lashes) for killing her child, and would be stoned, because she was married’.[238]

أبي رحمه الله عن سعد بن عبد الله عن أحمد وعبد الله ابني محمد بن عيسى عن الحسن بن محبوب عن محمد الحلبي عن أبي عبد الله عليه السلام قال: سألته عن رجل مسلم قتل رجلا مسلما عمدا ولم يكن للمقتول اولياء من المسلمين إلا وليا من أهل الذمة من قرابته، قال: على الامام أن يعرض على قرابته من أهل الذمة الاسلام، فمن اسلم منهم رفع القاتل إليه فان شاء الله قتل وان شاء عفى وان شاء أخذ الدية فان لم يسلم من قرابته احد كان الامام ولى أمره فان شاء قتل وان شاء أخذ الدية فجعلها في بيت مال المسلمين لان جناية المقتول كانت على الامام، فكذلك تكون ديته للامام.

My father, from Sa’ad Bin Abdullah, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about a Muslim man who intentionally killed a Muslim man, and there do not happen to be for the victim any guardians from the Muslims except for a guardian from the Ahl Al-Zimman, from his near relatives’. He^-asws said: ‘It is upon the Imam^-asws that he^-asws presents Al-Islam to his near relatives from the Ahl Al-Zimma. So the one from them who becomes a Muslim, he^-asws would raise the killer to him, so if he so wishes, kills him, and if he so wishes, excuses him, and if he so wishes, takes the blood money. But, if no one from his near relatives were to become Muslim, the Imam^-asws would be the Master of his affairs, so if he^-asws so desires, kills him, and if he^-asws so desires, takes the blood money and makes it to be in the Public Treasury of the Muslims, because the felony of the victim was upon the Imam^-asws, therefore the blood money come to be for the Imam^-asws’.[239]

أبي رحمه الله عن عبد الله بن جعفر الحميري عن ابان بن الصلت قال: جاء قوم بخراسان إلى الرضا (ع) فقالوا: ان قوما من أهل بيتك يتعاطون امورا قبيحة فلو نهيتهم عنها، فقال: لا افعل فقيل لاني سمعت أبي يقول النصيحة خشنة

My father, from Abdullah Bin Ja’far Al Humeyri, from Aban Bin Al Salt who said,

‘A group of people came at Khurasan, to Al-Reza^-asws, so they said, ‘There are a people from your^-asws family who are taking to ugly matters, if only you^-asws would prevent them’. So he^-asws said: ‘I^-asws will not do it. So it was said, ‘(Why)?’ (He^-asws said): ‘I^-asws heard my^-asws father^-asws saying: ‘The advice is rough’.[240]

حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار عن العباس ابن معروف عن علي بن مهزيار عن الحسن بن سعيد عن القاسم بن محمد عن علي قال: سألت أبا عبد الله (ع) عن رجل بدأ بالمروة قبل الصفا، قال: يعيد ألا ترى انه لو بدأ بشماله قبل يمينه في الوضوء أراه أن يعيد الوضوء.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Ibn Marouf, from Ali Bin Mahziyar, from Al Hassan Bin Saeed, from Al Qasim Bin Muhammad, from Ali who said,

‘I asked Abu Abdullah^-asws about a man who began (Sa’ee) with Al-Marwa before Al-Safa. He^-asws said: ‘He should repeat it. Have you not seen that if he had begun with his left hand before the right hand in the ablution, he would have had to repeat his ablution?’[241]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن هاشم عن عبد الله بن المغيرة عن السكوني عن جعفر بن محمد عن أبيه عليهما السلام، قال: تقطع او داء ابيك فيطفى نورك.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Hashim, from Abdullah Bin Al Mugheira, from Al Sakuny,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘If you cut off relationships with the friends of your father, so you would extinguish your own light’.[242]

حدثنا محمد بن علي ماجيلويه رحمه الله عن علي بن ابراهيم بن هاشم عن ابيه عن ميمون القداح عن جعفر بن محمد عليه السلام قال: جئت إلى أبي عليه السلام بكتاب أعطانيه انسان فاخرجته من كمى، فقال لي: يا بني لا تحمل في كمك شيئا فان الكم مضياع.

Muhammad Bin Ali Majaylawiya narrated to us, from Ali Bin Ibrahim Bin Hashim, from his father, from Maymoun Al Qadah,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws having said: ‘I^-asws came to my^-asws father^-asws with a letter which someone had given me^-asws, so I^-asws took it out from my^-asws sleeve. So he^-asws said to me^-asws: ‘O my^-asws son^-asws! Do not carry anything in your^-asws sleeve, for (in) the sleeve, it would be lost’.[243]

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار، قال حدثنا محمد بن أحمد عن محمد بن عبد الحميد عن يونس بن يعقوب عمن ذكره عن أبي عبد الله (ع) عن أبيه عن جابر بن عبد الله الانصاري قال: قال رسول الله صلى الله عليه وآله أجيفوا ابوابكم وخمروا آنيتكم وأوكوا اسقيتكم، فان الشيطان لا يكشف غطاء، ولا يحل وكاء، وأطفؤا سرجكم فان الفويسقة تضرم البيت على أهله وأحبسوا مواشيكم وأهليكم من حيث تجب الشمس إلى أن تذهب فحمة العشاء.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Muhammad Bin Abdul Hameed, from yunus Bin Yaqoub, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws, from Jabir Bin Abdullah Al-Ansary who said, ‘Rasool-Allah^-saww said: ‘Keep your doors wide open, and keep your utensils covered, and tie up your water jugs, for the Satan^-la does not uncover the lids, and does not loosen the knots; and extinguish your lamps for the rats would set alight the house upon its inhabitants; and withhold your livestock and your families from when the sun sets until the darkness of Al-Isha goes away’.[244]

حدثنا محمد بن علي ماجيلويه رحمه الله عن عمه محمد بن أبي القاسم عن أحمد بن أبي عبد الله البرقي عن الحسن بن محبوب عن عبد الرحمن بن الحجاج عن بكير بن أعين عن أبي جعفر (ع) في رجل سرق فلم يقدر عليه، ثم سرق مرة اخرى فجاءت البينة فشهدوا عليه بالسرقة الاولى والسرقة الاخيرة، قال: تقطع يده بالسرقة الاولى ولا تقطع رجله بالسرقة الاخيرة، فقيل له: كيف تقطع يده بالسرقة الاولى ولا تقطع رجله بالسرقة الاخيرة؟ فقال: لان الشهود شهدوا عليه بالسرقة الاولى والاخيرة جميعا في مقام واحد ولو ان الشهود شهدوا عليه بالسرقة الاولى، ثم أمسكوا حتى تقطع يده، ثم شهدوا عليه بعد بالسرقة الاخيرة قطعت رجله اليسري.

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah Al Barqy, from Al Hassan Bin Mahboub, from Abdul Rahman Bin Al Hajaj, from Bakeyr Bin Ayn,

(It has been narrated) from Abu Ja’far^-asws regarding a man who stole but there was no ability over him (not caught). Then he stole once again, so the proof came, and he testified upon it with the first theft and the second theft’. He^-asws said: ‘His hand would be cut with the first theft and his leg would not be cut with the last theft’. So it was said to him^-asws, ‘How come his hand would be cut with the first theft, and his leg would not be cut with the last theft?’ So he^-asws said: ‘Because the witnesses testified against him with the first theft and the last theft together in one place, and had the witnesses testified against him with the first theft, then waited until his hand was cut, then testified against him afterwards with the second theft, his left leg would be cut’.[245]

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد قال: حدثني أبو جعفر أحمد بن أبي عبد الله عن رجل عن علي بن اسباط عن عمه يعقوب رفع الحديث إلى علي بن أبي طالب عليه السلام قال: قال رسول الله صلى الله عليه وآله في كلام كثير لا تؤوا منديل اللحم في البيت فانه مربض الشيطان ولا تؤوا التراب خلف الباب فانه مأوى الشياطين، وإذا خلع أحدكم ثيابه فليسم لئلا تلبسها الجن فانه ان لم يسم عليها لبستها الجن حتى يصبح، ولا تتبعوا الصيد فانكم على غرة

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Abu Ja’far Ahmad Bin Abu Abdullah, from a man, from Ali bin Asbaat, from his uncle Yaqoub,

In a Hadeeth going to Ali^-asws Bin Abu Talib^-asws having said: ‘Rasool-Allah^-saww said in many a speech: ‘Do not keep the towel wrapping of the meat in the house, for it is an enclosure of the Satan^-la; nor keep dust accumulating behind the door, for it is a shelter of the Satans^-la; and whenever one of you puts off his clothes, to let him say ‘Bismillah’, perhaps the Jinn might wear it, for if ‘Bismillah’ is not recited over it, the Jinn would wear it until the morning; and do not chase after the hunt, for you are upon the surprise;

وإذا بلغ احدكم باب حجرته فليسم فانه يفر الشيطان، وإذا دخل احدكم بيته فليسلم فانه ينزله البركة وتؤنسه الملائكة ولا يرتدف ثلاثة على دابة فان احدهم ملعون وهو المقدم ولا تسموا الطريق السكة فانه لا سكة إلا سكك الجنة ولا تسموا اولادكم الحكم ولا ابا الحكم فان الله هو الحكم ولا تنذكروا الاخرى إلا بخير فان الله هو الاخرى،

and whenever one of you reaches the door of his chamber, so let him say ‘Bismillah’, for the Satan^-la would flee and whenever one of you enters his house, so let him say ‘Bismillah’, for the Blessings would descend and the Angels would love it; and three should not ride upon an animal, for one of them would be an accursed, and he would be the first one; And do not name the road as ‘the straight’, for there is no straight road except for the straight road to the Paradise; and do not name your children ‘Al-Hakam’, nor ‘Abu Al-Hakam’, for Allah^-azwj is Al-Hakam (The All-Wise); and do not mention ‘the last one’ except with the goodness, for it is Allah^-azwj Who is the Last One;

ولا تسموا العنب الكرم فان المؤمن هو الكرم وأتقوا الخروج بعد نومة فان الله دوابا يبثها يفعلون ما يؤمرون وإذا سمعتم نباح الكلب ونهيق الحمير فتعوذوا بالله من الشيطان الرجيم فانهن يرون ولا ترون فافعلوا ما تؤمرون ونعم اللهو المغزل للمرأة الصالحة.

And do not name the grapes as ‘the benevolent’, for it is the Believer who is the benevolent; and fear the going out after sleep, for Allah^-azwj has certain animal who are doing whatever they have been Commanded to; and whenever you hear the barking of the dogs or the braying of the donkeys, so seek Refuge with Allah^-azwj from the Satan^-la the Pelted One, for they are seeing what you are not seeing, therefore do what you are being commanded for, and the best of the amusements is the spindle, for the righteous woman’.[246]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن محمد ابن ماجيلويه عن أحمد بن أبي عبد الله البرقي عن أبيه عن حماد بن عثمان عن عبيد ابن زرارة عن أبي عبد الله (ع) قال: كنت عند زياد بن عبيد الله وجماعة من أهل بيتي، فقال: يا بني علي وفاطمة ما فضلكم على الناس؟ فسكتوا، فقلت ان من فضلنا على الناس انا لا نجب ان تأمر احد سوانا وليت احد من الناس لا يجب ان يكون منا إلا الشرك، قال: ثم قال ارووا هذا الحديث.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Muhammad Ibn Majaylawiya, from Ahmad Bin Abdu Abdullah Al Barqy, from his father, from Hamaad Bin Usman, from Ubeyd Ibn Zarara,

Abu Abdullah^-asws has said: ‘I^-asws was in the presence of Ziyad Bin Ubeydullah along with a group from my^-asws family members, so he said, ‘O children of Ali^-asws and Fatima^-asws, what is your preference over the (generality) of the people?’ So they were silent. So I^-asws said: ‘From our^-asws preference over the people is that we^-asws do not take orders from anyone besides ourselves^-asws, and if anyone from the people were to order us^-asws, not being from us, it would not be except for the association (Shirk)’. Then he^-asws said: ‘Report this Hadeeth’.[247]

حدثنا محمد بن موسى بن المتوكل رحمه الله عن سعد بن عبد الله عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن مالك بن عطية عن سليمان بن خالد عن أبي عبد الله عليه السلام قال: سألته عن رجل مسلم قتل وله اب نصراني لمن تكون ديته؟ قال: تؤخذ ديته فتجعل في بيت مال المسلمين لانها جناية على بيت مال المسلمين.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Maalik Bin Atiya, from Suleyman Bin Khalid,

Abu Abdullah^-asws, said, ‘I asked him^-asws about a Muslim man who was killed, and for him was a Christian father. For whom would his blood money be?’ He^-asws said: ‘His blood money would be taken and placed in the Public treasury, because it is a felony upon the Public treasury of the Muslims’.[248]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي، قال: حدثنا أحمد بن محمد بن خالد عن ابن محبوب عن مالك بن عطية عن أبي حمزة عن أبي جعفر عليه السلام قال: وجدنا في كتاب علي عليه السلام قال: قال رسول الله صلى الله عليه وآله إذا ظهر الزنا من بعدي كثر موت الفجأة وإذا طففت المكيال أخذهم الله بالسين والنقص، وإذا منعوا الزكاة منعت الارض بركتها من الزرع والثمار والمعادن كلها،

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Maalik Bin Atiya, from Abu Hamza,

Abu Ja’far^-asws has said: ‘We^-asws found in the Book of Ali^-asws, having said: ‘Rasool-Allah^-saww said: ‘When the adultery is apparent from after me^-saww, the sudden death would increase; and when deficiencies are given in the measure and weight, Allah^-azwj would Seize them with the drought and the shortages; and when the Zakat is prevented, the earth would prevent its blessings, and the fruits, and all of its mines;

وإذا جاروا في الاحكام تعاونوا على الظلم والعدوان، وإذا نقضوا العهد سلط الله عليهم عدوهم وإذا قطعت الارحام جعلت الاموال في ايدي الاشرار، وإذا لم يأمروا بالمعروف ولم ينهوا عن المنكر ولم يتبعوا الاخيار من أهل بيتي سلط الله عليهم أشرارهم فتدعوا خيارهم فلا يستجاب لهم.

And when the rulings are tyrannous, they (people) would be collaborating upon the injustices and the oppression; and when the Covenant is broken, Allah^-azwj would Make their enemies to overcome upon them; and when the relationships are cut-off, the wealth would come to be in the hands of the evil ones; and when goodness would not be enjoined, and the evil would not be prevented, and the best ones^-asws from the People^-asws of my^-saww Household are not followed, Allah^-azwj would make their evil ones to overcome upon them, so their best ones would be supplicating, but they would not be Answered’.[249]

حدثنا جعفر بن محمد بن مسرور رحمه الله قال: حدثنا الحسين بن محمد بن عامر عن معلي بن محمد عن العباس بن العلا عن مجاهد عن أبيه عن أبي عبد الله (ع) قال الذنوب التي تغير النعم البغي والذنوب التي تورث الندم القتل والتي تنزل النقم الظلم والتي تهتك الستور شرب الخمر والتي تحبس الرزق الزنا والتي تعجل الفناء قطعية الرحم والتي ترد الدعاء وتظلم الهواء عقوق الوالدين.

Ja’far Bin Muhamad Bin Masroor narrated to us, from Al Husayn Bin Muhammad Bin Aamir, from Moala Bin Muhammad, from Al Abbas Bin Al A’ala, from Mujahid, from his father,

Abu Abdullah^-asws has said: ‘The sins which change the Bounties is the tyrannies; and the sins which inherit the remorse is the murder; and that which causes the curses to descend is the injustice; and that which tear the veils is drinking of the wine; and that which withholds the sustenance is the adultery; and that which hastens the destruction is cutting of the relationships; and that which repels the supplications and darkens the atmosphere is the disobedience to the two parents (Rasool Allah^-saww and Amir-ul-Momineen^-asws) ’.[250] 

أخبرني علي بن حاتم رحمه الله قال: حدثنا اسماعيل بن علي بن قدامة ابو السرى قال: حدثنا احمد بن علي بن ناصح، قال: حدثنا جعفر بن محمد الارمني قال: حدثنا الحسن بن عبد الوهاب قال: حدثنا علي بن حديد المدائني عمن حدثه عن المفضل بن عمر، قال: سألت جعفر بن محمد عليه السلام عن الطفل يضحك من غير عجب ويكبي من غير ألم، فقال: يا مفضل ما من طفل إلا وهو يرى الامام ويناجيه فبكائه لغيبة الامام عنه، وضحكه إذا اقبل عليه حتى إذا اطلق لسانه اغلق ذلك الباب عنه وضرب على قلبه بالنسيان.

Ali Bin Hatim informed me, from Ismail Bin Ali Bin Qadama Al Sara, from Ahmad Bin Ali Bin Nasih, from Ja’far Bin Muhammad Al Armany, from Al Hassan Bin Abdul Wahab, from Ali Bin Hadeed Al Madainy, from the one who narrated it, from Al Mufazzal Bin Umar who said,

‘I asked Ja’far^-asws Bin Muhammad^-asws about the child who laughs without any wonderment, and weeps without being in pain. So he^-asws said: ‘O Mufazzal! There is none from the children except that he sees the Imam^-asws, and whispers to him^-asws. So he cries due to the absence of the Imam^-asws from him, and laughs when he faces him^-asws, until his tongue is freed (starts talking), that door is closed from him, and forgetfulness is struck upon his heart’.[251] 

حدثنا محمد بن علي ماجيلويه رحمه الله قال: حدثنا علي بن ابراهيم عن عثمان بن عيسي عن أبي الجارود رفعه فيما يروى إلى علي صلوات الله عليه قال: ان ابراهيم صلى الله عليه مر ببانقيا فكان يزلزل بها فبات بها فاصبح القوم ولم يزلزل بهم، فقالوا: ما هذا وليس حدث، قالوا: نزل هاهنا شيخ ومعه غلام له قال: فاتوه،

Muhammad Bin Ali Majaylawiya narrated to us, from Ali Bin Ibrahim, from Usman Bin Isa, from Abu Al Jaroud regarding what was reported,

It has been reported from Ali^-asws: ‘Ibrahim^-as passed by Banaqiya, and there had been a tremor. So he^-as spent the night there. In the morning the people woke up and there was no tremor with them. So they said, ‘What is this, and it (tremor) did not occur?’ They said, ‘An old man has lodged over here along with him^-as is a slave of his^-as’. They said, ‘Bring him^-as’.

فقالوا له: يا هذا انه كان يزلزل بنا كل ليلة ولم يزلزل بنا هذه الليلة فبت عندنا، فبات فلم يزلزل بهم، فقالوا: أقم عندنا ونحن نجري عليك ما احببت قال: لا، ولكن تبيعوني هذا الظهر، ولا يزلزل بكم، فقالوا: فهو لك، قال: لا آخذه إلا بالشراء فقالوا: فخذه ما شئت فاشتراه بسبع نعاج واربعة احمرة فلذلك سمي بانقيا لان النعاج بالنبطية نقيا

So they said to him^-as, ‘O you! There has been a tremor with us every single night, and there was no tremor with us this night, so spend the night among us’. So he^-as spent the night, and there was no tremor with them. Stay with us and we will gift upon you^-as whatever you^-as like’. He^-as said: ‘No, but sell this surface (land) to me^-as, and there will not be a tremor with you’. So they said, ‘So it is for you^-as (for free)’. He^-as said: ‘I^-as shall not take it except with buying’. So they said, ‘So take it, with whatever (price) you^-as so like to’. So he^-as bought it for seven sheep and four donkeys. Thus, it was due to that, it was named as Banaqiya (By Naqiya), because the sheep are called ‘Naqiya’ in Nabatean (language)’.

قال: فقال له غلامه: يا خليل الرحمن ما تصنع بهذا الظهر ليس فيه زرع ولا ضرع فقال له اسكت فان الله تعالى يحشر من هذا الظهر سبعين الفا يدخلون الجنة بغير حساب يشفع الرجل منهم لكذا وكذا.

He^-asws said: ‘So his^-as slave said to him^-as: ‘O Friend of the Beneficent! What will you^-as do with this piece of land? There is no plantation nor any udders therein’. So he^-as said to him: ‘Silence, for Allah^-azwj will Raise from this land seventy thousand who would be entering the Paradise without Reckoning. The man among them would intercede for such and such’.[252]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن يعقوب بن يزيد عن محمد بن أبي عمير عن أبي أيوب قال: حدثنا أبو بصير عن أبي عبد الله (ع) قال: لما رأي ابراهيم ملكوت السموات والارض التفت فرأى رجلا يزنى فدعا عليه فمات، ثم رأي آخر فدعا عليه فمات، حتى رأي ثلاثة فدعا عليهم فماتوا،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Abu Ayoub, from Abu Baseer,

Abu Abdullah^-asws having said: ‘When Ibrahim^-as saw the Kingdom of the skies and the earth, he^-as turned and saw a man committing adultery. So he^-as supplicated against him. He died. Then he^-as saw another one. He^-as supplicated against him, so he died as well, to the extent that he^-as saw a third one, and he^-as supplicated against him and he died too.

فأوحى الله تعالى أبيه: يا ابراهيم دعوتك مجابة فلا تدع على عبادي فاني لو شئت لم اخلقهم اني خلقت خلقي على ثلاثة اصناف: عبدا يعبدني لا يشرك بي شيئا فاثيبه وعبدا يعبد غيري فلن يفوتني وعبدا يعبد غيري فاخرج من صلبه من يعبدني،

So Allah^-azwj Revealed unto him^-as: “O Ibrahim^-as! If you^-as supplicate, it would be Answered, so do not supplicate against My^-azwj servants, for if I^-azwj had so Desired, I^-azwj would have never Created them. I^-azwj Created My^-azwj creation upon three categories. There is a type of servant who worships Me^-azwj and does not associate anything with Me^-azwj, so I^-azwj Reward him; and there is a servant who worships other than Me^-azwj so he won’t escape Me^-azwj; and a servant who worships other than Me^-azwj, so I^-azwj bring out from his descendants the one who would worship Me^-azwj”.

ثم التفت فرأى جيفة على ساحل البحر بعضها في الماء، وبعضها في البر تجئ سباع البحر فتأكل ما في الماء، ثم ترجع فيشتمل بعضها على بعض فيأكل بعضها بعضا وتجئ سباع البر فتأكل منها فيشتمل بعضها على بعض فيأكل بعضها بعضها فعند ذلك تعجب ابراهيم مما رأي وقال: يا رب ارني كيف تحيي الموتى هذه امم يأكل بعضها بعضا، قال: أو لم تؤمن! قال: بلى ولكن ليطمئن قلبي فتحيى حتى ارى هذا كما رأيت الاشياء كلها قال: خذ أربعة من الطير فقطعن واخلطهن كما اختلطت هذه الجيفة في هذه السباع التي اكل بعضها بعضا، فاخلطهن ثم اجعل على كل جبل منهن جزء، ثم ادعهن يأتينك سعيا، فلما دعاهن اجبنه وكانت الجبال عشرة

Then he^-as turned, so he^-as saw a carcass on the coast of the sea, half of it was in the water and half of it in the sand. The sea predators came and ate what was in the water, then returned and he^-as saw some of them on top of the others eating each other, and the predators of the land came and ate from it. So he^-as saw some of them on top of each other, eating each other. That surprised Ibrahim^-as from what he^-as saw, and said: [2:260] And when Ibrahim said: Lord! Show me how You Revive the dead. How do You^-azwj Bring back that which has consumed each other’. He said: Or you do not believe? He said: Yes, but to reassure my heart, meaning, until he^-as sees this like he sees all the things’. “Allah said, So take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you swiftly. So he^-as cut them and mixed them up just like this corpse has been mixed up inside the lion which some of them consumed the others then place on every mountain a part of them, then call them, they will come to you swiftly. So when he^-as called them over, they responded. And the mountains were ten in number’.

قال: وكانت الطيور الديك والحمامة والطاووس والغراب.

And he^-asws said: ‘And the birds were – The rooster, and the dove, and the peacock, and the crow’.[253]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد عن الحسن بن محبوب عن عبد الله بن غالب الاسدي عن أبيه عن سعيد بن المسيب قال: سألت علي بن الحسين (ع) عن قول الله تعالى (لو لا أن يكون الناس امة واحدة) قال: عني بذلك امة محمد أن يكونوا على دين واحد كفارا كلهم (لجعلنا لمن يكفر بالرحمن لبيوتهم شقفا من فضة ومعارج عليها يظهرون) ولو فعل ذلك بامة محمد صلى الله عليه وآله لحزن المؤمنون وغمهم ذلك ولم يناكحوهم ولم يوارثوهم.

My father said, ‘sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abdullah Bin Ghalib Al Asady, from his father, from Saeed Bin Al Musayyab who said,

‘I asked Ali^-asws Bin Al-Husayn^-asws about the Words of Allah^-azwj Mighty and Majestic [43:33] And were it not that all people had been a single nation, he^-asws said: ‘It Means by that, the community of Muhammad^-saww becoming upon one Religion, all of them being Infidels We would certainly have Assigned to those who disbelieve in the Beneficent (to make) of silver the roofs of their houses and the stairs by which they ascend. And had that been done with the community of Muhammad^-saww, the Believers would have grieved and saddened by that, and would neither have married them nor inherited from them’.[254]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن هاشم عن النوفلي عن السكوني عن جعفر بن محمد عن أبيه عليهما السلام قال: قال النبي صلى الله عليه وآله إذا آوى احدكم إلى فراشه فليمسحه بطرف إزاره فانه لا يدري ما يحدث عليه، ثم ليقل اللهم ان امسكت نفسي في منامي فاغفر لها وان ارسلتها فاحفظها بما تحفظ به عبادك الصالحين.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘The Prophet^-saww said: ‘Whenever one of you betakes himself to his bed, so let him wipe a corner of his trouser, so he does not know what would occur upon him. The let him say, ‘O Allah^-azwj! If You^-azwj were to Withhold my soul during my sleep, so Forgive it, and if You^-azwj were to Send it, so Protect it with what You^-azwj Protect Your^-azwj righteous servants’.[255] 

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن مهزيار عن أخيه عن الحسن بن سعيد عن علي بن النعمان عن يحيى الازرق قال: قلت لابي الحسن (ع) انى طفت اربعة اسباع فعييب فيها فاصلي ركعتها وانا جالس فقال: لا، فقلت: كيف يصلي الرجل صلاة الليل إذا أعيا أو وجد فترة وهو جالس وهذا لا يصلح، قال: يستقيم ان تطوف وانت جالس؟ قلت: لا، قال: فصلها وأنت قائم.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Mahiyar, from his brother, from Al Hassan Bin Saeed, from Ali Bin Al Noman, from Yahya Al Azraq who said,

‘I said to Abu Al-Hassan^-asws, ‘I circumambulated four out of seven circuits, and I was tired in it, so shall I Pray two Cycles whilst seated?’ So he^-asws said: ‘No’. So I said, ‘How come the man can Pray the night Prayer whilst seated when he is tired, or finds an interval, and this (Prayer) is not correct?’ He^-asws said: ‘Would you have been correct when you circumambulated, and you were seated?’ I said, ‘No’. He^-asws said: ‘So Pray it, and you are standing’.[256]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن ابراهيم بن هاشم عن اسماعيل بن مرار عن يونس بن عبد الرحمن عن معاوية ابن وهب، قال: قلت لابي عبد الله عليه السلام بلغنا ان رجلا من الانصار مات وعليه دين فلم يصل عليه النبي صلى الله عليه وآله وقال: لا تصلون على صاحبكم حق يقضى عنه الدين فقال: ذلك حق،

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim, Bin Hashim, from Ismail Bin marar, from Yunus Bin Abdul Rahman, from Muawiya Ibn Wahab who said,

‘I said to Abu Abdullah^-asws, ‘It has reached us that a man from the Helpers died, and upon his was a debt, so the Prophet^-saww did not Pray over him, and said: ‘Do not Pray over your companions until his debt is paid off’. So he^-asws said: ‘That is true’.

قال: ثم قال انما فعل رسول الله صلى الله عليه وآله ذلك ليتعاطوا الحق، ويؤدي بعضهم إلى بعض ولئلا يستخفوا بالدين. قد مات رسول الله صلى الله عليه وآله وعليه دين، ومات علي عليه السلام وعليه دين، ومات الحسن عليه السلام وعليه دين، وقتل الحسين عليه السلام وعليه دين

He (the narrator) said, ‘Then he^-asws said: ‘But rather, Rasool-Allah^-saww did that in order for the right to be given, and they were lending to each other, perhaps they would belittle the (paying off of the) debt. Rasool-Allah^-saww passed away, and upon him^-saww was debt; and Ali^-asws passed away and upon him^-asws was debt; and Al-Hassan^-asws passed away, and upon him^-asws was debt; and Al-Husayn^-asws was killed, and upon him^-asws was debt’.[257]

حدثنا محمد بن علي ما جيلويه عن محمد بن يحيى عن أحمد بن محمد عن أبيه عن ابن عمير عن أبان بن عثمان عن حماد، قال: سمعت أبا عبد الله (ع) يقول لا يحل لاحد أن يجمع بين الاثنتين من ولد فاطمة عليها السلام، ان ذلك يبلغها فيشق عليها، قال: قلت: يبلغها؟ قال: أي والله.

Muhammad Bin Ali Majaylawiya narrated to us, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from his father, from Ibn Umeyr, from Aban Bin Usman, from Hamaad who said,

‘I heard Abu Abdullah^-asws saying: ‘It is not Permissible for anyone that he gathers between two from the children of Syeda Fatima^-asws (as wives). If that reaches her^-asws it would tear her apart’. I said, ‘It reaches her^-asws?’ He^-asws said: ‘Yes, by Allah^-azwj’.[258]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن ابراهيم بن هاشم عن اسماعيل بن مرار عن يونس بن عبد الرحمن عن اسحاق ابن عمار عن أبي بصير عن أبي عبد الله (ع) قال: قلت له محرم نظر إلى ساق امرأة فامنى، قال: إن كان موسرا فعليه بدنة وان كان بين ذلك فعليه بقرة وان كان فقيرا فعليه شاة، أما اني لم اجعل عليه من أجل الماء ولكن من أجل انه نظر إلى مالا يحل له.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al saffar, from Ibrahim Bin Hashim, from Ismail Bin marar, from Yunus Bin Abdul Rahman, from Is’haq Ibn Amaar, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, ‘I said to him^-asws, ‘One in Ihraam looks at the leg of a woman, so his semen discharges’. He^-asws said: ‘If he was financially solvent, upon him would be a camel (as penalty); and if he was between that, so upon him would be a cow; and if he was poor, so upon him would be a sheep. But, I^-asws am not making it upon him due to the water (discharge), but due to him having looked at what is not Permissible for him’.[259]

أبي رحمه الله قال: حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن البرقي والحسين بن سعيد جميعا عن النضر بن سويد عن يحيى الحلبي عن بريد بن معاوية عن محمد بن مسلم قال: قلت لابي عبد الله عليه السلام أصلحك الله بلغنا شكواك فاشفقنا، فلو أعلمتنا أو أعلمنا من بعدك؟ فقال: ان عليا عليه السلام كان عالما والعلم يتوارث ولا يهلك عالم إلا وبقى من بعده من يعلم مثل علمه أو ما شاء الله،

My father said, ‘Abdullah Bin Ja’far Al Humeyri narrated to us, from Ahmad Bin Muhammad Bin Isa, from Al Barqy and Al Husayn Bin Saeed both together, from Al nazar Bin Suweyd, from Yahya Al Halby, from Bureyd Bin Muawiya, from Muhammad Bin Muslim who said,

‘I said to Abu Abdullah^-asws, ‘May Allah^-azwj Keep you^-asws well! Your^-asws (health) complaints have reached us, so we felt compassionate. If only you^-asws would let us^-asws know, or we had known who is the one (Imam^-asws) after you^-asws?’ So he^-asws said: ‘Ali^-asws was a Knowledgeable one, and the Knowledge is inherited, and a Knowledgeable one does not pass away except there remains from after him^-asws one who know similar to what he^-asws does, or whatever Allah^-azwj so Desires’.

قلت: أفيسع الناس إذا مات العالم أن لا يعرفوا الذي بعده؟ فقال: أما اهل هذه البلدة فلا – يعني المدينة – وأما غيرها من البلدان فبقدر مسيرهم ان شاء الله تعالى يقول: (فلو لا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون)

I said, ‘Do the people have the leeway that, when the knowledgeable one^-asws passes away, that they do not recognise the one^-asws who is after him^-asws?’ So he^-asws said: ‘As for the people of this city, so no – meaning Al-Medina – and as for the others from the (various other) cities, so it is in accordance to their travel distances. Allah^-azwj is Saying [9:122] And it was not for the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?’

قال: قلت أرأيت من مات في طلب ذلك، فقال: بمنزلة من خرج من بيته مهاجرا إلى الله ورسوله ثم يدركه الموت، فقد وقع اجره على الله، قال: قلت فإذا قدموا، بأي شئ يعرفون صاحبهم؟ قال: يعطي السكينة والوقار والهيبة.

He (the narrator) said, ‘I said, ‘What is your^-asws view with regards to the one who dies during that (search for the successor^-asws of the Imam^-asws)?’ So he^-asws said: ‘He would be at the status of [4:100] and whoever goes forth from his house fleeing to Allah and His Rasool, and then death overtakes him, his Reward is indeed with Allah’. I said, ‘So when they proceed, by which thing would they recognise their Master^-asws?’ He^-asws: ‘He^-asws would be with tranquillity, and the dignity, and splendor’.[260]

أبي رحمه الله قال: حدثنا عبد الله بن جعفر عن علي بن اسماعيل وعبد الله بن محمد بن عيسى عن صفوان بن يحيى عن يعقوب بن شعيب عن أبي عبد الله (ع) قال قلت له إذا هلك الامام فبلغ قوما ليسوا بحضرته قال يخرجون في الطلب فانهم لا يزالون في عذر ماداموا في الطلب، قلت: يخرجون كلهم أو يكفيهم أن يخرج بعضهم قال: ان الله تعالى يقول (فلو لا نفر من كل فرقة منهم طائفة ليتفقوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون) قال: هؤلاء المقيمون في السعة حتى يرجع إليهم اصحابهم.

My father said, ‘Abdullah Bin Ja’far narrated to us, from Ali Bin Ismail and AbdullahBin Muhammad Bin Isa, from Safwan Bin Yahya, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘When an Imam^-asws passes away, so it (news) reaches a people who are not in his^-asws presence’. He^-asws said: ‘They should be going out in the search, for they would not cease to be in an excuse so long as they are in the search’. I said, ‘Should all of them be going out, or would it suffice for them if some of them do so?’ He^-asws said: ‘Allah^-azwj is Saying [9:122] And it was not for the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?. They (the others) should be staying for a while until their companions return to them’.[261]

وعنه عن عبد الله بن جعفر عن محمد بن عبد الله بن جعفر عن محمد ابن عبد الجبار عمن ذكره عن يونس بن يعقوب عن عبد الاعلى، قال: قلت لابي عبد الله (ع) ان بلغنا وفاة الامام كيف نصنع؟ قال: عليكم النفير، قلت: النفير جميعا، قال: ان الله يقول (فلو لا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا) الآية، قلت: نفرنا فمات بعضهم في الطريق، قال: فقال ان الله تعالى يقول (ومن يخرج من بيته مهاجرا إلى الله ورسوله ثم يدركه الموت فقد وقع اجره على الله).

And from him, from Abdullah Bin Ja’far, from Muhammad Bin Abdullah Bin Ja’far, from Muhammad Ibn Abdul Jabbar, from the one who mentioned it, from Yunus Bin Yaqoub, from Abdul A’ala who said,

‘I said to Abu Abdullah^-asws that, ‘It reached us, (news of) the passing away of the Imam^-asws, how should we react?’ He^-asws said: ‘It is upon you (to form) the group’. I said, ‘Is it upon the whole group?’ He^-asws said: ‘[9:122] why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn – the Verse’. I said, ‘We form a group, so one of them dies in the way?’ So he^-asws said: ‘Allah^-azwj the High is Saying [4:100] and whoever goes forth from his house fleeing to Allah and His Rasool, and then death overtakes him, his Reward is indeed with Allah’.[262]

حدثنا علي بن أحمد رحمه الله قال: حدثنا محمد بن أبي عبد الله عن محمد بن اسماعيل عن علي بن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان ان أبا الحسن علي بن موسى الرضا (ع) كتب إليه بما في هذا الكتاب جواب كتابه إليه يسأله عنه: جاءني كتابك نتذكران بعض أهل القبلة يزعم ان الله تبارك وتعالى لم يحل شيئا ولم يحرمه لعله اكثر من التعبد لعباده بذلك قد ضل من قال ذلك ضلالا بعيدا وخسر خسرانا مبينا لانه لو كان ذلك لكان جايزا أن يستعبدهم بتحليل ما حرم وتحريم ما احل حتى يستعبدهم بترك الصلاة والصيام واعمال البر كلها والانكار له ولرسله وكتبه والجحود بالزنى والسرقة وتحريم ذوات المحارم، وما اشبه ذلك من الامور التي فيها فساد التدبير وفناء الخلق إذا العلة في التحليل والتحريم التعبد لا غيره،

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Al Abbas, from Al Qasim Bin Al Rabie Al Sahaaf,

(It has been narrated) from Muhammad Bin Sinan that Abu Al-Hassan Ali^-asws Bin Musa Al-Reza^-asws wrote to him in answer with regards to what he had asked from him^-asws: ‘Your letter came to me^-asws mentioning that some of the people of the Qiblah (Muslims) are alleging that Allah^-azwj Blessed and High neither Permitted anything nor Prohibited it, perhaps it is for having more slaves for His^-azwj worship by that. The one says that has strayed with a far straying, and is lost with a manifest losing, because, had it been that, it would have been allowed to enslave them by Permitting what Allah^-azwj has Prohibited, and Prohibiting what Allah^-azwj has Permitted until they are enslaved, by the neglecting of the Prayer, and the Fasts, and all of the the good deeds, and by rejecting Him^-azwj and His^-azwj Rasool^-saww, and His^-azwj Books, and the ingratitude by the commission of the adultery, and the theft, and the Prohibition of incest, and what resembles that from the affairs in which is corruption of the management, and the perishing of the people, when the reason for the Permissibles and the Prohibitions is the enslavement, not something else.

فكان كما أبطل الله تعالى به قول من قال ذلك انا وجدنا كلما احل الله تبارك وتعالى ففيه صلاح العباد وبقائهم ولهم إليه الحاجة التي لا يستغنون عنها، ووجدنا المحرم من الاشياء لا حاجة بالعباد إليه ووجدناه مفسدا داعيا الفناء والهلاك،

So it was as if Allah^-azwj the High has Invalidated by it, the words of the one who said that, we^-asws found that all of what Allah^-azwj Blessed and High has Permitted, so therein is the correction of the servants and their survival, and for them is the need for it which they can never be needless of from it. And we^-asws found that the Prohibitions from the things, there is no need for the servants for it, and we^-asws found that these are corruptions which call towards the perishing and the destruction.

ثم رأيناه تبارك وتعالى قد احل بعض ما حرم في وقت الحاجة لما فيه من الصلاح في ذلك الوقت، نظير ما احل من الميتة والدم ولحم الخنزير إذا اضطر إليها المضطر لما في ذلك الوقت من الصلاح والعصمة ودفع الموت،

Then we^-asws see that the Blessed and High has Permitted some of what He^-azwj has Prohibited in the times of need, due to what is therein from the correction, during that time. The example is what Allah^-azwj has Permitted from (eating of) the dead, and the blood, and the flesh of the swine, when the restless one is desperate to it, due to what is in that time, from the correctness and the safeguarding, and defending against the death.

فكيف ان الدليل على انه لم يحل إلا لما فيه من المصلحة للابدان، وحرم ما حرم لما فيه من الفساد ولذلك وصف في كتابه وادت عنه رسله وحججه كما قال أبو عبد الله (ع): لو يعلم العباد كيف كان بدء الخلق ما اختلف اثنان، وقوله عليه السلام: ليس بين الحلال والحرام إلا شئ يسير يحوله من شئ إلى شئ فيصير حلالا وحراما.

So how can there be the evidence upon the fact that He^-azwj did not Permit except due to what is therein from the correction for the bodies, and Prohibited what He^-azwj Prohibited due to what is therein from the spoilage? And it was due that, He^-azwj Described in His^-azwj Book, and His^-azwj Rasools^-as and His^-azwj Proofs^-asws led to it, just as Abu Abdullah^-asws said: ‘If the servants knew how was the beginning of the creation (of the people), no two would have differed’. And his^-asws words: ‘There is nothing between the Permissibles and the prohibited except for something easy (small) which changes it from a thing to (another) things, thus the Permissible becomes the Prohibited’.[263]

حدثنا أبو الحسن محمد بن عمر بن علي بن عبد الله البصري، قال: حدثنا أبو عبد الله محمد بن عبد الله بن أحمد بن جبلة الواعظ قال: حدثنا أبو القاسم عبد الله بن احمد بن عامر الطائي قال: حدثنا علي بن موسى الرضا عليه السلام قال حدثنا أبي موسى بن جعفر قال: حدثنا أبي جعفر بن محمد قال: حدثنا أبي محمد ابن علي، قال: حدثنا أبي علي بن الحسين قال: حدثنا أبي الحسين بن علي عليهم السلام قال: كان علي بن أبي طالب (ع) بالكوفة في الجامع إذ قام إليه رجل من أهل الشام فقال: يا أمير المؤمنين انى اسألك عن اشياء، فقال: سل تفقها ولا تسأل تعنتا، فاحدق الناس بابصارهم،

Abu Al Hassan Muhammad Bin Umar Bin Ali Bin Abdullah Al Basry narrated to us, from Abu Abdullah Muhammad Bin Abdullah Bin Ahmad Bin Jabala Al Waiz, from Abu Al Qasim Abdullah Bin Ahmad Bin Aamir Al Ta’iy,

(It has been narrated) from Ali^-asws Bin Musa Al-Reza^-asws having said: ‘My^-asws father^-asws, Musa^-asws Bin Ja’far^-asws narrated to me^-asws, from his^-asws father^-asws Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws Muhammad^-asws Bin Ali^-asws, from his^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws, from his^-asws father^-asws Al-Husayn^-asws Bin Ali^-asws having said: ‘Ali^-asws Bin Abu Talib^-asws was at Al-Kufa in the Masjid when a man from the people of Syria stood up and said, ‘O Amir Al-Momineen^-asws! I want to ask you^-asws about things’. So he^-asws said: ‘Ask to understand, and do not ask for intransigence (causing problems), so the people would gaze at you with their eyes’.

فقال: اخبرني عن اول ما خلق الله تبارك وتعالى فقال: خلق النور، قال: فم خلق السموات؟ قال: من بخار الماء، قال: فمم خلق الارض؟ قال: من زبد الماء، قال: فمم خلق الجبال؟ قال: من الامواج،

So he said, ‘Inform me about the first of what Allah^-azwj Blessed and High Created’. So he^-asws said: ‘Created the ‘Al-Noor’ (Light)’. He said, ‘So from what were the skies Created?’ He^-asws said: ‘From oceans of the water’. He said, ‘So from what was the earth Created?’ He^-asws said: ‘From the froth of the water’. He said, ‘From what were the mountains Created?’ He^-asws said: ‘From the waves (ground-swell)’.

قال: فلم سميت مكة ام القرى؟ قال: لان الارض دحيت من تحتها، وسأله عن سماء الدنيا مما هي؟ قال: من موج مكفوف وسأله عن طول الشمس والقمر وعرضهما قال: تسعمائة فرسخ في تسعمائة فرسخ وسأله كم طول الكوكب وعرضه، فقال: اثنى عشر فرسخا في اثني عشر فرسخا،

He said, ‘So why was Makkah named as the Mother Town?’ He^-asws said: ‘Because the earth was spread from underneath it’. And he asked him^-asws about the sky of the world, from what is it?’ He^-asws said: ‘From a hemmed in wave’. And he asked him^-asws about the length of the sun, and the moon, and their lands. He^-asws said: ‘Nine hundred Farsakhs by nine hundred Farsakhs’. And he asked him^-asws how long is the star and its land, so he^-asws said: ‘Twelve Farsakhs by twelve Farsakhs’.

وسأله عن ألوان السموات السبع واسمائها فقال له: اسم السماء الدنيا رفيع وهي من ماء ودخان، واسم السماء الثانية قيدوم وهي على لون النحاس، والسماء الثالثة اسمها المادون وهي على لون الشبه، والسماء الرابعة اسمها ارفلون وهي على لون الفضة والسماء الخامسة اسمها هيعون وهي على لون الذهب، والسماء السادسة اسمها عروس وهي ياقوتة خضراء، والسماء السابعة اسمها عجماء وهي درة بيضاء،  

And he asked him^-asws about the colours of the seven skies and their names, so he^-asws said to him: ‘The name of the sky of the world is Rafi’e, and it is from the water and the smoke; and the name of the second sky is Qaydoum, and it is upon the colour of the copper; and the third sky, its name is Al Madoun, and it is upon the colour of the brass; and the fourth sky, its name is Arfaloun, and it is upon the colour of the silver; and the fifth sky,, its name is Hayoun, and it is upon the colour of the gold; and the sixth sky, its name is Arous, and it is a green Sapphire; and the seventh sky, its name is Ajma’a, and it is a white gem.

وسأله عن الثور ما باله غاض طرفه ولا يرفع رأسه إلى السماء؟ قال: حياء من الله تعالى لما عبد قوم موسى العجل نكس رأسه، وسأله عن المد والجزر ماهما، فقال: ملك موكل بالبحار يقال له رومان فإذا وضع قدميه في البحر فاض، وإذا أخرجهما غاض، وسأله عن اسم أبي الجن، فقال: شومان وهو الذي خلق من مارج من نار، وسأله: هل بعث الله نبيا إلى الجن؟ فقال: نعم بعث إليهم نبيا يقال له يوسف فدعاهم إلى الله فقتلوه، وسأله عن اسم ابليس ما كان في السماء، فقال: كان اسمه الحارث،

And he asked him^-asws about the bull, ‘What is the matter that it gazes down and does not raise its head towards the sky?’ He^-asws said: ‘(Out of) shame from Allah^-azwj due to the people of Musa^-as having worshipped the calf, lowers its head’. And he asked him^-asws about the high and low tides, what these two are, so he^-asws said: ‘An Angel Allocated with the oceans, called Rowman. So when he places his feet in the sea, it erupts, and when he takes them both out, it calms down’. And he asked him^-asws about the name of the father of the jinn, so he^-asws said: ‘Showman, and he is the one who was Created from [55:15] smokeless fire; and he asked him^-asws, ‘Did Allah^-azwj Sent a Prophet^-as to the Jinn?’ So he^-asws said: ‘Yes. Allah^-azwj did Send a Prophet^-as to them, called Yusuf^-as. So he^-as called them to Allah^-azwj, but they killed him^-as. And he asked him^-asws about the name of Iblees^-la, what it was in the sky, so he^-asws said: ‘His^-la name was Al Haris’. 

وسأله لم سمي آدم آدم؟ قال: لانه خلق من أديم الارض، وسأله: لم صار الميراث للذكر مثل حظ الانثيين فقال: من قبل السنبلة كان عليها ثلاث حبات فبادرت إليها حواء، فاكلت منها حبة وأطعمت آدم حبتين، فمن اجل ذلك ورث الذكر مثل حظ الانثيين، وسأله: من خلق الله تعالى من الانبياء مختونا، فقال: خلق آدم مختونا، وولد شيث مختونا وادريس، ونوح، وابراهى، وداود، وسليمان، ولوط، واسماعيل، وعيسى، وموسى، ومحمد صلى الله عليهم أجمعين.

And he asked him^-asws, ‘Why was Adam^-as named as Adam?’ He^-asws said: ‘Because he^-as was Created from the crust (Adeym) of the earth. And he asked him^-asws, ‘Why did the inheritance for the males come to be similar to the portion of the two females?’ So he^-asws said: ‘From before, the ear (of the corn) had three seeds, so Hawwa^-as took the initiative to it and ate a seed from it, and fed Adam^-as two seeds. Thus it was due to that, the inheritance of the male is of a similar portion of the two females. And he asked him^-asws, ‘Whom from the Prophets^-as did Allah^-azwj Create circumcised?’ So he^-asws said: ‘Allah^-azwj Created Adam^-as as circumcised, and Shees^-as was born circumcised, and Idrees^-as, and Noah^-as, and Ibrahim^-as, and Dawood^-as, and Suleyman^-as, and Lot^-as, and Ismail^-as, and Isa^-as, and Musa^-as, and Muhammad^-as’.

وسأله: كم كان عمر آدم، فقال: تسعمائة سنة وثلاثين سنة، وسأله عن اول من قال الشعر، فقال: آدم، قال: وما كان شعره؟ قال: لما انزل إلى الارض من السماء، فرأى تربتها وسعتها وهواها، وقتل قابيل هابيل قال آدم عليه السلام. تغيرت البلاد ومن عليها * فوجه الارض مغبر قبيح تغير كل ذي لون وطعم * وقل بشاشة الوجه المليح

And he asked him^-asws, ‘How much was the age of Adam^-as?’ So he^-asws said: ‘Nine hundred years and thirty years, and he asked him^-asws about the first one who said a poem, so he^-asws said: ‘Adam^-as’. He said, ‘And what was his^-as poem?’ He^-asws said: ‘When he^-as descended to the earth from the sky, so he^-as saw its sand and its atmosphere. And Qabeel^-la killed Habeel^-as, and Adam^-as said: ‘The country has changed along with its inhabitants; so the face of the earth is dusty, ugly, everything with colour and taste has changed; and the beauty on the face of the stones has lessened’.

فاجابه ابليس: تنح عن البلاد وساكنيها * ففي الفردوس ضاق بك الفسيح وكنت بها وزوجك في قرار * وقلبك من اذى الدنيا مريح فلم تنفك من كيدي ومكري * إلى ان فاتك الثمن الربيح فلو لا رحمة الجبار اضحى * بكفك من جناح الخلد ريح

So Iblees^-la answered him^-as, ‘Leave the mentioning of the country and its settlers; and in Al Firdows (Paradise), the spacious, was narrow for you^-as; and you^-as and your^-as wife^-as were at rest therein; and your^-as heart is hurt by the bitterness of the world, so you^-as are broken from my^-la plots and my^-la craftiness; (leading) you^-as to losing the valuable price. Had it not been for the Mercy of the Compeller^-azwj, you^-as would have been refrained from the eternal aroma’.

وسأله: كم حج آدم من حجة؟ فقال له: ثلاثون حبة ماشيا على قدميه، وأول حجة حجها كان معه الصرد يدله على مواضع الماء وخرج معه من الجنة وقد نهى عن اكل الصرد والخطاف،

And he asked him^-asws, ‘How many Hajj did Adam^-as perform?’ So he^-asws said: ‘Thirty Hajj, walking upon his^-as feet. And the first Hajj that he^-as performed, a shirke (bird) used to point him^-as upon the places of the water, and it had come out with him^-as from the Paradise, and it has been Forbidden to eat the shirke (bird) and the swallow’.

وسأله: ما باله لا يمشى، قال: لانه ناح على بيت المقدس وطاف حوله أربعين عاما يبكي عليه ولم يزل يبكي مع آدم عليه السلام فمن هناك سكن البيوت ومعه تسع آيات من كتاب الله تعالى مما كان آدم يقرئها في الجنة وهي معه إلى يوم القيامة ثلاث آيات من أول الكهف، وثلاث آيات من سبحان، وإذا قرأت القرآن، وثلاث آيات من يسن وجعلنا من بين ايديهم سدا ومن خلفهم سدا، وإذا قرأت القرآن، وثلاث آيات من يسن وجعلنا من بين ايديهم سدا ومن خلفهم سدا،

And he asked him^-asws, ‘What is the matter that it does not walk?’ He^-asws said: ‘Because it lamented upon Bayt Al Maqdas, and circumambulated around it for forty years, weeping over it, and it did not cease to weep along with Adam^-as. Thus, from over there, it settles in the house, and with it are nine Verses from the Book of Allah^-azwj the High, from what Adam^-as used to recite to it in the Paradise, and these would be with it up to the Day of Judgement – three Verses from the beginning of (Surah) Kahf, and three Verses from the Glorification [17:45] And when you recite the Quran, and three Verses from (Surah) Yaseen [36:9] And We have made in front of them a barrier and a barrier behind them.

وسأله عن أول من كفر وأنشأ الكفر، فقال: ابليس لعنه الله وسأله عن اسم نوح ما كان؟ فقال: كان اسمه السكن وانما سمي نوحا لانه ناح على قومه الف سنة إلا خمسين عاما، وسأله عن سفينة نوح ما كان عرضها وطولها فقال: كان طولها ثمانمائة ذراع وعرضها خمسمائة ذراع وارتفاعها في السماء ثمانون ذراعا، ثم جلس الرجل.

And he asked him^-asws about the first one to disbelieve and publicise the disbelief, so he^-asws said: ‘Iblees^-la, may Allah^-azwj Curse him^-la’. And he asked him^-asws about the name of Noah^-as, what was it?’ So he^-asws said: ‘His^-as name was Al Sakan. But rather, he^-as was called Noah^-as because he^-as lamented upon his^-as people for a thousand years, save fifty years (950 years)’. And he asked him^-asws about the ark of Noah^-as, what was its width and its length, so he^-asws said: ‘Its length was eight hundred cubits, and its width was of fifty cubits, and its height in the sky was of eighty cubits’. Then the man sat down.

وقام إليه آخر فقال: يا أمير المؤمنين: أخبرنا عن أول شجرة نبتت في الارض، فقال: هي الدبا وهي القرع، وسأله عن أول من حج من أهل السماء، فقال: جبرئيل، وسأله عن أول بقعة بسطت من الارض ايام الطوفان، فقال له: موضع الكعبة، وكانت زبر جدة خضراء، وسأله عن اكرم واد على وجه الارض، فقال: واد يقال له سر انديب سقط فيه آدم من السماء.

And another one stood up, so he said, ‘O Amir Al Momineen^-asws! Inform us about the first tree planted in the earth. So he^-asws said: ‘It is Al Daba, and it is the pumpkin’. And he asked him^-asws about the first one to perform Hajj, from the inhabitants of the sky, so he^-asws said: ‘Jibraeel^-as’. And he asked him^-asws about the first spot of the earth extended from the days of the flood (of Noah^-as). So he said to him^-asws: ‘Place of the Kaaba, and it was the greenery of Jeddah. And he asked him^-asws about the most prestigious valley upon the face of the earth, so he^-asws said: ‘A valley calle Sirr Andeyb, wherein Adam^-as dropped down to, from the sky’.

وسأله عن شر واد على وجه الارض، فقال: واد في اليمن يقال له برهوت، وهو من اودية جهنم وسأله عن سجن سار بصاحبه، فقال: الحوت سار بيونس بن متى، وسأله عن ستة لم يركضوا في رحم، فقال: آدم، وحواء، وكبش ابراهيم وعصا موسى، وناقة صالح، والخفاش الذي عمله عيسى بن مريم وطار باذن الله تعالى،

And he asked him^-asws about the most evil valley upon the face of the earth, so he^-asws said: ‘A valley in Al Yemen called Barhout, and it is from the valleys of Hell’. And he asked him^-asws about a prison which travelled with its prisoner, so he^-asws said: ‘The whale which travelled with Yunus Bin Mata^-as’. and he asked him^-asws about six which did not stay in the womb, so he^-asws said: ‘Adam^-as, and Hawwa^-as, and the ram of Ibrahim^-as, and staff of Musa^-as, and the camel of Salih^-as, and the bat which Isa Bin Maryam^-as made, and it flew by the Permission of Allah^-azwj the High’.

وسأله عن شئ مكذوب عليه ليس من الجن ولا من الانس، فقال: الذئب الذي كذب عليه أخوة يوسف، وسأله عن شئ اوحى الله تعالى إليه ليس من الجن ولا من الانس، فقال: اوحى الله تعالى إلى النحل، وسأله عن موضع طلعت عليه الشمس ساعة من النهار، لا تطلع عليه ابدا، قال: ذلك البحر حين فلقه الله تعالى لموسى فاصابت ارضه الشمس واطبقت عليه الماء فلن تصيبه الشمس،

And he asked him^-asws about something which has been belied against, and is neither from the Jinn nor from the humans, so he^-asws said: ‘The wolf against which the brothers of Yusuf^-as belied against’. And he asked him^-asws about something which Allah^-azwj the High Revealed unto, which is neither from the Jinn, nor from the humans, so he^-asws said: ‘Allah^-azwj the High Revealed unto the bee’. And he asked him^-asws about a place upon which the sun emerges for a time from the day, and did not emerge upon it, ever. He^-asws said: ‘That is the sea where Allah^-azwj Parted it for Musa^-as, so its land was hit by the sun, and the water layered upon it, so the sun never shone upon it’.

وسأله عن شئ شرب وهو حي واكل وهو ميت، فقال: تلك عصا موسى، وسأله عن نذير انذر قومه ليس من الحسن ولا من الانس، فقل: هي النمله، وسأله عن أول من امر بالختان، قال: ابراهيم، وسأله عن أول من خفض من النساء، فقال: هي هاجر ام اسماعيل خفضتها سارة لتخرج من يمينها، وسأله عن أول امرأة جرت ذيلها، فقال: هاجر لما هربت من سارة، وسأله عن اول من جر ذيله من الرجال، فقال قارون، وسأله عن اول من لبس النعلين، فقال ابراهيم عليه السلام،

And he asked him^-asws about something which drank and it was alive, and ate and it was dead, so he^-asws said: ‘Staff of Musa^-as’. And he asked him^-asws about the warner who warned his people, who was neither from the Jinn nor from the humans, so he^-asws said: ‘It is the ant’. And he asked him^-asws about the first one who ordered for the circumcision, so he^-asws said: ‘Ibrahim^-as’. And he asked him^-asws about the first one who was lowered, from the women, so he^-asws said: ‘It was Hajar^-as, mother of Ismail^-as. Sarah^-as lowered her^-as, to exit her^-as from her vow’. And he asked him^-asws about the first woman who dragged her clothes, so he^-asws said: ‘Hajar^-as, when she^-as fled due to Sarah^-as. And he asked him^-asws about the first one who dragged his clothes, so he^-asws said: Qaroun^-la’. And he asked him^-asws about the first one who wore the slippers, so he^-asws said: ‘Ibrahim^-as’.

وسأله عن اكرم الناس نسبا، فقال: صديق الله يوسف بن يعقوب اسرائيل الله بن اسحاق ذبيح الله بن ابراهيم خليل الله، وسأله عن ستة من الانبياء لهم اسمان، فقال: يوشع بن نون، وهو ذو الكفل، ويعقوب وهو اسرائيل، والخضر وهو ارميا، ويونس وهو ذو النون، وعيسى وهو المسيح ومحمد وهو احمد صلوات الله عليه،

And he asked him^-asws about the most prestigious of the people from lineage, so he^-asws said: ‘Truthful of Allah^-azwj Yusuf^-as Bin Yaqoub^-as, Israil Allah^-azwj Bin Is’haq^-as, slaughtered of Allah^-azwj, Bin Ibrahim^-as Friend of Allah^-azwj’. And he asked him^-asws about six from the Prophets^-as for whom are two names, so he^-asws said: ‘Yoshua Bin Noon^-as, and he^-as is Zulkifl, and Yaqoub^-as, and he^-as is Israil, and Al-Khizr^-as, and he^-as is Armiya (Jeremiah), and Yunus^-as, and he^-as is Zul Noon, and Isa^-as, and he^-as is Al-Maseeh (The Messiah), and Muhammad^-saww, and he^-saww is Ahmad’.

وسأله عن شئ نتفس ليس له لحم ولا دم، فقال: ذاك الصبح إذا تنفس، وسأله عن خمسة من الانبياء تكلموا بالعربية، فقال: هود، وشعيب، وصالح، واسماعيل، ومحمد صلى الله عليه وآله، ثم جلس

And he asked him^-asws about something which breathes and there is not flesh for it nor blood, so he^-asws said: ‘That is [81:18] And the morning when it breathes’. And he asked him^-asws about five from the Prophets^-as who spoke in Arabic, so he^-asws said: ‘Hood^-as, and Shuayb^-as, and Salih^-as, and Ismail^-as, and Muhammad^-saww’. Then he sat down.

وقال رجل آخر فسأله وتعنته، فقال: يا أمير المؤمنين أخبرنا عن قول الله تعالى: (يوم يفر المرء من اخيه وامه وابيه وصاحبته وبنيه) من هم؟ فقال: قابيل يفر من هابيل والذي يفر من امه موسى، والذي يفر من صاحبته لوط، والذي يفر من ابنه نوح يفر من ابنه كنعان،

And another man stood up, so he asked him^-asws and harassed him^-asws, so he said, ‘O Amir Al-Momineen^-asws! Inform us about the Words of Allah^-azwj the High [80:34] The Day on which a man shall flee from his brother, [80:35] And from his mother and his father, [80:36] And his spouse and his son, who are they?’ So he^-asws said: ‘Qabeel^-la would flee from Habeel^-as; and the one will free from his^-as mother, is Musa^-as; and the one who will flee from his spouse is Lut^-as; and the one who will flee from his^-as son is Noah^-as who would flee from his^-as son Kanaan’.

وسأله عن اول من مات فجأة، فقال: داود عليه السلام مات على منبره يوم الاربعاء، وسأله عن أربعة لا يشبعن من اربعة، فقال: ارض من مطر وانثى من ذكر وعين من نظر وعالم من علم، وسأله عن اول من وضع سكك الدنانير والدراهم، فقال: نمرود بن كنعان بعد نوح، وسأله عن اول من عمل عمل قوم لوط، فقال: ابليس فانه امكن نفسه،

And he asked him^-asws about the first one who died suddenly, so he^-asws said: ‘Dawood^-as passed away upon his^-as Pulpit on the day of Wednesday’. And he asked him^-asws about four who are not satisfied from the four, so he^-asws said: ‘The land from rain, and female from the male, and the eyes from the looking, and a scholar from the knowledge’. And he asked him^-asws about the first one who placed a market for Dinaars and Dirhams, so he^-asws said: ‘Namrood Bin Kanaan^-la, after Noah^-as’. And he asked him^-asws about the first one who performed the deed of the people of Lot^-as, so he^-asws said: ‘Iblees^-la, for he^-la submitted himself^-la’.

وسأله عن معنى هدير الحمام الراعبية، فقال تدعو أهل المعارف والقينات والمزامير والعيدان، وسأله عن كنية البراق، فقال: يكنى أبا هلال، وسأله: لم سمي تبع تبعا قال: كان غلاما كاتبا فكان يكتب الملك كان قبله فكان إذا كتب كتب بسم الله الذي خلق صبحا وريحا، فقال الملك: اكتب وابدأ باسم ملك الرعد، فقال: لا أبدأ إلا باسم إلهي ثم اعطف على حاجتك فشكر الله تعالى له ذلك وأعطاه ملك ذلك الملك فتابعه الناس على ذلك فسمي تبعا،

And he asked him^-asws about the meaning of the thundering rumble of the doves, so he^-asws said: ‘Calling the people of knowledge, and the singing, and the flutes, and the drumsticks’. And he asked him^-asws about the teknonym of Al Buraaq, so he^-asws said: ‘His teknonym is Abu Hilal’. And he asked him^-asws, ‘Why was Tab’a named as Tab’a, so he^-asws said: ‘There was a slave who was a scribe. He used to write to the king who was before him. So when he used to write, wrote, ‘In the Name of Allah^-azwj Who Created the morning and the winds’. So the king said, ‘Write, and being with the name of the king of thunder’. So he said, ‘No, never, except by the Name of my God, then your need’. So Allah^-azwj the High was Grateful to him for that, and Gave him a kingdom of that king. So the people followed him upon that, thus it was named Tab’a’.

وسأله: ما بال الماعز مفرقعة الذنب بادية الحياء والعورة، فقال لان الماعز عصت نوحا لما ادخلها السفينة فدفعها فكسر ذنبها، والنعجة مستورة الحياء والعورة لان النعجة بادرت بالدخول إلى السفينة فمسح نوح يده على حيائها وذنبها فاستويت الالية، وسأله عن كلام اهل الجنة، فقال: كلام اهل الجنة بالعربية، وسأله عن كلام اهل النار فقال: بالمجوسية

And he asked him^-asws, ‘What is the matter the goats are raising the tail exposing their shame and genitalia?’ So he^-asws said: ‘Because the goat disobeyed, when it was made to enter the ship, so it was repelled, and its tail broke, and the sheep veils the shame and the genitalia, because the sheep initiated with the entering to the ship, so Noah^-as wiped his^-as hand upon its shame and its tail, so it evened itself upon it’. And he asked him^-asws about the speech of the inhabitants of the Paradise, so he^-asws said: ‘The speech of the inhabitants of the Paradise is by Arabic’. And he asked him^-asws about the speech of the inhabitants of the Fire, so he^-asws said: ‘By the Magian (language)’.

ثم قال أمير المؤمنين عليه السلام: النوم على اربعة اصناف الانبياء تنام على اقفيتها مستلقية واعينها لا تنام متوقعة لوحى ربها والمؤمن ينام على يمينه مستقبل القبلة والملوك وابنائها تنام على شمالها ليستمرؤا ما يأكلون وابليس واخوانه وكل مجنون وذي عاهة ينام على وجهه منبطحا، ثم قام إليه رجل آخر،

Then Amir Al Momineen^-asws said: ‘The sleeping is upon four ways – The Prophets^-as slept upon their^-as backs lying down, and their^-as eyes did not sleep for the unexpected Revelation of their^-as Lord^-azwj; and the Believer sleeps upon their right, facing the Qiblah; and the kings and their sons sleep upon their left in order to adhere to what they are eating; and Iblees^-la and his^-la brethren, and every insane person, and with disabilities, sleep upon their faces lying down, then another man stands upon him’.

فقال: يا أمير المؤمنين اخبرني عن يوم الاربعاء وتطيرنا منه وثقله، وأي اربعاء هو؟ قال: آخر اربعاء في الشهر وهو المحاق وفيه قتل قابيل هابيل اخاه، ويوم الاربعاء القى ابراهيم من النار، ويوم الاربعاء وضعوه في المنجنيق، ويوم الاربعاء غرق الله تعالى فرعون، ويوم الاربعاء جعل الله عاليها سافلها، ويوم الاربعاء ارسل الله تعالى الريح على قوم عاد، ويوم الاربعاء اصبحت كالصريم

So he said, ‘O Amir Al Momineen^-asws! Inform me about the day of Wednesday and our ill omen from it, and its heaviness, and which Wednesday is it?’ He^-asws said: ‘The last Wednesday in the month, and it is the waning (of the moon) – and in it Qabeel^-la killed his^-la brother Habeel^-as; and on the day of Wednesday Ibrahim^-as was cast into the fire; and on the day of Wednesday he^-as was placed in the catapult; and on the day of Wednesday Allah^-azwj Drowned Pharaoh^-la; and on the day of Wednesday, Allah^-azwj Made its higher one to be its lower one; and on the day of Wednesday Allah^-azwj the High Sent the wind to the people of Aad; and on the day of Wednesday they became as if plucked;

ويوم الاربعاء سلط الله على نمرود البقة، ويوم الاربعاء طلب فروع موسى ليقتله، ويوم الاربعاء خر عليهم السقف من فوقهم، ويوم الاربعاء امر فرعون بذبح الغلمان، ويوم الاربعاء خرب بيت المقدس، ويوم الاربعاء احرق مسجد سليمان بن داود بالصطخر من كورة فارس،

And on the day of Wednesday Allah^-azwj Caused the bug to overcome Nimrod^-la; and on the day of Wednesday Pharaoh^-la sought Musa^-as in order to kill him^-as; and on the day of Wednesday the ceiling fell down upon them; and on the day of Wednesday Pharaoh^-la ordered for the slaughtering of the boys; and on the day of Wednesday Bayt Al Maqdis was ruined; and on the day of Wednesday the Masjid of Suleyman Bin Dawood^-as was incinerated at Al Satakhar from the land of Persia;

ويوم الاربعاء قتل يحيى بن زكريا، ويوم الاربعاء أظل قوم فرعون أول العذاب، ويوم الاربعاء خسف الله بقارون، ويوم الاربعاء ابتلى ايوب بذهاب ماله وولده، ويوم الاربعاء ادخل يوسف السجن، ويوم الاربعاء قال الله تعالى (انا دمرناهم وقومهم اجمعين)

And on the day of Wednesday, Yahya Bin Zakariyya^-as was killed; and on the day of Wednesday the people of Pharaoh^-la were overshadowed with the first Punishment; and on the day of Wednesday Allah^-azwj Caused Qaroon^-la to be submerged; and on the day of Wednesday Ayoub^-as was Afflicted by the going away of his^-as wealth and his^-as children; and on the day of Wednesday Yusuf^-as entered the prison; and on the day of Wednesday Allah^-azwj Said [27:51] We Destroyed them and their people altogether;

ويوم الاربعاء اخذتهم الصيحة، ويوم الاربعاء عقرت الناقة، ويوم الاربعاء مطر عليهم حجارة من سجيل، ويوم الاربعاء شج وجه النبي صلى الله عليه وآله وكسرت رباعيته، ويوم الاربعاء اخذت العماليق التابوت،

And on the day of Wednesday the Scream seized them; and on the day of Wednesday the she-camel was hamstrung; and on the day of Wednesday the stones of clay rained upon them; and on the day of Wednesday the face of the Prophet^-saww was injured and his^-saww four (teeth) broke; and on the day of Wednesday the Amalekites seized the chest (Taboot)’.

وسأله عن الايام وما يجوز فيها من العمل، فقال امير المؤمنين عليه السلام: يوم السبت يوم مكر وخديعة، ويوم الاحد يوم غرس وبناء ويوم الاثنين يوم سفر وطلب، ويوم الثلاثاء يوم حرب ودم، ويوم الاربعاء يوم شؤم فيه يتطير الناس، ويوم الخميس يوم الدخول على الامراء وقضاء الحوائج، ويوم الجمعة يوم خطبة ونكاح.

And he asked him^-asws about the days, what is allowed therein from the deeds, so Amir Al Momineen^-asws said: ‘The day of Saturday is a day of cunning and deception; and the day of Sunday is a day of planting and building; and the day of Monday is a day of travelling and seeking (livelihood); and the day of Tuesday is a day of war and blood; and the day of Wednesday is a day of misfortune in which is bad omen for the people; and the day of Thursday is a day of going over to the authorities and the fulfilment of the needs; and the day of Friday is a day of addressing and the marriage’.[264] 

اخبرني علي بن حاتم قال: حدثنا ابراهيم بن علي قال: حدثنا أحمد ابن محمد الانصاري قال: حدثنا الحسن بن علي العلوي قال: حدثنا أبو حكيم الزاهد بمصر، قال: حدثنا أحمد بن عبد الله بمكة، قال: بينما أمير المؤمنين عليه السلام مار بفناء بيت الله الحرام إذا نظر إلى رجل يصلي فاستحسن صلاته، فقال: يا هذا الرجل تعرف تأويل صلاتك؟ قال الرجل: يا بن عم خير خلق الله وهل للصلاة تأويل غير التعبد، قال علي عليه السلام: اعلم يا هذا الرجل ان الله تبارك وتعالى ما بعث نبيه صلى الله عليه وآله بأمر من الامور إلا وله متشابه وتأويل وتنزيل وكل ذلك على التعبد فمن لم يعرف تأويل صلاته، فصلاته كلها خداع ناقصة غير تامة.

Ali Bin Hatim informed me, from Ibrahim Bin Ali, from Ahmad Ibn Muhammad Al Ansary, from Al Hassan Bin Ali Al Alawy, from Abu Hakeem Al Zahid at Egypt, from Ahmad Bin Abdullah at Makkah who said,

‘Whilst Amir Al-Momineen^-asws was passing by the courtyard of the Sacred House of Allah^-azwj (Kabah), when he^-asws looked at a man Praying, and commended his Prayer, so he^-asws said: ‘O man! Do you understand the explanation of your Prayer?’ The man said, ‘O cousin of the best of the creatures of Allah^-azwj! And is there for the Prayer an explanation other than the worship?’ Ali^-asws said: ‘Know, o man! Allah^-azwj Blessed and High did not Send His^-azwj Prophet^-saww with a matter from the matter except that for it is a resemblance and an explanation, and all of that is upon the worship. So the one who does not understand the explanation of his Prayer, so all of his Prayer is a deception, without being complete’.[265]

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن احمد بن أبي عبد الله عن عبد العظيم بن عبد الله الحسني عن سليمان بن سفيان عن صباح الحذاء عن يعقوب بن شعيب، قال: قال لي أبو عبد الله عليه السلام من اشد الناس عليكم فقلت كل الناس فاعادها علي فقلت كل الناس فقال: اتدري لم ذاك؟ قلت: لا ادري، قال: ان ابليس دعاهم فأجابوه وامرهم فاطاعوه ودعاكم فلم تجيبوا وأمركم فلم تطيعوا فاغرابكم الناس.

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah, from Abdul Azeem Bin Abdullah Al has any, from Suleyman Bin Sufyan, from Sabah Al Haza’a, from Yaqoub Bin Shuayb who said,

‘Abu Abdullah^-asws said to me: ‘Who is the most difficult of the people against you’. So I said, ‘All the people’. So he^-asws repeated it to me, so I said ‘All of the people’. So he^-asws said: ‘Do you know why that is so?’ I said, ‘I don’t know’. He^-asws said: ‘Iblees^-la calls them, so they respond to him^-la, and orders them, so they obey him^-la, and he^-la calls you but you do not respond to him^-la, and orders you but you do not obey. Therefore, the people alienate (keep away from) you’.[266]

حدثنا محمد بن موسى المتوكل رحمه الله قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن أبي عبد الله البرقي عن عبد العظيم بن عبد الله الحسني عن محمد بن عمر بن يزيد عن حماد بن عثمان عن عمر بن يزيد قال: قال أبو عبد الله عليه السلام جاءت امرأة من أهل البادية إلى النبي صلى الله عليه وآله ومعها صبيان حاملة واحدا وآخر يمشى، فاعطاها النبي صلى الله عليه وآله قرصا ففلقته بينهما، فقال رسول الله صلى الله عليه وآله: الحاملات الرحيمات لو لا كثرة لعبهن لدخلت مصلياتهن الجنة.

Muhammad Bin Musa Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Abdul Azeem Bin Abdullah Al Hasany, from Muhammad Bin Umar Bin Yazeed, from Hamaad Bin Usman, from Umar Bin Yazeed who said,

‘Abu Abdullah^-asws said: ‘A woman from the inhabitants of Badiya came over to the Prophet^-saww, and with her were two children. She was carrying one, and the other was walking. So the Prophet^-saww gave her a disc (of bread), so she broke it for between the two (children). So Rasool-Allah^-saww said: ‘The mothers (of small children) tend to be merciful. Had it not been the frequency of their vanities, the Praying ones would be entering the Paradise’.[267]

وبهذا الاسناد عن عبد العظيم بن عبد الله الحسني عن حرب عن شيخ من بني اسد يقال له عمرو عن ذريح عن أبي عبد الله قال أصاب بعير لنا علة ونحن في ماء لبني سليم فقال الغلام يا مولاى انحره، قال لا تريث فلما سرنا اربعة اميال قال: يا غلام انزل فانحره ولان تأكله السباع احب إلي من ان تأكله الاعراب

And by this chain, from Abdul Azaam Bin Abdullah Al Hasany, from Harb, from a sheikh from the clan of Asad called Amro, from Zareeh,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A camel of our was hit by sickness, and we were in the waters of the clan of Suleym. So the slave said, ‘O my master^-asws! sacrifice (slaughter) it’. He^-asws said: ‘Be patient’. So when we had travelled for miles, he^-asws said: ‘O slave! Descend, so sacrifice it, and if the wild animals were to eat it, it would be more beloved to me that if the Bedouins eat it’.[268]

وبهذا الاسناد عن عبد العظيم بن عبد الله عن الحسن بن الحسين عن شيبان عن جابر عن أبي عبد الله عليه السلام قال: جاء رسول الله صلى الله عليه وآله إلى نفر وهم يجرون دلاء زمزم، فقال: نعم العمل الذي انتم عليه لو لا اني اخشى ان تغلبوا عليه لجررت معكم، انزعوا دلوا فتناوله فشرب منه.

And by this chain, from Abdul Azeem Bin Abdullah, from Al Hassan Bin Al Husayn, from Shayban, from Jabir,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww came to a group and they were drawing a bucket (of water) from (the well of) Zamzam. So he^-saww said: ‘It is good work which you are upon. If I^-saww feared that you had been overcome by it (not able), I^-saww would have drawn along with you. Take the bucket. So he^-saww took it, and drank from it’.[269]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن الغفاري عن أبي جعفر بن ابراهيم عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله اياكم وجدال كل مفتون فان كل مفتون ملقن حجته إلى انقضاء مدته فإذا انقضت مدته احرقته فتنته بالنار.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Al Ghafary, from Abu Ja’far Bin Ibrahim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Beware of disputing with every fanatic one, for if he was challenged, he would stop his argument upon the expiry of its term. So when its term has expired, its fanaticism would incinerate him by the fire’.[270]

حدثنا محمد بن المتوكل قال: حدثنا علي بن الحسين السعد آبادي عن أحمد بن محمد بن خالد عن عبد العظيم بن عبد الله الحسني عن محمد بن أبي عمير عن عبد الله بن الفضل عن شيخ من أهل الكوفة عن جده من قبل امه واسمه سليمان بن عبد الله الهاشمي، قال: سمعت محمد بن علي يقول: قال رسول الله صلى الله عليه وآله للناس وهم مجتمعون عنده أحبوا الله لما يغدوكم به من نعمة، واحبوني الله تعالى وأحبوا قرابتي لي.

Muhammad Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Muhammad Bin Khalid, from Abdul Azeem Bin Abdullah Al Hasany, from Muhammad Bin Abu Umeyr, from Abdullah Bin Al Fazal, from a Sheykh from the people of Al Kufa, from his grandfather, from his uncle, and his name was Suleyman Bin Abullah Al hashimy who said,

‘I heard Muhammad^-asws Bin Ali^-asws saying: ‘Rasool-Allah^-saww said to the people, and they had gathered in his^-saww presence: ‘Love Allah^-azwj due to what He^-azwj has Provided you from the Bounties, and love me^-saww (for the Sake of) Allah^-azwj the High, and love my^-saww near relatives for me^-saww’.[271]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن الهيثم بن أبي مسروق النهدي عن الحسن بن محبوب عن عبد الرحمن بن الحجاج قال: قلت لموسى بن جعفر عليه السلام اني احتجت إلى طبيب نصراني اسلم عليه وادعو له، قال: نعم انه لا ينفعه دعائك.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al haysam Bin Abu Masrouq Al Nahdy, from Al Hassan Bin Mahboub, from Abdul Rahman Bin Al Hajaj who said,

‘I said to Musa Bin Ja’far^-asws, ‘I have a Christian physician, shall I greet him (Salaam) and supplicate for him?’ He^-asws said: ‘Yes, (but) he would not benefit from your supplication’.[272]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن ابراهيم بن هاشم عن عثمان عن الحسن بن بشار عن أبي عبد الله عليه السلام قال: سألته عن جنة آدم فقال: جنة من جنات الدنيا تطلع عليه فيها الشمس والقمر ولو كانت من جنات الخلد ما خرج منها أبدا.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Usman, form Al Hassan Bin Bashar,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Garden of Adam^-as, so he^-asws said: ‘A Garden from the Gardens of the world. The sun emerged upon it therein, and the moon. And had it been from the Gardens of the eternity, he^-saww would not have come out from these, ever’.[273]

حدثنا أحمد بن محمد رحمه الله عن أبيه عن محمد بن أحمد عن سهل بن زياد عن محمد بن أحمد عن الحسن بن علي عن يونس عن الحسين بن عمر بن يزيد عن أبيه عن أبي عبد الله عليه السلام قال: ان بني يعقوب لما سألوا أباهم يعقوب ان يأذن ليوسف في الخروج معهم، قال لهم: اني اخاف ان يأكله الذئب، وانتم عنه غافلون،

Ahmad Bin Muhammad narrated to us, from his father, from Muhammad Bin Ahmad, from Sahl Bin Ziyad, from Muhammad Bin Ahmad, from Al Hassan Bin Ali, from Yunus, from Al Husayn Bin Umar Bin Yazeed, from his father,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the sons of Yaqoub^-as asked their father^-as Yaqoub^-as that he^-as should permit for Yusuf^-as to go out along with them, he^-as said to them: ‘[12:13] I fear lest the wolf devours him while you are heedless from him’.

قال: قال أبو عبد الله عليه السلام قرب يعقوب لهم العلة اعتلوا بها في يوسف عليه السلام.

He (the narrator) said, ‘Abu Abdullah^-asws said: ‘Yaqoub^-as brought the reason closer to them to adopt it with regards to Yusuf^-as’.[274]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن أحمد بن محمد عن علي ابن الحكم عن سيف بن عميرة عن داود بن فرقد، قال: قلت لابي عبد الله عليه السلام ما تقول في قتل الناصب، قال: حلال الدم لكني اتقي عليك فان قدرت ان تقلب عليه حائطا أو تغرقه في ماء لكيلا يشهد به عليك فافعل، قلت: فما ترى في ماله، قال توه ما قدرت عليه.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad, from Ali Ibn Al Hakam, from Sayf Bin Umeyra, from Dawood Bin Farqad who said,

‘I said to Abu Abdullah^-asws, ‘What are you^-asws saying with regards to killing the Hostile one (Nasibi)?’ He^-asws said: ‘The blood is Permissible, but I^-asws fear over you. So if you are able to overturn a wall upon him, or drown him in water, lest it is witnessed against you, that you do it’. I said, ‘So what is your^-asws view regarding his wealth?’ He^-asws said: ‘Destroy whatever you are able to over it’.[275]

أبي رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن الحسن الصفار ولم يحفظ اسناده قال: قال رسول الله صلى الله عليه وآله لما اسري بى إلى السماء سقط قطرة من عرقي فنبت منه الورد فوقع في البحر فذهب السمك ليأخذها، وذهب الدعموص ليأخذها، فقالت السمكة: هي لي، وقال الدعموص: هي لي، فبعث الله تعالى اليهما ملكا يحكم بينهما فجعل نصفها للسمكة وجعل نصفها للدعموص.

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Al Hassan Al Saffar, and he did not preserve his chain, said,

‘Rasool-Allah^-saww said: ‘When I^-saww was ascended with to the sky, a drop from my^-saww sweat fell, so the rose grew from it in the sea. So the fish went in order to take it, and the sea beetle (also) went to take it. So the fish said, ‘It is for me’, and the sea beetle said, ‘It is for me’. So, Allah^-azwj Sent an Angel to them to judge between both of them. So he made half of it for the fish, and made half of it for the sea beetle’.[276]

أبي رحمه الله قال: حدثنا أحمد بن ادريس قال: حدثنا أحمد بن محمد عن علي بن الحكم عن هشام بن سالم، قال: قلت لابي عبد الله عليه السلام ما ترى في رجل سباب لعلي، قال: هو والله حلال الدم لولا ان يعم به بريا، قلت أي شئ بعم به بريا، قال: يقتل مؤمن بكافر.

My father said, ‘Ahmad Bin Idrees narrated to us, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Bin Saalim who said,

‘I said to Abu Abdullah^-asws, ‘What is your^-asws view with regards to a man who insulted Ali^-asws. He^-asws said: ‘By Allah^-azwj! His blood would have been Permissible had the killing not become wide-spread’. I said, ‘Which thing would make the killing to be wide-spread?’ He^-asws said: ‘The Believer would be killed by the Infidel’.[277]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن ابراهيم بن اسحاق عن عبد الله بن حماد عن عبد الله بن سنان عن أبي عبد الله عليه السلام قال: ليس الناصب من نصب لنا أهل البيت لانك لا تجد رجلا يقول: انا ابغض محمدا وآل محمد ولكن الناصب من نصب لكم وهو يعلم انكم تتولونا وانكم من شيعتنا.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Abdullah Bin Hamaad, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Hostile one (Nasibi) is not the one who is hostile to us^-asws, the People^-asws of the Household. You will not find a man who would be saying, ‘I hate Muhammad^-saww and the Progeny^-asws of Muhammad^-saww. But the Hostile one (Nasibi) is the one who is hostile to you (Shiah), and he knows that you all are in our^-asws Wilayah, and you are from our^-asws Shiah’.[278]

حدثنا الحسين بن أحمد رحمه الله عن أبيه عن محمد بن أحمد قال: حدثنا أبو عبد الله الرازي عن علي بن سليمان بن راشد باسناده رفعه إلى امير المؤمنين عليه السلام قال: يحشر المرجئة عميانا أمامهم اعمى فيقول بعض من يراهم من غير امتنا ما تكون أمة محمد إلا عميانا، فأقول لهم ليسوا من أمة محمد لانهم بدلوا فبدل ما بهم وغيروا فغير ما بهم.

Al Husayn Bin Ahmad narrated to us, from his father, from Muhammad Bin Ahmad, from Abu Abdullah Al Razy, from Ali Bin Suleyman Bin Rashid, by his chain,

(It has been narrated) from Amir Al-Momineen^-asws: ‘The Marjia’s (followers of enemies of Ahl Al-Bayt^-asws) would be Resurrected blind as their imam is blind. So some (people) from other than our^-asws community would be saying, ‘What is the community of Muhammad^-saww except for the blind?’ So I^-asws would be saying to them: ‘They are not from the community of Muhammad^-saww, because they switched, so they switched what was with them, and they changed, so they changed what was with them’.[279]

وبهذا الاسناد عن محمد بن أحمد عن محمد بن عيسى عن الفضل بن كثير المدائني عن سعيد بن أبي سعيد البلخي قال: سمعت أبا الحسن عليه السلام يقول: ان الله تعالى في وقت كل صلاة يصليها هذا الخلق لعنه، قال: قلت جعلت فداك ولم ذاك؟ قال: لجحودهم حقنا وتكذيبهم ايانا.

And by this chain, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Al Fazal Bin Kaseer Al Madainy, from Saeed Bin Abu Saeed Al Balkhy who said,

‘I heard Abu Al-Hassan^-asws saying: ‘Allah^-azwj the High Curses this people during the time of Prayer, every time they Pray’. I said, ‘May I be sacrificed for you^-asws! And why is that so?’ He^-asws said: ‘Due to their denial of our^-asws rights, and belying against us^-asws’.[280]

أبي رحمه الله قال حدثنا محمد بن يحيى عن محمد بن أحمد قال: حدثني أبو جعفر أحمد بن أبي عبد الله عن أبي الجوزاء عن الحسين بن علوان عن عمرو بن خالد عن زيد بن علي عن آبائه عن علي عليه السلام انه رأي رجلا به تأنيث في مسجد رسول الله صلى الله عليه وآله فقال له: اخرج من مسجد رسول الله يا من لعنه رسول الله،

My father said, ‘Muhammad Bin Yahya narrated to us, from Muhammad Bin Ahmad, from Abu Ja’far Ahmad Bin Abu Abdullah, from Abu Al Jowza, from Al Husayn Bin Alwaan, from Amro Bin Khalid,

(It has been narrated) from Zayd, son of Ali^-asws, from his forefathers, from Ali^-asws having seen an effeminate man in the Masjid of Rasool-Allah^-saww, so he^-asws said to him: ‘Get out from the Masjid of Rasool-Allah^-saww, O one who has been cursed by Rasool-Allah^-saww!’ 

ثم قال علي عليه السلام: سمعت رسول الله صلى الله عليه وآله يقول: لعن الله المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال.

Then Ali^-asws said: ‘I^-asws heard Rasool-Allah^-saww saying: ‘May Allah^-azwj Curse the men who resemble the women, and the women who resemble the men’.[281]

وفي حديث آخر: أخرجوهم من بيوتكم فانهم اقذر شئ.

And in another Hadeeth: ‘Throw them out from your houses, for they are the filthiest of things’.[282]

وبهذا الاسناد عن علي عليه السلام قال: كنت مع رسول الله صلى الله عليه وآله جالسا في المسجد حتى اتاه رجل به تأنيث فسلم عليه فرد عليه، ثم اكب رسول الله صلى الله عليه وآله في الارض يسترجع، ثم قال: مثل هؤلاء في امتي انه لم يكن مثل هؤلاء في امة إلا عذبت قبل الساعة.

And by this chain,

(It has been narrated) from Ali^-asws having said: ‘I^-asws was seated in the Masjid with Rasool-Allah^-saww until there came a feminine man. So he greeted him^-saww, so he^-saww returned the greeting. Then, Rasool-Allah^-saww went down upon his^-saww face and recited The Return (We are from Allah^-azwj and to Him^-azwj We are returning). Then he^-saww said: ‘The likes of them in my^-saww community would not be in a community except that they would be Punished before the (Establishment of the) Hour’.[283]

أبي رحمه الله قال: حدثني سعد بن عبد الله عن أحمد بن محمد البرقي عن محمد بن يحيى عن حماد قال: قلت لابي عبد الله (ع) جعلت فداك نرى الخصي من اصحابنا عفيفا له عبادة ولا نكاد نراه إلا فظا غليظا سريع الغضب، فقال: انما ذلك لانه لم يولد له ولا يزنى.

My father said, ‘Sa’ad Bin Abdullah narrated to me, from Ahmad Bin Muhammad Al Barqy, from Muhammad Bin Yahya, from Hamaad who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! We see a eunuch from our companions as being devout in the worship. We do not see him in any wrong doing except that he is rude and harsh, quick to the anger’. So he^-asws said: ‘But rather, that is because he has neither any children, nor has he committed adultery’.[284]

وبهذا الاسناد عن البرقي باسناده رفع الحديث إلى أبي عبد الله عليه السلام انه سئل عن الخصى، فقال: لم تسأل عمن لم يلده مؤمن ولا يلد مؤمنا.

And by this chain, from Al Barqy, by his chain,

(It has been narrated) from Abu Abdullah^-asws, a Hadeeth, when being asked about the eunuch. So he^-asws said: ‘Do not ask about the one has neither given birth to a Believer, nor would he be giving birth to a Believer’.[285]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن عبد الله بن جعفر عن مسعدة بن زياد عن جعفر بن محمد عن آبائه عليهم السلام ان رسول الله صلى الله عليه وآله قال: أتركوا اللص ما ترككم، فان كلبهم شديد وسلبهم خسيس.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Abdullah Bin Ja’far, from Mas’ada Bin Ziyad,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws forefathers^-asws that Rasool-Allah^-saww said: ‘Leave the thief what he leaves you, for their dogs are harsh, and their plundering is villanous’.[286]

وبهذا الاسناد عن جعفر بن محمد عن أبيه عليهما السلام قال: قال مروان بن الحكم لما هزمنا علي عليه السلام بالبصرة رد على الناس أموالهم من أقام بينة أعطاه ومن لم يقم بينة حلفه، قال: فقال له قائل يا أمير المؤمنين اقسم الفئ بيننا والسبي قال فلما أكثروا عليه قال ايكم يأخذ أم المؤمنين في سهمه فكفوا.

And by this chain,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws forefathers^-asws having said: ‘when Ali^-asws defeated (army of) Marwan Bin Al-Hakam at Al-Basra, Ali^-asws returned to the people their wealth. The one who established a proof, gave it to him, and the one who could not establish the proof, made him swear an oath. So a sayer said to him^-asws, ‘O Amir Al-Momineen^-asws! Distribute the war booty between us, along with the captives’. He (the narrator) said, ‘So when they persisted frequently over it, he^-asws said: ‘Which one of you would take the Mother of the Believers (Ayesha) in his share?’ So they withheld (themselves)’.[287]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن معاوية بن حكيم عن ابن أبي عمير عن أبان بن عثمان عن يحيى بن أبي العلا عن أبي عبد الله عليه السلام قال: كان علي (ع) لا يقاتل حتى نزول الشمس ويقول: تفتح ابواب السماء وتقبل التوبة وينزل النصر ويقول هو أقرب إلى الليل واجدر أن يقل القتل ويرجع الطالب ويفلت المهزوم.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Muawiya Bin Hakeem, from Ibn Abu Umeyr, from Aban Bin Usman, from Yahya Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Ali^-asws did not use to fight until the sun descended, and he^-asws was saying: ‘The doors of the sky are open, and the repentance is Accepted, and the victory descends’. And he^-asws was saying: ‘It is near to the night and worthier that less killing would take place, and the seekers return, and the vanquished flee’.[288]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن ابراهيم بن هاشم عن ابن المغيرة عن السكوني عن جعفر بن محمد عن أبيه عليهما السلام، قال: ذكرت الحرورية عند علي بن أبي طالب (ع) فقال: ان خرجوا مع جماعة أو على امام عادل فقاتلوهم، وان خرجوا على امام جائر فلا تقاتلوهم فان لهم في ذلك مقالا.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Ibn Al Mugheira, from Al Sakuny,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘The ‘Harouriya’ were mentioned in the presence of Ali^-asws Bin Abu Talib^-asws, so he^-asws said: ‘If they come out with a group or a just leader, so fight them, and if they come out with a tyrannous leader so do not fight them, because for them, during that, is an exchange of words (leeway for discussion)’.[289] 

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن عيسى عن يونس بن عبد الرحمن عن أبي الحسن (ع) قال: قلت له جعلت فداك ان رجلا من مواليك بلغه أن رجلا يعطي السيف والفرس في السبيل، فاتاه فاخذهما منه، ثم لقاه اصحابه فاخبروه ان السبيل مع هؤلاء لا يجوز وأمروه بردهما، قال: فليفعل، قال: قد طلب الرجل فلم يجده وقيل له قد شخص الرجل،

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! A man from your^-asws friends, it (news) reached him that a man is giving the sword and the horse in the Way (of Allah^-azwj for Jihaad). So he went over to him and took these two from him. Then he met his companion so he informed him that the Jihaad with those ones it not allowed, and ordered him to return these two’. He^-asws said: ‘So let him do it’. He said, ‘He sought the man, but could not find him, and it was said to him that the man had gone’.

قال: فليرابط ولا يقاتل قال له ففي قزوين والديلم وعسقلان، وما اشبه هذه الثغور، فقال: نعم، فقال له يجاهد، فقال: لا إلا أن يخاف على ذراري المسلمين، أرأيتك لو ان الروم دخلوا على المسلمين لم ينبغ لهم ان يتابعوهم،

He^-asws said: ‘So let him be (with the army) and not fight’. He (the narrator) said, ‘So with regards to Qazein, and Al-Daylam, and Asqalaan, and what resembles these gaps?’ He^-asws said: ‘Yes’. He said to him^-asws, ‘He should fight?’ So he^-asws said: ‘No, except if he fears upon the offspring of the Muslims. Do you not see that if the Romans were to enter upon the Muslims it would not be befitting for them that they should be obeying them?’

قال: قال يرابط ولا يقاتل فان خاف على بيضة الاسلام والمسلمين قاتل فيكون قتاله لنفسه ليس للسطان. قال: قلت فان جاء العدو إلى الموضع الذي هو فيه مرابط كيف يصنع؟ قال: يقاتل عن بيضة الاسلام لا عن هؤلاء لا في اندراس الاسلام اندراس ذكر محمد صلى الله عليه وآله.

He (the narrator) said, ‘He^-asws said: ‘He should be (with the army) but not fight, but if he fears danger upon Al-Islam or the Muslims, he should fight, for his fight would happen to be for himself, not for the authorities’. I said, ‘If an enemy were to come to the place in which he is, how should he react?’ He^-asws said: ‘He should fight upon the defence of Al-Islam, not for those ones, for in the extinction of Al-Islam is the extinction of the mention of Muhammad^-saww’.[290]

أبي رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا محمد بن الحسين عن ابن محبوب عن ابراهيم الجازي عن أبي بصير قال: ذكرنا عند أبي جعفر (ع) من الاغنياء من الشيعة فكأنه كره ما سمع منافيهم، قال: يا أبا محمد إذا كان المؤمن غنيا رحيما وصولا له معروف إلى اصحابه اعطاه الله أجره ما ينفق في البر واجره مرتين ضعفين لان الله تعالى يقول في كتابه (وما اموالكم ولا أولادكم بالتي تقربكم عندنا زلقى إلا من آمن وعمل صالحا فاولئك لهم جزاء الضعف بما عملوا وهم في الغرفات آمنون).

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Al Husayn, from Ibn Mahboub, from Ibrahim Al Jazy, from Abu Baseer who said,

‘We mentioned in the presence of Abu Ja’far^-asws, the rich among the Shiah, so it was as if he^-asws did not like what he^-asws heard contrary to them. He^-asws said: ‘O Abu Muhammad! If the Believer was rich, merciful, maintaining good relations to his companions, Allah^-azwj would Give him his Recompense of whatever he spent upon the righteous deeds, and Recompense him twice, double, because Allah^-azwj the High is Saying in His^-azwj Book [34:37] And neither your wealth nor your children, are the things which bring you near Us in status, but whoever believes and do righteous deeds, these it is for whom is a double Recompense for what they do, and they shall be secure in the high places’.[291]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن ابن أبي عمير عن منصور بن يونس قال: قال أبو عبد الله (ع) ان الله تعالى يقول لو لا أن يجد عبدي المؤمن في نفسه لعصبت الكافر بعصابة من ذهب.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Mansour Bin Yunus who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj the High is Saying: “If My^-azwj Believing servant would not find (hurtful feeling) in himself, I^-azwj would have Attached a band of gold upon the Infidel’.[292]

حدثنا أحمد بن محمد عن أبيه عن محمد بن أحمد عن موسى بن عمر عن ابن سنان عن أبي سعيد القماط عن حمران، قال: سمعت أبا جعفر (ع) يقول: إذا كان الرجل على يمينك على رأي ثم تحول إلى يسارك فلا تقل إلا خيرا ولا تبرأ منه حتى تسمع منه ما سمعت وهو على يمينك فان القلوب بين اصبعين من أصابع الله يقلبها كيف يشاء ساعة كذا وساعة كذا وان العبد ربما وفق للخير.

Ahmad Bin Muhammad narrated to us, from his father, form Muhammad Bin Ahmad, from Musa Bin Umar, from Ibn Sinan, from Abu Saeed Al Qamaat, from Hamran who said,

‘I heard Abu Ja’far^-asws saying: ‘If there was a man upon your right upon a view (compatible with yours), then he changes to be upon your left (opposes your view), so do not say (anything) except for the goodness, nor disavow from him until you hear from him what you heard when he was upon your right (compatible view), for the hearts are between two Fingers from the Fingers of Allah^-azwj (between right and wrong), turning wherever He^-azwj so Desires, sometimes such, and sometimes such, and perhaps the servant may be inclined to the goodness’.[293]

وبهذا الاسناد عن محمد بن أحمد باسناده رفعه إلى أبي عبد الله (ع) قال: لو ان مؤمنا تناول شجرة من الارض، أو كفا من تراب لبعث الله تعالى إليه من ينازعه فيه وذلك ان الله تعالى لم يجعل للمؤمن في دولة الباطل نصيبا.

And by this chain, from Muhammad Bin Ahmad, by his chain,

(It has been narrated) raising it to Abu Abdullah^-asws having said: ‘If a Believer were to attain a tree from the earth, or a handful of sand, Allah^-azwj the High Sends to him one who disputes with him with regards to it, and that is because Allah^-azwj the High did not Make a share for the Believer in the state of the falsehood’.[294]

وبهذا الاسناد عن محمد بن أحمد عن يعقوب بن يزيد عن محمد بن سنان عمن ذكره عن أبي عبد الله عليه السلام قال: أخذ الله ميثاق المؤمن على أن لا يقبل قوله ولا يصدق حديثه ولا ينتصف من عدوه ولا يشفى غيظه إلا بفضيحة نفسه لان كل مؤمن ملجم.

And by this chain, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Muhammad Bin Sinan, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Took the Covenant of the Believer upon the stipulation (condition) that his words would not be accepted, nor would his Hadeeth be ratified, nor would he be able to take revenge from his enemies, nor would his anger subside except by bein scandalised himself, because every Believer is reined (straped)’.[295]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن مهزيار عن أخيه عن أحمد بن محمد عن حماد بن عثمان عن أبي بصير عن أبي عبد الله (ع) قال إذا كان يوم القيامة أتى الشمس والقمر في صورة ثورين عبقريين فيقدمان بهما وبمن يعبدهما في النار وذلك انهما عبدا فرضيا.

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Mahziyar, from his brother, from Ahmad Bin Muhammad, from Hamaad Bin Usman, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When it will be the Day of Judgement, the sun and the moon would come in the image of two beautiful bulls, so they would be proceeded with and with the ones who worshipped these two, into the Fire, and that is because these were hypothetical servants’.[296]

حدثنا محمد بن الحسن رحمه الله قال: حدثنا الحسين بن الحسن بن أبان عن الحسين بن سعيد عن النضر بن سويد عن موسى بن بكر عن زرارة عن أبي جعفر (ع) في قول الله تعالى: (ان الصلاة كانت على المؤمنين كتابا موقوتا) قال: موجبا انما يعنى بذلك وجوبها على المؤمنين ولو كانت كما يقولون لهلك سليمان بن داود حين أخر الصلاة حتى توارت بالحجاب، لانه لو صلاها قبل أن تغيب كان وقتا ليس صلاة أطول وقتا من العصر.

Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Musa Bin Bakr, from Zarara,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of the High [4:103] surely the Prayer is a timed Ordinance for the Believers. He^-asws said: ‘It Means by that, it is Obligatory upon the Believers, and had it been as they (people) are saying, Suleyman Bin Dawood^-as would perish when he^-as delayed the Prayer until the sun faded, because, had he^-as Prayed before the disappearance of the sun, it would have been on time, and the Prayer does not take longer than the time of Al-Asr’.[297] 

حدثني محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسن آبادي عن أحمد بن أبي عبد الله البرقي عن عبد العظيم بن عبد الله الحسني قال: حدثني علي بن جعفر عن أخيه موسى بن جعفر عن أبيه عليهما السلام قال: قال علي بن الحسين (ع) ليس لك أن تقعد مع من شئت لان الله تبارك وتعالى يقول: (إذا رأيت الذين يخوضون في آياتنا فاعرض عنهم حتى يخوضوا في حديث غيره، وأما ينسينك الشيطان فلا تقعد بعد الذكرى مع القوم الظالمين) وليس لك أن تتكلم بما شئت لان الله تعالى، قال: (ولا تقف ما ليس لك به علم) ولان رسول الله صلى الله عليه وآله قال: رحم الله عبدا قال خيرا فغنم أو صمت فسلم وليس لك أن تسمع ما شئت لان الله تعالى يقول (ان السمع والبصر والفؤاد كل اولئك كان عنه مسؤلا).

Muhammad Bin Musa Bin Al Mutawakkal narrated to me, from Ali Bin Al Hassan Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Abdul Azeem Bin Abdullah Al Hasany,

(It has been narrated) from Ali son of Ja’far^-asws, from his brother^-asws Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws said: ‘It is not for you to sit with whosoever you like to because Allah^-azwj Blessed and High is Saying [6:68] And when you see those who enter into false discourses about Our Signs, withdraw from them until they enter into some other discourse, and if the Satan causes you to forget, then do not sit after recollection with the unjust people’.

و ليس لك أن تتكلم بما شئت لأن الله عز و جل قال: وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ، و لأن رسول الله (صلى الله عليه و آله) قال: رحم الله عبدا قال خيرا فغنم، أو صمت فسلم. و ليس لك أن تسمع ما شئت، لأن الله عز و جل يقول: إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا.

And it is not for you that you should speak whatsoever you like, because Allah^-azwj Mighty and Majestic Says [17:36] And do not follow that of which you have no knowledge of, and because Rasool-Allah^-saww said: ‘May Allah^-azwj have Mercy upon a servant who speaks good or silently submits’. And it is not for you that you should listen to whatsoever you like because Allah^-azwj Mighty and Majestic is Saying [17:36] surely the hearing and the sight and the heart, all of these, shall be questioned about’.[298]

أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن أحمد عن أحمد ابن محمد السياري قال: حدثنا محمد بن عبد الله بن مهران الكوفي قال: حدثني حنان بن سدير عن أبيه عن أبي اسحاق الليثي قال: قلت لابي جعفر محمد بن علي الباقر عليه السلام يابن رسول الله اخبرني عن المؤمن المستبصر إذا بلغ في المعرفة وكمل هل يزنى؟ قال: اللهم لا، قلت: فيلوط؟ قال: اللهم لا، قلت: فيسرق؟ قال: لا، قلت: فيشرب الخمر؟ قال: لا، قلت: فيأتي بكبيرة من هذه الكبائر أو فاحشة من هذه الفواحش؟ قال: لا قلت: فيذنب ذنبا؟ قال: نعم هو مؤمن مذنب ملم، قلت ما معنى ملم قال: الملم بالذنب لا يلزمه ولا يصير عليه

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Ahmad, from Ahmad Ibn Muhammad Al Sayyari, from Muhammad Bin Abdullah Bin Mharan Al Kufy, from Hanan Bin Sudeyr, from his father, from Abu Is’haq Al Laysi who said,

‘I said to Abu Ja’far Muhammad^-asws Bin Ali Al-Baqir^-asws, ‘O son^-asws of Rasool-Allah^-saww! Inform me about the Believer, with the insight, when he reaches the complete understanding, does he commit adultery?’ He^-asws said: ‘O Allah^-azwj! No!’ I said, ‘So does he commit sodomy?’ He^-asws said: ‘O Allah^-azwj No!’ I said, ‘He steals?’ He^-asws said: ‘No’. I said, ‘He drinks the wine?’ He^-asws said: ‘No’. I said, ‘So does he go to a major sin from these major sins, or immoralities from these immoralities?’ He^-asws said: ‘No’. I said, ‘So, does he commit a sin?’ He^-asws said: ‘Yes. He is a Believer, sinning familiar sins’. I said, ‘What is the meaning of familiar sins?’ He^-asws said: ‘The familiarity with the sins which he neither necessitates it not does he (deliberately) indulge in it’.

قال: فقلت سبحان الله ما اعجب هذا لا يزنى ولا يلوط ولا يسرق ولا يشرب الخمر ولا يأتي بكبيرة من الكبائر ولا فاحشة، فقال: لا عجب من امر الله، ان الله تعالى يفعل ما يشاء ولا يسئل عما يفعل وهم يسئلون فمم عجبت يا ابراهيم؟ سل ولا تستنكف ولا تستحي فان هذا العلم لا يتعلمه مستكبر ولا مستحي،

He (the narrator) said, ‘Glory be to Allah^-azwj! What strangeness it is. He neither commits adultery, nor theft, nor drinks the wine, nor comes with a major sin from the major sins, nor any immorality’. So he^-asws said: ‘Do not be astounded (surprised) from the Command of Allah^-azwj. Allah^-azwj Does whatever He^-azwj so Desires to, and will not be questioned about what He^-azwj does, and they (people) would be questioned. So what are you astounded from, O Ibrahim? Ask, and neither be averse nor be embarrassed, for in this is the knowledge; neither will the arrogant learn it nor the ashamed one’.

قلت: يابن رسول الله اني أجد من شيعتكم من يشرب الخمر ويقطع الطريق ويخيف السبل ويزنى ويلوط ويأكل الربوا ويرتكب الفواحش ويتهاون بالصلاة والصيام والزكاة ويقطع الرحم ويأتي الكبائر، فكيف هذا ولم ذاك؟ فقال: يا ابراهيم هل يختلج في صدرك شئ غير هذا، قلت: نعم يابن رسول الله اخرى اعظم من ذلك! فقال: وهو ما يا أبا اسحاق؟

I said, ‘O son^-asws of Rasool-Allah^-saww! I find from your^-asws Shiah, one who drinks the wine, and cuts off the road (bandit), and scaring the travellers, and committing adultery, and sodomy, and consuming the usury, and indulging in the immoralities, and being careless about the Prayer, and the Fasts, and the Zakat, and cutting-off relationships, and coming to the major sins. So how is this, and why is that so?’ So he^-asws said: ‘O Ibrahim! Is there anything other than this in your chest which is disturbing you?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww! Another one which is more grievous than that!’ So he^-asws said: ‘And what is it, O Abu Is’haq?’

قال: فقلت يابن رسول الله وأجد من اعدائكم ومنا صبيكم من يكثر من الصلاة ومن الصيام ويخرج الزكاة ويتابع بين الحج والعمرة ويحرص على الجهاد ويأثر على البر وعلى صلة الارحام ويقضي حقوق اخوانه ويواسيهم من ماله ويتجنب شرب الخمر والزنا واللواط وسائر الفواحش فمم ذاك؟ ولم ذاك؟ فسره لي يابن رسول الله وبرهنه وبينه، فقد والله كثر فكري وأسهر ليلي وضاق ذرعي،

He (the narrator) said, ‘So I said, ‘O son^-asws of Rasool-Allah^-saww! And I find from your^-asws enemies and from the Hostile ones (Nasibis), one who is frequent in the Prayers, and one who Fasts, and takes out the Zakat, and is obedient between the Hajj and the Umrah, and is greedy for the Jihad, and prefers upon the righteousness, and upon the maintenance of the relationships, and fulfils the rights of his brethren, and consoles them from his wealth, and keeps away from drinking the wine, and the adultery, and the sodomy, and rest of the immoralities. So what is that? And why is that so? Therefore, explain it to me, O son^-asws of Rasool-Allah^-saww, and demonstrate it, and prove it. By Allah^-azwj! My worries are frequent, and I stay awake at nights, and I am fed up’.

قال: فتبسم الباقر صلوات الله عليه، ثم قال: يا ابراهيم خذ اليك بيانا شافيا فيما سألت وعلما مكنونا من خزائن علم الله وسره

He (the narrator) said, ‘So, Al-Baqir^-asws smiled, then said: ‘O Ibrahim! Take for yourself explanations which are a healing with regards to what you have asked, and hidden knowledge from the Treasures of the Knowledge of Allah^-azwj, and His^-azwj Secrets.

اخبرني يا ابراهيم كيف تجد اعتقادهما قلت: يابن رسول الله اجد محبيكم وشيعتكم على ما هم فيه مما وصفته من افعالهم لو اعطي احدهما ما بين المشرق والمغرب ذهبا وفضة أن يزول عن ولايتكم ومحبتكم إلى موالاة غيركم وإلى محبتهم ما زال ولو ضربت خياشيمه بالسيوف فيكم ولو قتل فيكم ما ارتدع ولا رجع عن محبتكم وولايتكم،

Inform me, O Ibrahim! How do you find the beliefs of these two?’ I said, ‘O son^-asws of Rasool-Allah^-saww! I find those that love you^-asws, and your^-asws Shiah upon what they are in, from what is described from their deeds such that if one of them is given (all the) gold what is between the East and the West that they should decline from your^-asws Wilayah and your^-asws love to go to the wilayah of others and to their love, they will not go, and if one were to strike their body parts with the swords regarding you^-asws, and even if they are killed regarding you^-asws, they would not turn, nor return from your^-asws love and your^-asws Wilayah.

ورأي الناصب على ما هو عليه مما وصفته من افعالهم لو اعطى احدكم ما بين المشرق والمغرب ذهبا وفضة أن يزول عن محبة الطواغيت وموالاتهم إلى موالاتكم ما فعل ولا زال ولو ضربت خياشيمه بالسيوف فيهم ولو قتل فيهم ما ارتدع ولا رجع وإذا سمع احدهم منقبة لكم وفضلا اشمأز من ذلك وتغير لونه ورأي كراهية ذلك في وجهه بغضا لكم وحبة لهم،

And I see the Hostile one (Nasibi) upon what he is on, from what is described from their deeds, if one of them were given (all) the gold and silver from what is between the East and the West that they should decline from the love of the tyrants and their wilayah to be upon your^-asws Wilayah, he would not do it, nor would he even if his body parts were to be struck by the swords regarding them, and even if they were killed regarding them, they would not turn, nor return. And when one of them hears a lauding (Manqabat) for you^-asws, and virtues, he is straitened from that, and his colour changes, and I can see the abhorrence of that in his face, hatred for you^-asws and love for them’.

قال فتبسم الباقر عليه السلام، ثم قال: يا ابراهيم هاهنا (هلكت العامة الناصبة تصلى نارا حامية تسقى من عين آنية) ومن اجل ذلك قال تعالى (وقدمنا إلى ما عملوا من عمل فجعلناه هباء منثورا) ويحك يا ابراهيم، اتدرى ما السبب والقصة في ذلك وما الذي قد خفي على الناس منه، قلت: يابن رسول الله فبينه لي واشرحه وبرهنه،

He (the narrator) said, ‘Al-Baqir^-asws smiled, then said: ‘O Ibrahim!  Over here, the general Muslims are destroyed [88:3] Labouring, hostile one (Nasibi) [88:4] Entering into burning fire [88:5] Made to drink from a boiling spring, and due to that Allah^-azwj the High Said [25:23] And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust. Woe be unto you, O Ibrahim! Do you know what is the cause and the story regarding that, and what is that which is hidden upon the people from it?’ I said, ‘O son^-asws of Rasool-Allah^-saww! So demonstrate it for me, and expand it, and prove it’.  

قال: يا ابراهيم ان الله تبارك وتعالى لم يزل عالما قديما خلق الاشياء لا من شئ ومن زعم ان الله تعالى خلق الاشياء من شئ فقد كفر لانه لو كان ذلك الشئ الذي خلق منه الاشياء قديما معه في ازليته وهويته كان ذلك الشئ ازليا بل خلق الله تعالى الاشياء كلها لا من شئ، فكان مما خلق الله تعالى ارضا طيبة ثم فجر منها ماء عذبا زلالا فعرض عليها ولايتنا أهل البيت فقبلتها فاجرى ذلك الماء عليها سبعة أيام طبقها وعمها، ثم أنضب ذلك الماء عنها، فاخذ من صفوة ذلك الطين طينا فجعله طين الائمة عليهم السلام، ثم أخذ ثفل ذلك الطين فخلق منه شيعتنا ولو ترك طينتكم يا ابراهيم على حاله كما ترك طينتنا لكنتم ونحن شيئا واحدا،

He^-asws said: ‘O Ibrahim! Allah^-azwj Blessed and High never ceased to be Knowledgeable from before, Created the things, not from a thing. And the one who alleges that Allah^-azwj the High Created the things from something, so he has blasphemed, because had it been like that, the thing which from which the things were Created would be older in their existence. But Allah^-azwj the High Created the things, all of them from, not from something. So, from what Allah^-azwj the High Created, was pure earth. Then clear water burst from it, so He^-azwj Presented our^-asws Wilayah of the People^-asws of the Household, upon it. So it accepted it. So the water flowed upon it for seven days, layered upon it. Then that water drained from it. So He^-azwj Took from the elite of that clay, and Made it to be the clay of the Imam^-asws. Then He^-azwj Took the residue for that clay, so He^-azwj Created our^-asws Shiah from it. And had your clay been left, O Ibrahim, upon its state, just as our^-asws clay was, you and us^-asws would have been one thing’.

قلت: يابن رسول الله فما فعل بطينتنا؟ قال اخبرك يا ابراهيم خلق الله تعالى بعد ذلك ارضا سبخة خبيثة منتنة، ثم فجر منها ماء اجاجا آسنا مالحا فعرض عليها ولايتنا أهل البيت فلم تقبلها فاجرى ذلك الماء عليها سعبة أيام حتى طبقها وعمها، ثم نضب ذلك الماء عنها، ثم أخذ من ذلك الطين فخلق منه الطغاة وأئمتهم، ثم مزجه بثفل طينتكم ولو ترك طينتهم على حالها ولم يمزج بطينتكم لم يشهدوا الشهادتين ولا صلوا ولا صاموا ولا زكوا ولا حجوا ولا أدوا الامانة ولا اشبهوكم في الصور وليس شئ أكبر على المؤمن من ان يرى صورة عدوه مثل صورته،

I said, ‘O son^-asws of Rasool-Allah^-saww! So what was done with our clay?’ He^-asws said: ‘I^-asws will inform you, O Ibrahim! Allah^-azwj the High Created a land after that, swampy, malignant, smelly. Then bitter water burst forth from it, salty. So He^-azwj Presented our^-asws Wilayah of the People^-asws of the Household, upon it, but it did not accept it. So that water flowed upon it for seven days until it layered it. Then that water drained from it. Then He^-azwj Took from that clay, so He^-azwj Created from it, the tyrants and their leaders. Then He^-azwj Blended with the residue of your clay. And had their clay been left upon its state and not mixed with your clay, they would neither have testified to the two testimonies, nor Prayed, nor Fasted, nor given Zakat, nor performed Hajj, nor paid back the entrustment, now would they have resembled you in the faces. And there is nothing greater (more grievous) upon the Believer than when he sees the face of his enemy to be similar to his face’.

قلت يابن رسول الله فما صنع بالطينتين، قال: مزج بينهما بالماء الاول والماء الثاني، ثم عركها عرك الاديم، ثم أخذ من ذلك قبضة، فقال: هذه إلى الجنة ولا ابالي، وأخذ قبضة اخرى، وقال: هذه إلى النار ولا ابالي ثم خلط بينهما ووقع من سنخ المؤمن وطينته على سنخ الكافر وطينته ووقع من سنخ الكافر وطينته على سنخ المؤمن وطينته،

I said, ‘O son^-asws of Rasool-Allah^-saww! So what was done with the two clays?’ He^-asws said: ‘Blended between the two of them with the second water, then it was scrubbed with a scrubbing. Then He^-azwj Took a Handful from that, so He^-azwj Said: “These are to the Paradise and I^-azwj do not Care”. And He^-azwj Took another Handful, and Said: “These are to the Fire and I^-azwj do not Care”. Then He^-azwj Mixed the two, and from the origin of Believer and his clay fell upon the origin of the Infidel and his clay; and from the origin of the Infidel and his clay fell upon the origin of the Believer and his clay.

فما رأيته من شيعتنا من زنا أو لواط أو ترك صلاة أو صوم أو حج أو جهاد أو خيانة أو كبيرة من هذه الكبائر فهو من طينة الناصب وعنصره الذي قد مزج فيه لان من سنخ الناصب وعنصره وطينته اكتساب المآثم والفواحش والكبائر.

So what you saw from our^-asws Shiah, the one who commits adultery, or sodomy, or neglects the Prayer, or Fasts, or Hajj, or Jihad, or betrays the trusts, or indulges in major sins from these major sins, so it is from the clay of the Hostile one (Nasibi) and his elements which had been mixed up, because it is from the origin of the Nasibi and his elements, and his clay, and it is his clay which attains the sins and the immoralities, and the major sins.

وما رأيت من الناصب من مواظبته على الصلاة والصيام والزكاة والحج والجهاد وابواب البر فهو من طينة المؤمن وسنخه الذي قد مزج فيه لان من سنخ المؤمن وعنصره وطينته أكتساب الحسنات واستعمال الخير واجتناب المآثم

And what you saw from the Nasibis, one who was regular upon the Prayer, and the Fasts, and the Zakat, and the Hajj, and the Jihaad, and the doors of the righteousness, so it is from the clay of the Believer and his elements which have been mixed up from the origins of the Believer and his elements, and it is his clay which attain the good deeds and working the goodness, and keeping away from the sins.

فإذا عرضت هذه الاعمال كلها على الله تعالى قال: انا عدل لا أجور ومنصف لا أظلم وحكم لا احيف ولا اميل ولا اشطط الحقوا الاعمال السيئة التي اجترحها المؤمن بسنخ الناصب وطينته، والحقوا الاعمال الحسنة التي اكتسبها الناصب بسنخ المؤمن وطينته ردوها كلها إلى أصلها، فانى أنا الله لا إله إلا أن عالم السر واخفى، وأنا المطلع على قلوب عبادي لا احيف ولا أظلم ولا الزم احدا إلا ما عرفته منه قبل ان اخلقه.

So when all these deeds are presented to Allah^-azwj the High, He^-azwj will Say: “I^-azwj am Just not tyrannous, Equitable not unjust, and Wise not prejudicial, nor would I^-azwj transgress. I^-azwj shall Attach the evil deeds which the Believer did by the origin of the Nasibi and his clay, and Attach the good deeds which the Nasibi did by the origin of the Believer and his clay, and Return all of these to its origins, so I^-saww am Allah^-azwj, there is no god except for Me^-azwj. I^-azwj am a Knower of the secrets and the concealed, and I^-azwj and I^-azwj am familiar of the hearts of My^-azwj servants. I^-azwj am neither prejudicial, not unjust, nor will I^-azwj Enforce anyone except what I^-azwj Recognise from him from before I^-azwj Created him’. 

ثم قال الباقر عليه السلام: أقرأ يا ابراهيم هذه الآية قلت: يابن رسول الله أية آية، قال، قوله تعالى (قال معاذ الله أن يأخذ إلا من وجدنا متاعنا عنده إنا إذا لظالمون) هو في الظاهر ما تفهمونه هو والله في الباطن هذا بعينه يا ابراهيم ان للقرآن ظاهرا وباطنا ومحكما ومتشابها وناسخا ومنسوخا،

Then Al-Baqir^-asws said: ‘Recite this Verse, O Ibrahim!’ I said, ‘O son^-asws of Rasool-Allah^-saww, which Verse?’ He^-asws said: ‘The Words of the High [12:79] He said: I seek Refuge with Allah that we should seize other than him with whom we found our property, for then most surely we would be unjust. It is in the apparent, what you understand it to be. By Allah^-azwj! In its esoteric, exactly it. O Ibrahim! For the Quran there is an apparent, and an esoteric, and a Decisive, and an Allegorical, and an Abrogating, and an Abrogated’.

ثم قال: أخبرني يا ابراهيم عن الشمس إذا طلعت وبدا شعاعها في البلدان أهو باين من القرص؟ قلت: في حال طلوعه باين، قال: أليس إذا غابت الشمس اتصل ذلك الشعاع بالقرص حتى يعود إليه؟ قلت: نعم، قال: كذلك يعود كل شئ إلى سنخه وجوهره وأصله، فإذا كان يوم القيامة نزع الله تعالى سنخ الناصب وطينته مع اثقاله وأوزاره من المؤمن فيلحقها كلها بالناصب وينزع سنخ المؤمن وطينته مع حسناته وأبواب بره واجتهاده من الناصب فيلحقها كلها بالمؤمن، افترى هاهنا ظلما أو عدوانا؟ قلت: لا يابن رسول الله،

Then he^-asws said: ‘Inform me, O Ibrahim, about the sun when it emerges, and initiates its rays in the cities, are these dissociated from the disc (of the sun)?’ I said, ‘In the state of its emergence these are dissociated’. He^-asws said: ‘Is it not, when the sun sets, those rays are with the disc until they return to it?’ I said, ‘Yes’. He^-asws said: ‘Similar to that, everything will return back to its origin and its essence, and its roots. So when it will be the Day of Judgement, Allah^-azwj would Strip off the origin of the Nasibi, and his clay alog with his weight and his burden from the Believer, so He ^-azwj would Attach all of these with the Nasibi, and Strip off the origin of the Believer, and his clay, along with his good deeds, and the doors of righteousness, and his striving, away from the Nasibi, so He^-azwj would Attach all of these with the Believer. Do you see any injustice or aggression over here?’ I said, ‘No, O son^-asws of Rasool-Allah^-saww!’.

قال: هذا والله القضاء الفاصل والحكم القاطع والعدل البين لا يسئل عما يفعل وهم يسئلون هذا يا ابراهيم الحق من ربك فلا تكم من الممترين هذا من حكم الملكوت، قلت: يابن رسول الله وما حكم الملكوت؟ قال: حكم الله حكم أنبيائه، وقصة الخضر وموسى عليهما السلام حين استصحبه، فقال: (إنك لن تستطيع معي صبرا وكيف تصبر على ما لم تحط به خبرا)

He^-asws said: ‘By Allah^-azwj! This is the Ordained, the Decision, and the Judgement, the cutting-off (of all arguments), the Justice, the Proof, the manifest. He^-azwj will not be question about what He^-azwj Does, and they (people) would be questioned. This, O Ibrahim, is the Truth from your Lord^-azwj. So do not be from the doubters, this is from the Judgements of the Kingdom’. I said, ‘O son^-asws of Rasool-Allah^-saww! And what is the Judgement of the Kingdom?’ He^-asws said: ‘The Judgement of Allah^-azwj, judgement of His^-azwj Prophets^-as, and story of Al Khizr^-as and Musa^-as when he^-as accompanied him^-as. So he (Al-Khizr^-as) said [18:67] He said: Surely you cannot have patience with me [18:68] And how can you have patience upon that of which you have not got any news of?.

افهم يا إبراهيم واعقل انكر موسى على الخضر واستفظع أفعاله، حتى قال له الخضر يا موسى ما فعلته عن امرى إنما فعلته عن امر الله تعالى، من هذا ويحك يا إبراهيم قرآن يتلى وأخبار تؤثر عن الله تعالى من رد منها حرفا فقد كفر واشرك ورد على الله تعالى.

Understand, O Ibrahim, and be wiser! Musa^-as denied upon Al-Khizr^-as and disapproved of his^-as deeds, until Al-Khizr^-as said to him^-as: ‘I^-as did not do it of my^-as own accord, but rather I^-as did it from the Command of Allah^-azwj the High’. Woe be unto you, O Ibrahim! From this recitation of the Quran, and the News, are Impacts from Allah^-azwj the High. The one who repulses one letter from it, so he has blasphemed and associated, and repulsed to Allah^-azwj the High’.

قال الليثي: فكأني لم أعقل الآيات وأنا أقرأها أربعين سنة إلا ذلك اليوم فقلت يابن رسول الله ما اعجب هذا تؤخذ حسنات أعدائكم فترد على شيعتكم، وتؤخذ سيئات محبيكم فترد على مبغضيكم؟! قال: أي الله الذي لا إله إلا هو فالق الحبة وبارئ النسمة وفاطر الارض والسماء ما اخبرتك إلا بالحق وما أنبئتك إلا الصدق وما ظلمهم الله، وما الله بظلام للعبيد، وان ما اخبرتك لموجود في القرآن كله، قلت: هذا بعينه يوجد في القرآن، قال: نعم يوجد في أكثر من ثلاثين موضعا في القرآن، أتحب ان اقرأ ذلك عليك؟ قلت بلى يابن رسول الله،

Al-Laysi (the narrator) said, ‘So, it was as if I had never understood the Verses except on that day, and I had been reciting these for forty years. So I said, ‘O son^-as of Rasool-Allah^-saww! How strange is this. You^-asws would be taking the good deeds of your^-asws enemies and be returning these upon your^-as Shiah, and you^-as would take the evil deeds of those that love you^-asws, so you^-asws would return them upon those that hate you^-asws?’ He^-asws said: ‘Yes. Allah^-azwj is He^-azwj. There is no god except from Him^-azwj, the Splitter of the seed, and Formulator of the person, and Originator of the earth and the sky. Did I^-asws not inform you except the truth, and did I^-asws not give you the news except for the true? And Allah^-azwj would not be unjust to them [3:182] and Allah is not in the least unjust to the servants. And I^-asws have not (even) informed you of what is to be found in the Quran, all of it’. I said, ‘This exactly is to be found in the Quran?’ He^-asws said: ‘Yes, it is found in more than thirty places in the Quran. Would you like that I^-asws recite that to you?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww’.

فقال: قال الله تعالى (وقال الذين كفروا للذين آمنوا اتبعوا سبيلنا ولنحمل خطاياكم وما هم بحاملين من خطاياهم من شئ انهم لكاذبون وليحملن اثقالهم واثقالا مع اثقالهم) الآية، ازيدك يا ابراهيم قلت بلى يابن رسول الله

So he^-asws said: ‘Allah^-azwj the High Says [29:12] And those who disbelieve say to those who believe: Follow our way and we will bear your wrongs. And never shall they be the bearers of any of their wrongs; they are lying [29:13] And they shall carry their own burdens, and (other burdens) along with their own burdens – the Verse. Shall I^-asws increase for you, O Ibrahim?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’

قال (ليحملوا أوزارهم كاملة يوم القيامة ومن اوزار الذين يضلونهم بغير علم ألا ساء ما يزرون) اتحب ان أزيدك؟ قلت: بلى يابن رسول الله،

He^-asws said: ‘[16:25] That they may bear their burdens entirely on the Day of Judgement, and (also) of the burdens of those whom they are leading astray without knowledge; Indeed, evil is what they are bearing. Would you like me^-asws to increase for you?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’

قال: (فاولئك يبدل الله سيئاتهم حسنات وكان الله غفورا رحيما) يبدل الله سيئات شيعتنا حسنات، ويبدل الله حسنات اعدائنا سيئات، وجلال الله ان هذا لمن عدله وانصافه لاراد لقضائه ولا معقب لحكمه وهو السميع العليم، ألم أبين لك أمر المزاج والطينتين من القرآن؟ قلت: بلى يابن رسول الله،

He^-asws said: ‘[25:70] so these are they for whom Allah would Exchange their evil deeds to good ones; and Allah is ever Forgiving, Merciful. Allah^-azwj will Exchange the evil deeds of our^-asws Shiah into good deeds, and Allah^-azwj will Exchange the good deeds of our^-asws enemies into evil deeds. And the Majesty of Allah^-azwj is such that this is from His^-azwj Justice, and His^-azwj Fairness. There is no repelling His^-azwj Judgement, nor turning around to His^-azwj Decision, and He^-azwj is the Hearing, the Knowing. Shall I^-asws prove to you the matter of the mixing of the two clays from the Quran?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’

قال: إقرأ يا ابراهيم: (الذين يجتنبون كبائر الاثم والفواحش إلا اللمم ان ربك واسع المغفرة هو اعلم بكم إذا أنشأكم من الارض) يعنى من الارض الطيبة والارض المنتنة (فلا تزكوا أنفسكم هو اعلم بمن اتقى) يقول لا يفتخر احدكم بكثرة صلاته وصيامه وزكاته ونسكه لان الله تعالى اعلم من اتقى منكم فان ذلك من قبل اللمم – وهو المزاج – ازيدك يا ابراهيم، قلت: بلى يابن رسول الله

He^-asws said: ‘Recite, O Ibrahim! [53:32] Those who keep aloof from the great sins and the immoralities except for the ‘Lamam’; surely your Lord is liberal in Forgiving. He knows you best when He brings you forth from the earth – Meaning from the earth is the clay, and the earth is clayed – therefore do not attribute purity to your souls; He knows him who fears. He^-azwj is Saying that let not one of you pride with the frequency of his Prayers, and his Fasts, and his Zakat, and his rituals, because Allah^-azwj the High Knows the one who fears among you. So in that is before the ‘Lamam’ – and it is the mixing. Shall I^-asws increase for you, O Ibrahim?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’ 

قال: (كما بدأكم تعودون فريقا هدى وفريقا حق عليهم الضلالة إنهم اتخذوا الشياطين اولياء من دون الله) يعني أئمة الجور دون أئمة الحق (ويحسبون انهم مهتدون)

He^-asws said: ‘[7:29] as He Originated you, so shall you also return [7:30] A party has He Guided aright and (as for another) party, straying is justly their due, surely they took the Satans for guardians besides Allah – Meaning the unjust imams besides the Imams^-asws of the Truth and they reckon that they are rightly Guided’.

خذها اليك يا ابا اسحاق فو الله انه لمن غرر أحاديثنا وباطن سرايرنا ومكنون خزائننا، وانصرف ولا تطلع على سرنا احدا إلا مؤمنا مستبصرا فانك إن أذعت سرنا بليت في نفسك ومالك وأهلك وولدك.

Take it for you, O Abu Is’haq! By Allah^-azwj, it is from the dangerous of our^-asws Hadeeth, and the esoteric of our^-asws secrets, and the hidden of our^-asws treasures. And leave, and do not notify our^-asws secrets to anyone except for a Believer with insight, for if you were to broadcast our^-asws secret, you would be afflicted with yourself, and your wealth, and your family, and your children’.[299]  

(تم الكتاب)

The book is completed

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[1] ILLAL AL SHARAIE – V 2 Ch 251 H 1

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[7] ILLAL AL SHARAIE – V 2 Ch 257 H 2

[8] ILLAL AL SHARAIE – V 2 Ch 258 H 1

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[15] ILLAL AL SHARAIE – V 2 Ch 266 H 1

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[19] ILLAL AL SHARAIE – V 2 Ch 269 H 3

[20] ILLAL AL SHARAIE – V 2 Ch 270 H 1

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[22] ILLAL AL SHARAIE – V 2 Ch 272 H 1

[23] ILLAL AL SHARAIE – V 2 Ch 273 H 1

[24] ILLAL AL SHARAIE – V 2 Ch 275 H 1

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[26] ILLAL AL SHARAIE – V 2 Ch 276 H 2

[27] ILLAL AL SHARAIE – V 2 Ch 277 H 1

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[29] ILLAL AL SHARAIE – V 2 Ch 278 H 1

[30] ILLAL AL SHARAIE – V 2 Ch 279 H 1

[31] ILLAL AL SHARAIE – V 2 Ch 281 H 1

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[34] ILLAL AL SHARAIE – V 2 Ch 282 H 3

[35] ILLAL AL SHARAIE – V 2 Ch 286 H 1

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[38] ILLAL AL SHARAIE – V 2 Ch 289 H 1

[39] ILLAL AL SHARAIE – V 2 Ch 289 H 2

[40] ILLAL AL SHARAIE – V 2 Ch 289 H 3

[41] ILLAL AL SHARAIE – V 2 Ch 289 H 4

[42] ILLAL AL SHARAIE – V 2 Ch 289 H 5

[43] ILLAL AL SHARAIE – V 2 Ch 289 H 6

[44] ILLAL AL SHARAIE – V 2 Ch 289 H 7

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[52] ILLAL AL SHARAIE – V 2 Ch 295 H 2

[53] ILLAL AL SHARAIE – V 2 Ch 295 H 3

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[55] ILLAL AL SHARAIE – V 2 Ch 297 H 1

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[69] ILLAL AL SHARAIE – V 2 Ch 302 H 1

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[76] ILLAL AL SHARAIE – V 2 Ch 308 H 2

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[78] ILLAL AL SHARAIE – V 2 Ch 310 H 1

[79] ILLAL AL SHARAIE – V 2 Ch 310 H 2

[80] ILLAL AL SHARAIE – V 2 Ch 311 H 1

[81] ILLAL AL SHARAIE – V 2 Ch 312 H 1

[82] ILLAL AL SHARAIE – V 2 Ch 312 H 2

[83] ILLAL AL SHARAIE – V 2 Ch 312 H 3

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[86] ILLAL AL SHARAIE – V 2 Ch 312 H 6

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[91] ILLAL AL SHARAIE – V 2 Ch 313 H 1

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[103] ILLAL AL SHARAIE – V 2 Ch 317 H 3

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[115] ILLAL AL SHARAIE – V 2 Ch 325 H 4

[116] ILLAL AL SHARAIE – V 2 Ch 325 H 2

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[118] ILLAL AL SHARAIE – V 2 Ch 325 H 4

[119] ILLAL AL SHARAIE – V 2 Ch 325 H 5

[120] ILLAL AL SHARAIE – V 2 Ch 325 H 6

[121] ILLAL AL SHARAIE – V 2 Ch 325 H 7

[122] ILLAL AL SHARAIE – V 2 Ch 325 H 8

[123] ILLAL AL SHARAIE – V 2 Ch 326 H 1

[124] ILLAL AL SHARAIE – V 2 Ch 326 H 2

[125] ILLAL AL SHARAIE – V 2 Ch 326 H 3

[126] ILLAL AL SHARAIE – V 2 Ch 326 H 4

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[129] ILLAL AL SHARAIE – V 2 Ch 326 H 7

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[131] ILLAL AL SHARAIE – V 2 Ch 326 H 9

[132] ILLAL AL SHARAIE – V 2 Ch 326 H 10

[133] ILLAL AL SHARAIE – V 2 Ch 326 H 11

[134] ILLAL AL SHARAIE – V 2 Ch 326 H 12

[135] ILLAL AL SHARAIE – V 2 Ch 326 H 13

[136] ILLAL AL SHARAIE – V 2 Ch 326 H 14

[137] ILLAL AL SHARAIE – V 2 Ch 326 H 15

[138] ILLAL AL SHARAIE – V 2 Ch 326 H 16

[139] ILLAL AL SHARAIE – V 2 Ch 326 H 17

[140] ILLAL AL SHARAIE – V 2 Ch 327 H 1

[141] ILLAL AL SHARAIE – V 2 Ch 328 H 1

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[145] ILLAL AL SHARAIE – V 2 Ch 329 H 1

[146] ILLAL AL SHARAIE – V 2 Ch 330 H 1

[147] ILLAL AL SHARAIE – V 2 Ch 331 H 1

[148] ILLAL AL SHARAIE – V 2 Ch 331 H 2

[149] ILLAL AL SHARAIE – V 2 Ch 332 H 1

[150] ILLAL AL SHARAIE – V 2 Ch 333 H 1

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[155] ILLAL AL SHARAIE – V 2 Ch 338 H 1

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[159] ILLAL AL SHARAIE – V 2 Ch 340 H 2

[160] ILLAL AL SHARAIE – V 2 Ch 340 H 3

[161] ILLAL AL SHARAIE – V 2 Ch 340 H 4

[162] ILLAL AL SHARAIE – V 2 Ch 340 H 5

[163] ILLAL AL SHARAIE – V 2 Ch 340 H 6

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[165] ILLAL AL SHARAIE – V 2 Ch 341 H 1

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[167] ILLAL AL SHARAIE – V 2 Ch 343 H 2

[168] ILLAL AL SHARAIE – V 2 Ch 343 H 4

[169] ILLAL AL SHARAIE – V 2 Ch 343 H 6

[170] ILLAL AL SHARAIE – V 2 Ch 343 H 7

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[173] ILLAL AL SHARAIE – V 2 Ch 345 H 1

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[189] ILLAL AL SHARAIE – V 2 Ch 357 H 1

[190] ILLAL AL SHARAIE – V 2 Ch 357 H 2

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[196] AL ILLAL AL SHARAIE – V 2 Ch 360 H 1

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[202] AL ILLAL AL SHARAIE – V 2 Ch 364 H 1

[203] AL ILLAL AL SHARAIE – V 2 Ch 365 H 1

[204] AL ILLAL AL SHARAIE – V 2 Ch 365 H 2

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[206] AL ILLAL AL SHARAIE – V 2 Ch 367 H 1

[207] AL ILLAL AL SHARAIE – V 2 Ch 368 H 1

[208] AL ILLAL AL SHARAIE – V 2 Ch 369 H 2

[209] AL ILLAL AL SHARAIE – V 2 Ch 369 H 3

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[212] AL ILLAL AL SHARAIE – V 2 Ch 369 H 6

[213] AL ILLAL AL SHARAIE – V 2 Ch 370 H 1

[214] AL ILLAL AL SHARAIE – V 2 Ch 370 H 2

[215] AL ILLAL AL SHARAIE – V 2 Ch 371 H 1

[216] AL ILLAL AL SHARAIE – V 2 Ch 371 H 2

[217] AL ILLAL AL SHARAIE – V 2 Ch 371 H 3

[218] AL ILLAL AL SHARAIE – V 2 Ch 371 H 5

[219] AL ILLAL AL SHARAIE – V 2 Ch 372 H 1

[220] AL ILLAL AL SHARAIE – V 2 Ch 372 H 2

[221] AL ILLAL AL SHARAIE – V 2 Ch 373 H 1

[222] AL ILLAL AL SHARAIE – V 2 Ch 378 H 1

[223] AL ILLAL AL SHARAIE – V 2 Ch 379 H 1

[224] AL ILLAL AL SHARAIE – V 2 Ch 380 H 1

[225] AL ILLAL AL SHARAIE – V 2 Ch 382 H 1

[226] AL ILLAL AL SHARAIE – V 2 Ch 383 H 1

[227] AL ILLAL AL SHARAIE – V 2 Ch 384 H 1

[228] AL ILLAL AL SHARAIE – V 2 Ch 385 H 1

[229] AL ILLAL AL SHARAIE – V 2 Ch 385 H 2

[230] AL ILLAL AL SHARAIE – V 2 Ch 385 H 3

[231] AL ILLAL AL SHARAIE – V 2 Ch 385 H 4

[232] AL ILLAL AL SHARAIE – V 2 Ch 385 H 5

[233] AL ILLAL AL SHARAIE – V 2 Ch 385 H 6

[234] AL ILLAL AL SHARAIE – V 2 Ch 385 H 8

[235] AL ILLAL AL SHARAIE – V 2 Ch 385 H 10

[236] AL ILLAL AL SHARAIE – V 2 Ch 385 H 11

[237] AL ILLAL AL SHARAIE – V 2 Ch 385 H 13

[238] AL ILLAL AL SHARAIE – V 2 Ch 385 H 14

[239] AL ILLAL AL SHARAIE – V 2 Ch 385 H 15

[240] AL ILLAL AL SHARAIE – V 2 Ch 385 H 17

[241] AL ILLAL AL SHARAIE – V 2 Ch 385 H 18

[242] AL ILLAL AL SHARAIE – V 2 Ch 385 H 19

[243] AL ILLAL AL SHARAIE – V 2 Ch 385 H 20

[244] AL ILLAL AL SHARAIE – V 2 Ch 385 H 21

[245] AL ILLAL AL SHARAIE – V 2 Ch 385 H 22

[246] AL ILLAL AL SHARAIE – V 2 Ch 385 H 23

[247] AL ILLAL AL SHARAIE – V 2 Ch 385 H 24

[248] AL ILLAL AL SHARAIE – V 2 Ch 385 H 25

[249] AL ILLAL AL SHARAIE – V 2 Ch 385 H 26

[250] AL ILLAL AL SHARAIE – V 2 Ch 385 H 27

[251] AL ILLAL AL SHARAIE – V 2 Ch 385 H 28

[252] AL ILLAL AL SHARAIE – V 2 Ch 385 H 30

[253] AL ILLAL AL SHARAIE – V 2 Ch 385 H 31

[254] AL ILLAL AL SHARAIE – V 2 Ch 385 H 33

[255] AL ILLAL AL SHARAIE – V 2 Ch 385 H 34

[256] AL ILLAL AL SHARAIE – V 2 Ch 385 H 36

[257] AL ILLAL AL SHARAIE – V 2 Ch 385 H 37

[258] AL ILLAL AL SHARAIE – V 2 Ch 385 H 38

[259] AL ILLAL AL SHARAIE – V 2 Ch 385 H 39

[260] AL ILLAL AL SHARAIE – V 2 Ch 385 H 40

[261] AL ILLAL AL SHARAIE – V 2 Ch 385 H 41

[262] AL ILLAL AL SHARAIE – V 2 Ch 385 H 42

[263] AL ILLAL AL SHARAIE – V 2 Ch 385 H 43

[264] AL ILLAL AL SHARAIE – V 2 Ch 385 H 44 (Extract)

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[273] AL ILLAL AL SHARAIE – V 2 Ch 385 H 55

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[279] AL ILLAL AL SHARAIE – V 2 Ch 385 H 61

[280] AL ILLAL AL SHARAIE – V 2 Ch 385 H 62

[281] AL ILLAL AL SHARAIE – V 2 Ch 385 H 63

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[299] AL ILLAL AL SHARAIE – V 2 Ch 385 H 81