Food Intake Habits of Today

Summary:

Today, the diet consumed in most countries is rich in calories, mainly due to lower food prices compared to other living expenses, as most of us tend to enjoy a variety of delicious foods in our three-meals-a-day lifestyle.  In urban areas, work is generally less physically demanding, and longer working and commuting hours in the offices make it challenging for people to find time for exercise. The stress of work and meeting both ends meet is further exacerbated by our excessive intake of unhealthy foods, i.e., fast foods, chocolate and sweets, snacks and sugary drinks, causing premature diseases, i.e., diabetes, blood pressure, and obesity.[1]  Additional damage to health comes from the addictive habits, i.e., nicotine, high sugar and caffeine content drinks.[2]

Islam encourages us to eat moderately and fast three days a month (on the first Thursday, middle Wednesday, and last Thursday), and avoid excessive eating (little food along with water and still leaving some room for air).[3][4] Islam also advises against snacking between meals.[5]  For example, see Imam Ali Al-Reza^-asws‘s advice on food intake during the twelve months of the year, Appendix I.

Imam Ali^-asws Ibn Abi Talib^-asws, used to dislike being addicted to the meat (eating too much meat), and was saying: ‘The ferocity (harmful effects) of it is like the ferocity of the wine…’ (Hadith to follow).^[6]

Ahadith related to eating meat, i.e., chicken, stunning and slaughtering are presented in separate articles, i.e.,

Stunning And Slaughtering | Hubeali

Broiler Chicken | Hubeali

Food Consumption Manners | Hubeali

Meat Intake Frequency | Hubeali

For sweet intake, word ‘Halawa’ is mentioned in the Ahadith, which in those days would mean anything with sweet taste, i.e., the sweet of Rasool-Allah^-saww was the dates.^[7] From the historical accounts, we find during the time of the Holy Prophet^-saww ‘sweet’ (Halawa) was prepared from simple ingredients; the milk/butter, flour, and honey.[8]

As for today, most sugar processing units use sulphur dioxide to remove its brownish colour so it appears white, thereby leaving residues.[9] As a result, some sulphur dioxide is retained in the sugar crystals, which, when consumed over time, could lead to health hazards. Opting for ‘sulphur-free’ sugar is better, although it still contains trace amounts of sulphur – however, the less of it in sugar would mean lower the health risks from sulphur dioxide. Therefore, it would be ideal to use naturally occurring sugars in our desserts, i.e., milk, fruits, vegetables and honey (in pure forms).[10]

Dieting – Moderation in Food intake

وَ عَنِ الرِّضَا ع أَنَّهُ قَالَ: لَوْ أَنَّ النَّاسَ قَصَّرُوا فِي الطَّعَامِ لَاسْتَقَامَتْ أَبْدَانُهُمْ‏

And from Al-Reza^-asws having said: ‘If people were to cut down on food (intake), their bodies would be healthy.’^[11]

وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ الْحِمْيَةُ مِنَ الشَّيْ‏ءِ تَرْكَهُ إِنَّمَا الْحِمْيَةُ مِنَ الشَّيْ‏ءِ الْإِقْلَالُ مِنْهُ‏.

And from Abu Abdullah^-asws having said: ‘The abstaining (dieting) from the thing (food item) isn’t leaving it. However, the dieting is about reducing it.’^[12]

وَ عَنِ الْعَالِمِ ع قَالَ: الْحِمْيَةُ رَأْسُ الدَّوَاءِ وَ الْمَعِدَةُ بَيْتُ الدَّاءِ وَ عَوِّدْ بَدَناً مَا تَعَوَّدَ

And from the Scholar^-asws having said: ‘The dieting is chief of the medications, and the stomach is a house of diseases, and restore the body to what is customary to it (usually what you eat).’^[13]

Eating meat in Moderation:

عنه، عن أبيه، عمن حدثه، عن عبد الرحمن العزرمى، عن أبى عبد الله، (ع) قال: كان على (ع) يكره إدمان اللحم، ويقول: إن له ضراوة كضراوة الخمر

From him, from his father, from the one who narrated it, from Abdul Rahman Al Azramy,

Abu Abdullah^-asws has narrated that Imam Ali^-asws used to dislike being addicted to the meat (eating too much meat), and was saying: ‘The ferocity (harmful effects) of it is like the ferocity of the wine.’^[14] [15]

عنه، عن أبيه، عن محمد بن أبى عمير، عن الحكم بن مسكين، عن عمار الساباطى قال: سألت أبا عبد الله (ع) من شراء اللحم فقال: في ثلاث، قلت: لنا أضياف وقوم ينزلون بنا وليس يقع منهم موقع اللحم شئ؟ فقال: في كل ثلاث، قلت: لا نجد شيئا أحضر منه، لو ائتدموا بغيره لم يعدوه شيئا فقال: في كل ثلاث

From him, from his father, from Muhammad Bin Abu Umeyr, from Al Hakam Bin Maskeyn, from Amaar Al Sabity who said,

I asked Abu Abdullah^-asws regarding buying of the meat, so the Imam^-asws said: ‘In every three (days).’ I said, ‘For us are guests and people who are staying with us, and there is no place from them for the meat (to be bought)?’ So he^-asws said: ‘In every three (days).’ I said, ‘We cannot find anything to offer them from it, if only they could consider something else, they would not add to it, anything.’ So, he^-asws said: ‘In every three (days).’^[16]

عنه، عن أبيه، عن القاسم بن محمد، عن زكريا بن عمران أبى يحيى، عن إدريس بن عبد الله، قال: كنت عند أبى عبد الله (ع) فذكر اللحم، فقال: كل يوما بلحم، ويوما بلبن، ويوما بشئ آخر

From him, from his father, from Al Qasim Bin Muhammad, from Zakariyya Bin Imran Abu Yahya, from Idrees Bin Abdullah who said,

I was in the presence of Abu Abdullah^-asws, so the meat was mentioned, so he^-asws said: ‘In one day the meat, and a day with the milk, and a day with another thing.’^[17]

Don’t Eat Between Lunch and Dinner:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَلِيِّ بْنِ الصَّلْتِ عَنِ ابْنِ أَخِي شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع مَا أَلْقَى مِنَ الْأَوْجَاعِ وَ التُّخَمِ فَقَالَ لِي تَغَدَّ وَ تَعَشَّ وَ لَا تَأْكُلْ بَيْنَهُمَا شَيْئاً فَإِنَّ فِيهِ فَسَادَ الْبَدَنِ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَهُمْ رِزْقُهُمْ فِيها بُكْرَةً وَ عَشِيًّا

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al¬Husayn ibn Sa’id from al-Nadr ibn Suwayd from Ali ibn ai-Salt from the son of brother of Shihab ibn’ Abd Rabbihi who has said:

I once complained before Abu Abd Allah^-asws against pain and upset stomach that I (often) experienced. The Imam^-asws said to me, ‘Take lunch and dinner but do not eat anything in between because it harms the body. Have you not heard Allah^-azwj saying, ‘For them there is their sustenance in early morning and evening?’’ (19:62)[18]

Don’t Skip Dinner:

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي سُلَيْمَانَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْجَبَلِيِّ عَنْ أَبِيهِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ تَرَكَ الْعَشَاءَ لَيْلَةَ السَّبْتِ وَ لَيْلَةَ الْأَحَدِ مُتَوَالِيَتَيْنِ ذَهَبَتْ عَنْهُ قُوَّتُهُ فَلَمْ تَرْجِعْ إِلَيْهِ أَرْبَعِينَ يَوْماً

Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn Abu Abd Allah, from abu Sulayman, from Ahmad ibn al-Hassan al-Jabaliy (al-Halabiy), from his father, from Jamil ibn Darraj who has said:

I once heard Abu Abd Allah^-asws saying, ‘If one does not take dinner one Saturday (night) and Sunday night consecutively, his strength will go away and will not come back until forty days later.’[19]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ الْأَهْوَازِيِّينَ عَنِ الرِّضَا ع قَالَ قَالَ إِنَّ فِي الْجَسَدِ عِرْقاً يُقَالُ لَهُ الْعَشَاءُ فَإِنْ تَرَكَ الرَّجُلُ الْعَشَاءَ لَمْ يَزَلْ يَدْعُو عَلَيْهِ ذَلِكَ الْعِرْقُ إِلَى أَنْ يُصْبِحَ يَقُولُ أَجَاعَكَ اللَّهُ كَمَا أَجَعْتَنِي وَ أَظْمَأَكَ اللَّهُ كَمَا أَظْمَأْتَنِي فَلَا يَدَعَنَّ أَحَدُكُمُ الْعَشَاءَ وَ لَوْ بِلُقْمَةٍ مِنْ خُبْزٍ أَوْ شَرْبَةٍ مِنْ مَاءٍ

A number of our people have narrated from Sahl ibn Ziyad from certain persons of Ahwaz who has said:

Imam Al-Reza^-asws has said, ‘In the body there is a vein called ‘Isha,’ If one does not take dinner, it continues praying against him until morning; and it says, ‘May Allah^-azwj Make you hungry just as you kept me hungry, and may Allah^-azwj Make you thirsty just as you kept me thirsty.’ No one of you must neglect taking dinner — even if it is one morsel of bread or a sip of water.’[20]

Eating Sweet:

فِقْهُ الرِّضَا، قَالَ الْعَالِمُ ع‏ عَلَيْكُمْ بِالْعَسَلِ وَ حَبَّةِ السَّوْدَاءِ

(The book) ‘Fiqh Al-Reza^-asws’ – the scholar^-asws said: ‘Upon you all is with the honey and the black seeds.’

وَ قَالَ الْعَسَلُ شِفَاءٌ فِي ظَاهِرِ الْكِتَابِ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ

And he^-asws said: ‘The honey is a healing in the apparent of the Book just as Allah^-azwj Mighty and Majestic Said.’

وَ قَالَ ع فِي الْعَسَلِ شِفَاءٌ مِنْ كُلِّ دَاءٍ وَ مَنْ لَعِقَ لَعْقَةَ عَسَلٍ عَلَى الرِّيقِ يَقْطَعُ الْبَلْغَمَ وَ يَكْسِرُ الصَّفْرَاءَ وَ يَقْطَعُ الْمِرَّةَ السَّوْدَاءَ وَ يَصْفُو الذِّهْنَ وَ يُجَوِّدُ الْحِفْظَ إِذَا كَانَ مَعَ اللُّبَانِ الذَّكَرِ

And he^-asws said regarding the honey: ‘Healing from every illness, and the one who licks a lick of honey upon the empty stomach, it would cut the phlegm, and break the yellowness (jaundice), and cut the black bile, and clean the brain, and improve the memory when it is taken with frankincense.’^[21]

وَ قَالَ ص‏ قَلْبُ الْمُؤْمِنُ حُلْوٌ يُحِبُّ الْحَلَاوَةَ

And Rasool Allah^-saww said: ‘The heart of the believer is sweet and loves Halawat (sweetness)!’^[22]

عنه، عن سهل بن زياد، عن أحمد بن هارون بن موفق المدايني، عن أبيه، قال: بعث إلى الماضي (ع) يوما فأكلنا عنده، وأكثروا من الحلواء، فقلت: ما أكثر هذا الحلواء!! فقال: إنا وشيعتنا خلقنا من الحلاوة فنحن نحب الحلواء

From him, from Sahl Bin Ziyad, from Ahmad Bin Haroun Bin Mowfaq Al Madainy, from his father who said,

One day, we visited the Imam^-asws, so we ate in his^-asws presence, and there was abundance from the sweets (Halawa). So, I said, ‘How abundant are the sweets!’ So he^-asws said: ‘Us^-asws and our^-asws Shiah have been Created from the sweetness, therefore we^-asws love the sweets.’^[23]

How much Sweet to eat?

لعق العسل شفاء قال الله يَخْرُجُ مِنْ بُطُونِها شَرابٌ مُخْتَلِفٌ أَلْوانُهُ فِيهِ شِفاءٌ لِلنَّاسِ

Licking honey is a cure. Allah^-azwj Says: From out of their bellies comes a drink of different colour in which there is a cure for the human being (16:69).[24]

وَ قَالَ ص‏ مَنَ لَقَّمَ‏ فِي فَمِ أَخِيهِ لُقْمَةَ حُلْوٍ لَا يَرْجُو بِهَا رِشْوَةً وَ لَا يَخَافُ بِهَا مِنْ شَرِّهِ وَ لَا يُرِيدُ إِلَّا وَجْهَهُ صَرَفَ اللَّهُ عَنْهُ بِهَا حَرَارَةَ الْمَوْقِفِ يَوْمَ الْقِيَامَةِ

And he^-saww said: ‘One who feeds a morsel of a sweet into the mouth of his brother (in religion), neither desiring a bribe by it, nor fearing from his evil by it, nor intending except His^-azwj Face (Nearness), Allah^-azwj would Turn away from him the heat of the pausing on the Day of Qiyamah due to it.’^[25]

وَ عَنْ أَبِي الْحَسَنِ الْعَسْكَرِيِّ ع‏ كُلِ الرُّمَّانَ بَعْدَ الْحِجَامَةِ رُمَّاناً حُلْواً فَإِنَّهُ يُسَكِّنُ الدَّمَ وَ يُصَفِّي الدَّمَ فِي الْجَوْفِ‏

And from Abu Al-Hassan Al-Askari^-asws: ‘Eat pomegranate after the cupping, sweet pomegranate, for it would settle the blood and clean the blood in the interior.’^[26]

Protection from the harm of eating desserts:

وَ مَنْ أَرَادَ أَنْ لَا تَفْسُدَ أَسْنَانُهُ فَلَا يَأْكُلْ حُلْواً إِلَّا بَعْدَ كِسْرَةِ خُبْزٍ

(Imam Ali Al-Reza^-asws says in a lengthy Hadith): ‘And the one who doesn’t want to spoil his teeth, he should not eat sweets except after a piece of bread.’[27]

وَ مَنْ أَرَادَ أَنْ لَا تَسْقُطَ أُذُنَاهُ وَ لَهَاتُهُ فَلَا يَأْكُلْ حُلْواً حَتَّى يَتَغَرْغَرَ بَعْدَهُ بِخَلٍّ

(Imam Ali Al-Reza^-asws says in a lengthy Hadith): ‘And the one who doesn’t want his ears and his tonsils to become frail, so he should not eat sweets until he rinses with vinegar after it.’

وَ مَا نَاسَبَهُ وَ يُحْذَرُ فِيهِ الْحُلْوُ وَ أَكْلُ السَّمَكِ الطَّرِيِّ وَ اللَّبَنِ

(Ali Al-Reza^-asws said) ‘In January, be cautious of sweets, and (it is better to) eat fresh fish and milk.

شُبَاطُ  -وَ يُقَلَّلُ مِنْ أَكْلِ الْحَلَاوَةِ وَ يُحْمَدُ فِيهِ كَثْرَةُ الْجِمَاعِ وَ الْحَرَكَةِ وَ الرِّيَاضَةِ

‘In February, reduce your intake of sweets, and it’s beneficial to walk and exercise. In September, it is beneficial during it to eat the sweets and a variety of the moderate meats like the goats and the (meat of) one-year olds from the sheep.’ [28]

وَ قَالَ ص‏ أَفْضَلُ مَا يَبْدَأُ بِهِ الصَّائِمُ الزَّبِيبُ أَوِ التَّمْرُ أَوْ شَيْ‏ءٌ حُلْوٌ

And Rasool Allah^-saww said: ‘The best of what the fasting one can begin with are the raisins, or the dates, or something sweet.’^[29]

عنه، عن أبيه، عن ابن أبى عمير، عن حماد بن عثمان، عن أبى عبد الله (ع) قال: كان حلواء رسول الله صلى الله عليه وآله التمر

From him, form his father, from Ibn Abu Umeyr, from Hamaad Bin Usman,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The sweet of Rasool-Allah^-saww was the date.’^[30]

Types of Sugars:

The regular market white sugar undergoes a refining process that uses sulphur dioxide to clean it and give it a unique white colour. This sulphur-laden sugar can have several harmful effects, i.e., in the digestive and respiratory systems, and excess sulfur can contribute to joint pain and inflammation. The healthier option is to consume sulphur-free sugar or, even better, naturally occurring sugar, such as honey or dates.[31]

وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَزْدِيِّ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ: شَكَا رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ أَنَا رَجُلٌ شَاكٍ فَقَالَ أَيْنَ هُوَ عَنِ الْمُبَارَكِ

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ahmad Al Azdy, from one of our companions, raising it, said,

A man complained to Abu Abdullah^-asws. He said, ‘I am a doubting man.’ He^-asws said: ‘Where is he (are you) from the Blessed?’

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الْمُبَارَكُ قَالَ السُّكَّرُ قُلْتُ أَيُّ السُّكَّرِ جُعِلْتُ فِدَاكَ قَالَ سُلَيْمَانِيُّكُمْ هَذَا

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! And what is the Blessed?’ He^‑asws said: ‘The sugar.’ I said, ‘Which sugar? May I be sacrificed for you^-asws!’ He^-asws said: ‘This Suleymani of yours.’’^[32]

الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع أَوْ عَمَّنْ حَدَّثَهُ عَنْهُ قَالَ: السُّكَّرُ الطَّبَرْزَدُ يَأْكُلُ الْبَلْغَمَ أَكْلًا

(The book) ‘Al-Mahasin’ – From Muhammad Bin Sahl,

‘From Abu Al-Hassan Al-Reza^-asws, or from the one who narrated it, he^-asws said: ‘The ‘Tabarzad’ sugar devours the phlegm with a devouring.’’^[33]

الطب، طب الأئمة عليهم السلام عَنْ حَمْدَانَ بْنِ أَعْيَنَ الرَّازِيِّ عَنْ صَفْوَانَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع قَالَ: وَيْحَكَ يَا زُرَارَةُ مَا أَغْفَلَ النَّاسَ عَنْ فَضْلِ سُكَّرِ الطَّبَرْزَدِ وَ هُوَ يَنْفَعُ مِنْ سَبْعِينَ دَاءً وَ هُوَ يَأْكُلُ الْبَلْغَمَ أَكْلًا وَ يَقْلَعُهُ بِأَصْلِهِ‏

(The book) ‘Tibb Al-Aimma^-asws,’ may the greetings be upon them^-asws – from Hamdan Bin Ayn Al Razy, from Safwan, from Jameel Bin Darraj, from Zurara,

‘From Ja’far Al-Baqir^-asws having said: ‘Woe be to you, O Zurara! How heedless are the people from the merits of Al-Tabarzad sugar, and it is beneficial from seventy illnesses, and it devours the phlegm with a devouring and uproots it with its roots.’’^[34]

وَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‏ مَنْ أَخَذَ سُكَّرَتَيْنِ عِنْدَ النَّوْمِ كَانَ شِفَاءً مِنْ كُلِّ دَاءٍ إِلَّا السَّامَ

And from Ali Bin Yaqteen who said,

‘I heard Abu Al-Hassan^-asws saying: ‘One who takes two sugars at sleep time would be healed from every illness except the poison.’’^[35]

Quantity of Sugar:

وَ عَنْهُ ع أَيْضاً قَالَ: يَأْخُذُ لِلْحُمَّى وَزْنَ عَشْرِ دَرَاهِمَ سُكَّراً بِمَاءٍ بَارِدٍ عَلَى الرِّيقِ‏

And from him^-asws as well, having said, ‘It should be taken for the one with fever, sugar the weight of ten Dirhams, with cold water, upon the empty stomach.’^[36]

Imam Al-Reza^-asws preferred Vinegar over Salt:

الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍ‏ أَنَّ رَجُلًا كَانَ عِنْدَ أَبِي الْحَسَنِ الرِّضَا ع بِخُرَاسَانَ فَقُدِّمَتْ إِلَيْهِ مَائِدَةٌ عَلَيْهَا خَلٌّ وَ مِلْحٌ فَافْتَتَحَ بِالْخَلِّ فَقَالَ الرَّجُلُ جُعِلْتُ فِدَاكَ إِنَّكُمْ أَمَرْتُمُونَا أَنْ نَفْتَتِحَ بِالْمِلْحِ

(The book) ‘Al-Mahasin’ – from Muhammad Bin Ali,

A man was in the presence of Abu Al-Hassan Al-Reza^-asws at Khurasan. A meal was forwarded to him^-asws, upon it was vinegar and salt. The Imam^-asws began with the vinegar. The man said, ‘May I be sacrificed for you^-asws! You (Imams^-asws) have been instructing us to begin with the salt!’

فَقَالَ هَذَا مِثْلُ هَذَا يَعْنِي الْخَلَّ وَ إِنَّ الْخَلَّ يَشُدُّ الذِّهْنَ وَ يَزِيدُ فِي الْعَقْلِ‏

He^-asws said: ‘This is like this, meaning the vinegar, and the vinegar strengthens the mind and increases in the intellect.’^[37]

دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص‏ إِنَّ اللَّهَ وَ مَلَائِكَتَهُ يُصَلُّونَ عَلَى خِوَانٍ عَلَيْهِ مِلْحٌ وَ خَلٌّ

(The book) ‘Da’waat’ of Al-Rawandy –

The Prophet^-saww said: ‘Allah^-azwj and His^-azwj Angels are sending Salawaat upon a table spread upon which is salt and vinegar.’^[38]

الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ أَبِي مَحْمُودٍ عَمَّنْ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ يُوسُفَ لَمَّا أَنْ كَانَ فِي السِّجْنِ شَكَا إِلَى رَبِّهِ عَزَّ وَ جَلَّ أَكْلَ الْخُبْزِ وَحْدَهُ وَ سَأَلَ إِدَاماً يَأْتَدِمُ بِهِ وَ قَدْ كَانَ كَثُرَ عِنْدَهُ قِطَعُ الْخُبْزِ الْيَابِسِ فَأَمَرَهُ أَنْ يَأْخُذَ الْخُبْزَ وَ يَجْعَلَهُ فِي إِجَّانَةٍ وَ يَصُبَّ عَلَيْهِ الْمَاءَ وَ الْمِلْحَ فَصَارَ مُرِّيّاً وَ جَعَلَ يَأْتَدِمُ بِهِ ع‏

(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Musa Bin Al-Hassan, from Muhammad Bin Ahmad Bin Abu Mahboud, from the one raising it,

From Abu Abdullah^-asws having said: ‘When Prophet Yusuf^-as was in the prison, he^-as complained to his^-as Lord^-azwj Mighty and Majestic of having to eat the bread only, and he^-as asked for a sauce to dip in, and there were plenty pieces of dry bread with him^-saww. He^-azwj Commanded him^-as: “Take the bread and make it to be in a container, pour the water and the salt upon it!” It became palatable, and he^-as went on to dip with it.’^[39]

A description of a feast offered by the 7^th Imam^-asws:

الْمَكَارِمُ، عَنْ كِتَابِ الْبَصَائِرِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْعَاصِمِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: حَجَجْتُ وَ مَعِي جَمَاعَةٌ مِنْ أَصْحَابِنَا فَأَتَيْتُ الْمَدِينَةَ فَقَصَدْنَا مَكَاناً نَنْزِلُهُ فَاسْتَقْبَلَنَا غُلَامٌ لِأَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع عَلَى حِمَارٍ لَهُ أَخْضَرَ يَتْبَعُهُ الطَّعَامُ فَنَزَلْنَا بَيْنَ النَّخْلَةِ فَجَاءَ هُوَ ع فَنَزَلَ

(The book) ‘Al-Makarim’ – from the book ‘Al Basair,’ from Muhammad Bin Ja’far Al Aasimy, from his father, from his grandfather who said,

‘I went to Hajj and with me was a group of our companions. I came to Al-Medina, and we aimed for a place to lodge in. A slave of Abu Al-Hassan Musa^-asws Bin Ja’far^-asws received us upon a donkey of his carrying the food. We descended between the palm trees. He^-asws came and descended.

ثُمَّ قُدِّمَ الطَّعَامُ فَبَدَأَ بِالْمِلْحِ ثُمَّ قَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ ثُمَّ ثَنَّى بِالْخَلِّ

‘Then he^-asws brought out the food, and he^-asws began with the salt, then said: ‘Eat In the Name of Allah the Beneficent, the Merciful [1:1],’ then he^-asws added the vinegar.

ثُمَّ أُتِيَ بِكَتِفٍ مَشْوِيٍّ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ النَّبِيَّ ص

‘Then he^-asws brought out a grilled (lamb) shoulder. He^-asws said: ‘Eat In the Name of Allah the Beneficent, the Merciful [1:1], for this food used to fascinate the Prophet^-saww.’

ثُمَّ أُتِيَ بِالْخَلِّ وَ الزَّيْتِ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ فَاطِمَةَ ع

‘Then he^-asws brought out the vinegar and the (olive) oil. He^-asws said: ‘Eat In the Name of Allah the Beneficent, the Merciful [1:1], for this food used to fascinate (Syeda) Fatima^-asws.’

ثُمَّ أُتِيَ بِالسِّكْبَاجِ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ أَمِيرَ الْمُؤْمِنِينَ ع

‘Then he^-asws brought out the meat cooked in vinegar (Al-Sikbaj). He^-asws said: ‘Eat In the Name of Allah the Beneficent, the Merciful [1:1], for this food used to fascinate Amir Al-Momineen^‑asws.’

ثُمَّ أُتِيَ بِلَحْمٍ مَقْلُوٍّ فِيهِ بَادَنْجَانٌ فَقَالَ كُلُوا- بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ الْحَسَنَ بْنَ عَلِيٍّ ع

‘Then he^-asws brought out fried meat in which were aubergines. He^-asws said: ‘Eat In the Name of Allah the Beneficent, the Merciful [1:1], for this food used to fascinate Al-Hassan^‑asws Bin Ali^‑asws.’

ثُمَّ أُتِيَ بِلَبَنٍ حَامِضٍ قَدْ ثُرِدَ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ الْحُسَيْنَ بْنَ عَلِيٍّ ع

‘Then he^-asws brought out frothed milk which had been made as porridge. He^-asws said: ‘Eat In the Name of Allah the Beneficent, the Merciful [1:1], for this food used to fascinate Al-Husayn^-asws Bin Ali^-asws.’

ثُمَّ أُتِيَ بِأَضْلَاعٍ بَارِدَةٍ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ عَلِيَّ بْنَ الْحُسَيْنِ ع

‘Then he^-asws brought out cold ribs (chops). He^-asws said: ‘Eat In the Name of Allah the Beneficent, the Merciful [1:1], for this food used to fascinate Ali^-asws Bin Al-Husayn^-asws.’

ثُمَّ أُتِيَ بِجَنْبٍ مُبَرِّزٍ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ مُحَمَّدَ بْنَ عَلِيٍّ ع

‘Then he^-asws brought out sheep side with fat. He^-asws said: ‘Eat In the Name of Allah the Beneficent, the Merciful [1:1], for this food used to fascinate Muhammad^-asws Bin Ali^-asws.’

ثُمَّ أُتِيَ بِتَوْرٍ فِيهِ بَيْضٌ كَالْعُجَّةِ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ أَبِي جَعْفَراً ع

‘Then he^-asws brought out a bowl containing eggs like an omelette. He^-asws said: ‘Eat In the Name of Allah the Beneficent, the Merciful [1:1], for this food used to fascinate my^-asws father^‑asws Ja’far^-asws.’

ثُمَّ أُتِيَ بِحَلْوَاءَ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَإِنَّ هَذَا طَعَامٌ يُعْجِبُنِي‏

‘Then he^-asws brought out a sweet. He^-asws said: ‘Eat In the Name of Allah the Beneficent, the Merciful [1:1], for this is a food fascinating me^-asws.’’ [40]

الشِّهَابُ، قَالَ رَسُولُ اللَّهِ ص‏ سَيِّدُ إِدَامِكُمُ الْمِلْحُ وَ قَالَ ع لَا يَصْلُحُ الطَّعَامُ إِلَّا بِالْمِلْحِ

(The book) ‘Al-Shihab’ –

‘Rasool-Allah^-saww said: ‘Chief of your dips is the salt.’ And he^-asws said: ‘The meal is not good without the salt.’’^[41]

وَ مِنْهُ، عَنْ بَعْضِ مَنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى مُوسَى بْنِ عِمْرَانَ أَنِ ابْدَأْ بِالْمِلْحِ وَ اخْتِمْ بِالْمِلْحِ فَإِنَّ فِي‏ الْمِلْحِ دَوَاءً مِنْ سَبْعِينَ دَاءً أَهْوَنُهَا الْجُذَامُ وَ الْبَرَصُ وَ وَجَعُ الْحَلْقِ وَ الْأَضْرَاسِ وَ وَجَعُ الْبَطْنِ‏

And from him, from someone who reported it,

From Abu Abdullah^-asws having said that Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Said to Musa^-as Bin Imran^-as: “Begin with the salt and end with the salt, for in the salt there is a cure from seventy illnesses, the least of these being the leprosy, and the vitiligo, and the throat pain, and the toothache, and the belly pain.”’^[42]

Simple food with water, oil and salt:

الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ سَعْدَانَ عَنْ مَوْلًى لِأُمِّ هَانِي قَالَ: مَرَرْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ فِي رِدَائِي طَعَامٌ بِدِينَارٍ فَقَالَ كَيْفَ أَصْبَحْتَ أَيْ أَبَا فُلَانٍ

(The book) ‘Al-Mahasin’ – From his father, from Sa’dan, from a slave of Umm Hany, said,

‘I passed by Abu Abdullah^-asws and in my cloak was food (I had bought) for a Dinar. He^-asws said: ‘How is your morning, O father of so and so?’

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ تَسْأَلُنِي كَيْفَ أَصْبَحْتَ وَ هَذَا بِدِينَارٍ

‘I said, ‘May I be sacrificed for you^-asws! You^-asws are asking me, ‘How is your morning,’ and this is for a Dinar!’

قَالَ أَ فَلَا أُعَلِّمُكَ كَيْفَ تَأْكُلُهُ قُلْتُ بَلَى قَالَ فَادْعُ بِصَحْفَةٍ فَاجْعَلْ فِيهَا مَاءً وَ زَيْتاً وَ شَيْئاً مِنْ مِلْحٍ وَ اثْرُدْ فِيهَا فَكُلْ وَ الْعَقْ أَصَابِعَكَ‏

‘He^-asws said: ‘Shall I^-asws teach you how to eat it?’ I said, ‘Yes.’ He^-asws said: ‘Call for a bowl and make water and oil and something from salt to be in it, and make a gruel in it, and eat, and lick your fingers.’’^[43]

بيان قوله هذا بدينار كأنه شكاية عن غلاء السعر أو كثرة العيال

Explanation – His words, ‘This is for a Dinar,’ it is as if it is a complaint about the high price or many dependants.’’

The Fat from the cow meat fat and its milk :

عنه، عن على بن حسان، عن موسى بن بكر، قال: سمعت أبا الحسن (ع) يقول: اللحم ينبت اللحم، من أدخل جوفه لقمة شحم أخرجت مثلها داء

From him, from Ali Bin Hasaan, from Musa Bin Bakr who said,

‘I heard Abu Al-Hassan^-asws saying: ‘The meat grows the meat. The one who enters a morsel of fat into his hollowness (belly), an illness the like of it comes out.’’^[44]

عنه، عن البزنطى، عن حماد بن عثمان، عن محمد بن سوقة، عن أبى – عبد الله (ع) قال: من أكل لقمة شحم أخرجت مثلها من الداء

From him, from Al Bazanty, from Hamaad Bin Usman, from Muhammad Bin Sowqat,

Abu Abdullah^-asws having said: ‘The one who eats a morsel of fat (from cow meat), would bring the like of it from the illness.’^[45]

عنه عن بعض أصحابنا، بلغ به زرارة، قال: قلت لابي عبد الله (ع) جعلت فداك، الشحمة التى تخرج مثلها من الداء أي شحمة؟ – قال: هي شحمة البقر، وما سألني يا زرارة عنها أحد قبلك

From him, from one of our companions, delivered it by Zarara who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! The fat which brings out the like of it from the illness, which fat is it?’ The Imam^-asws said: ‘It is the fat of the cow (butter), and O Zarara! no one has asked me^-asws about it before you.’

وروى عن أبى عبد الله (ع) في قول النبي صلى الله عليه وآله: ” من أكل لقمة من الشحم أنزلت من الداء مثلها “؟ – فقال: ذاك شحم البقر

And it has been reported from Abu Abdullah^-asws regarding the words of the Prophet^-saww: ‘The one who eats a morsel from the fat (butter), the illness similar to it drops out?’ So he^-asws said: ‘That is the fat (butter) of the cow.’^[46]

عنه، عن محمد بن على، عن ابن بقاح، عن الحكم بن أيمن، عن أبى – أسامة، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: عليكم باللحم فان اللحم ينمى اللحم، ومن مضى له أربعون صباحا لم يأكل لحما ساء خلقه، ومن ساء خلقه فأطعموه اللحم، ومن أكل شحمة أنزلت مثلها من الداء

From him, from Muhammad Bin Ali, from Ibn Baqah, from Al Hakam Bin Ayman, from Abu Asama,

Abu Abdullah^-asws has narrated that Rasool-Allah^-saww said: ‘It is on you (to eat) the meat, of it is the meat which grows the meat, and the one for whom forty mornings pass by and he has not eaten meat, would become worn out, and the one who becomes worn out, so feed him the meat, and the one who eats fat (butter/ghee), the illness similar to it would drop out.’^[47]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) سُمُونُ الْبَقَرِ شِفَاءٌ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said that Amir Al-Momineen^-asws said: ‘The butter of the cow is a healing.’^[48]

عَنْهُ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) السَّمْنُ دَوَاءٌ وَ هُوَ فِي الصَّيْفِ خَيْرٌ مِنْهُ فِي الشِّتَاءِ وَ مَا دَخَلَ جَوْفاً مِثْلُهُ

From him, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws says that Amir Al-Momineen^-asws said: ‘The margarine is a medicine, and it is better in the summer than it is in the winter, and none enters the inside, the likes of it.’^[49]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْمُطَّلِبِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الْإِدَامُ السَّمْنُ

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Muttalib Bin Ziyad,

(It has been narrated) from Abu Abdullah^-asws, having said: ‘The best of the sauces is the butter.’^[50]

Cut down on Fat consumption in the middle age:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا بَلَغَ الرَّجُلُ خَمْسِينَ سَنَةً فَلَا يَبِيتَنَّ وَ فِي جَوْفِهِ شَيْ‏ءٌ مِنَ السَّمْنِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When a man reaches the age of fifty, he should not spend the night with any fat in his stomach.’^[51]

ثُمَّ قَالَ لِي عَلَيْكَ بِالثَّرِيدِ فَإِنَّهُ صَالِحٌ وَ اجْتَنِبِ السَّمْنَ فَإِنَّهُ لَا يُلَائِمُ الشَّيْخَ

Abu Abd Allah^-asws said (in a lengthy Hadith): ‘It is upon you with (eating) Al-Sareyd, for it is corrective, and keep away from the fat (of meat), for it is not compatible with an ageing person.’^[52]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي حَفْصٍ الْأَبَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّمْنُ مَا دَخَلَ جَوْفاً مِثْلُهُ وَ إِنَّنِي لَأَكْرَهُهُ لِلشَّيْخِ

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from his father, from the one who mentioned it, from Abu Hafs Al Abbar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The fat (of milk), nothing like it enters the inside, and I^-asws dislike it for an ageing person.’^[53]

Cure in Milk and Honey:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّبَنُ طَعَامُ الْمُرْسَلِينَ

A number of our companions, from Ahmad Bin Muhammad, form Usman Bin Isa, from Khalid Bin Najeeh,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The milk is a meal of the Mursil Prophets^-as.’^[54]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ أَبِي الْحَسَنِ الْأَصْبَهَانِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ رَجُلٌ وَ أَنَا أَسْمَعُ جُعِلْتُ فِدَاكَ إِنِّي أَجِدُ الضَّعْفَ فِي بَدَنِي فَقَالَ لَهُ عَلَيْكَ بِاللَّبَنِ فَإِنَّهُ يُنْبِتُ اللَّحْمَ وَ يَشُدُّ الْعَظْمَ

Ali Bin Muhammad Bin Bundar, and someone else, from Ahmad Bin Abu Abdullah, from his father, from Al Qasim Bin Muhammad Al Jowhary, from Abu Al Hassan Al Asbahany who said,

‘I was in the presence of Abu Abdullah^-asws, so a man said to him^-asws and I was listening, ‘May I be sacrificed for you^-asws! I find the weakness in my body.’ So he^-asws said: ‘It is upon you with (drinking) the milk, for it builds the flesh and strengthens the bones.’’^[55]

عَنْهُ عَنْ نُوحِ بْنِ شُعَيْبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ مَنْ تَغَيَّرَ عَلَيْهِ مَاءُ الظَّهْرِ فَإِنَّهُ يَنْفَعُ لَهُ اللَّبَنُ الْحَلِيبُ وَ الْعَسَلُ

From him, from Nuh Bin Shuayb, from the one who mentioned it,

(It has been narrated) from Abu Al-Hassan^-asws the 1st having said: ‘The one to whom the water of the back changes, so it would be beneficial for him, the milk and the honey.’^[56]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَلْبَانُ الْبَقَرِ دَوَاءٌ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said that Amir Al-Momineen^-asws said: ‘The cow milk is a medication.’^[57]

The extravagance in food intake:

وَ عَنِ الصَّادِقِ ع‏ إِنَّمَا الْإِسْرَافُ فِيمَا أَفْسَدَ الْمَالَ وَ أَضَرَّ بِالْبَدَنِ

And from Al-Sadiq^-asws: ‘But rather the extravagance is in what spoils the wealth and is harmful to the body.’

قِيلَ فَمَا الْإِقْتَارُ قَالَ أَكْلُ الْخُبْزِ وَ الْمِلْحِ وَ أَنْتَ تَقْدِرُ عَلَى غَيْرِهِ

It was said, ‘So what is the stinginess?’ He^-asws said: ‘Eating the bread and salt while you are able upon something else (better food).’

قِيلَ فَمَا الْقَصْدُ قَالَ الْخُبْزُ وَ اللَّحْمُ وَ اللَّبَنُ وَ الْخَلُّ وَ السَّمْنُ مَرَّةً هَذَا وَ مَرَّةً هَذَا

It was said, ‘So what is the moderation?’ He^-asws said: ‘The bread, and the meat, and the milk, and the vinegar, and the butter, sometimes this and sometimes this.’

وَ عَنْهُ ع‏ أَنَّهُ تَلَا هَذِهِ الْآيَةَ فَأَخَذَ قَبْضَةً مِنْ حَصًى وَ قَبَضَهَا بِيَدِهِ قَالَ هَذَا الْإِقْتَارُ الَّذِي ذَكَرَ اللَّهُ فِي كِتَابِهِ

And from him^-asws having recited this Verse, so he^-asws grabbed a handful of pebbles and held it in his hand, he^-asws said: ‘This is the stinginess which Allah^-azwj has Mentioned it in His^-azwj Book.’

ثُمَّ قَبَضَ قَبْضَةً أُخْرَى فَأَرْخَى كَفَّهُ كُلَّهَا ثُمَّ قَالَ هَذَا الْإِسْرَافُ ثُمَّ أَخَذَ قَبْضَةً أُخْرَى فَأَرْخَى بَعْضَهَا وَ أَمْسَكَ بَعْضَهَا وَ قَالَ هَذَا الْقَوَامُ

Then he^-asws grabbed another handful and let go (from) his^-asws palm, all of it, then said: ‘This is the extravagance.’ Then he^-asws took another handful, he^-asws let go part of it and withheld part of it and said: ‘This is the moderation…’(an extract).^[58]

The Skimmed Milk:

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ عُبَيْدِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَبَنُ الشَّاةِ السَّوْدَاءِ خَيْرٌ مِنْ لَبَنِ حَمْرَاوَيْنِ وَ لَبَنُ الْبَقَرِ الْحَمْرَاءِ خَيْرٌ مِنْ لَبَنِ سَوْدَاوَيْنِ

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Abbad Bin Yaqoub, from Ubeyd Bin Muhammad, from Muhamad Bin Qays,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Milk of the black sheep is better than milk of the red ones; and milk of the red cow is better than the milk of the black ones.’^[59]

Recite if one Fears Harm from Food:

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُوسَى بْنِ عُمَرَ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ أَبِي مَرْيَمَ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ بَيْنَ يَدَيْهِ شِوَاءٌ فَقَالَ لِي ادْنُ فَكُلْ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا لِي ضَارٌّ فَقَالَ لِي ادْنُ أُعَلِّمُكَ كَلِمَاتٍ لَا يَضُرُّكَ مَعَهُنَّ شَيْ‏ءٌ مِمَّا تَخَافُ قُلْ بِسْمِ اللَّهِ خَيْرِ الْأَسْمَاءِ مِلْ‏ءَ الْأَرْضِ وَ السَّمَاءِ الرَّحْمَنِ الرَّحِيمِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْ‏ءٌ وَ لَا دَاءٌ تَغَدَّ مَعَنَا

Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Musa ibn ‘Umar from Ja’far ibn Bashir from Ibrahim ibn Mehzam from abu Maryam from al-Asbagh ibn Nabatah who has said:

‘l once went to visit ‘Amir-ul-Momineen^asws and before him^asws there was roasted meat. The Imam^asws said to me, ‘Come close and eat.’ I said, ‘O , Amir-ul-Momineen^asws, this thing is harmful for me.’ The Imam^asws said, ‘Come close. I will teach you certain words with which not even one thing will harm you of which you are afraid. Say,

بِسْمِ اللَّهِ خَيْرِ الْأَسْمَاءِ مِلْ‏ءَ الْأَرْضِ وَ السَّمَاءِ الرَّحْمَنِ الرَّحِيمِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْ‏ءٌ وَ لَا دَاءٌ تَغَدَّ مَعَنَا

‘In the name of Allah^azwj, the best of Names, to the fill of the earth and sky, the Beneficent, the Merciful, with the (Blessings of) the Name, no harm or disease come near us.’^[60]

Appendix I: Imam Ali Al-Reza^-asws‘s advice on food intake during the twelve months of the year

مَا هَذَا لَفْظُهُ الرِّسَالَةُ الذَّهَبِيَّةُ فِي الطِّبِّ الَّتِي بَعَثَ بِهَا الْإِمَامُ عَلِيُّ بْنُ مُوسَى الرِّضَا ع إِلَى الْمَأْمُونِ الْعَبَّاسِيِّ فِي حِفْظِ صِحَّةِ الْمِزَاجِ وَ تَدْبِيرِهِ بِالْأَغْذِيَةِ وَ الْأَشْرِبَةِ وَ الْأَدْوِيَةِ

These are the wordings of the golden message regarding the medicine which the Imam Ali^-asws Bin Musa Al-Reza^-asws had dispatched with to Al-Mamoun the Abbasside (caliph) in preserving the healthy mood, and its management with the foods, and the drinks, and the medications.

Summary of the above Hadith:

The Hadith below is quite lengthy, so its summary is going to be useful for a quick reference for the reader:

Seasons’ Effect on Healthy and Life-Style ^{[61] [62] [63]}

Imam Ali Raza^–asws’s golden words, (which are ‘Abe-hiyat’ for healthy lifestyle and a source of inspiration) written in a journal (as requested by Mamoon Rashid^-la and were widely adopted by the physicians of that era). The Imam^–asws said: The human body is like a fertile land, it should be watered regularly so that it neither dries out nor flooded with water, as balance is required in accordance with time of the year and weather conditions. When properly looked after, its vegetation lasts and its yield increases and its plantation grow, but if neglected its branches become pale and plants stop producing fruits/herbs. The human body also resembles soil/plants in this respect, if looked after with balanced diet, body remains healthy, strong and endures well with age.

March:

Imam Ali Reza^-asws says: March is the first month of spring. Good: to take meat and use of eggs.  Walking in fields/parks and exercise and blood extraction. Avoid: intake of onions, garlic and sour pickle and sauce.

April:

Imam Ali Reza^-asws says: In April weather starts to warm up and spring is more highlighted with refreshing mild-wind conditions.

Good: grilled meat and wild-bird meat and to add some vinegar to one’s food, to take early morning bath, putting some oil on the body, using fragrances.

Avoid: taking water in the mornings and engaging in excessive exercise routines.

May:

Imam Ali Reza^-asws says: May is the last month of spring. Add lot of fresh vegetable to diet. Good: Early morning shower is beneficial.  Avoid: doing exercise on empty stomach. Eating salty foods, beef and half cooked meat and cut on drinking full-fat milk.

June:

The fourth month is June, which is of 30 days, during this month blood cells’ reproduction slows down, mucus inflammation also reduced but instead acidity increases.  Good: Make frequent use of fresh vegetables, i.e. cucumber, zucchini/courgettes.  Goat meat is better especially the leg and neck portions as well as chicken/bird meat.  Drinking milk and cold drinks are useful in this month. Avoid: excessive exercise and fatigue and the use of fatty meat in excess foods and food colours, i.e. ‘Kasturi and Saffron.’

July:

In July weather turns warmer as well as the ground water temperature increases. Good: Take little cold water in the mornings to break fast. Herbs and vegetables, which have ‘cooling’ effect and are easily digestible, should be more frequently used.  Diet intake, similar to the month of June is beneficial in this month.  Smelling flowers and stems and use of cold-drinks is beneficial.

August:

In August, moderate to gusty winds are one of the characteristics of this month with Northerly wind flowing at the night.  Cold, cough and flu become the epidemic in this month. Good: eat easily digestible foods with use of diluted milk/yogurt. Summer flowers are good for fragrance Avoid: smelling and eating cold basils. It is better to refrain from too much marital relationship and fatigue and the use of laxative (Julab).

September:

In September air becomes cold and refreshing with longer evenings. Good: Eating sweets (Al-Halawat) and use of light/moderate lamb/chicken meat is healthy, Mixed vegetables and food with good aroma are good source of energy. Avoid: intake of beef and the excessive use of grilled/barbecue meat as well as frequent bathing. Fruits, such as watermelon and cucumber should also be avoided.

October:

In October, winds are turbulent and cold breeze in the morning starts to intensify. Good: adding some fat to the food and having more frequent marital relationship. One can adding pickles and sour sauce in food and eating fruits after meal.  Also add spices to the meat dishes. Exercise is good with reduced water intake as compared the previous months. Avoid: drain infected blood (Al Fsd) and use of herbal medicine.

November:

In November, rain falls less frequently as compared with the previous month. Good: to use mouthful of warm water during the day.  Avoid: using the legumes, i.e., celery, the mints and watercress. One should refrain from drinking water during the night as well as taking baths more frequently and having marital relationship.

December:

In December cold weather persists with gusty winds and daily habits of November may also be practiced in this month, avoid eating cold food and blood drainage.

January:

In January, mucus starts to hurt so it is better to take a little warm water in the morning for breakfast, it is good to have marital relationship, and cooked vegetable such as celery, the watercress and the leek. Taking shower in the start of the day and putting some oil on body is beneficial. Keeping warm with meat with some fat or whatever is suitable to one. Avoid: eating fatty sweet dishes (Al Holuwa) but take light energetic food, i.e., fish and milk.

February:

In February, weather starts to become mild and plants and rainfall increases.  Herbs start to appear as water starts to runs in streams.  Blood cells’ reproduction increases and cold/mucus start to decrease. Good: Tasty food and lamb meat is good in this month, use of garlic and dried fruits is also good for health but dessert intake should be less frequent. Avoid: use of cold drinks should still be avoided in this month and instead hot drinks should be preferred. One may enjoy this month with warm marital relationship and good exercise.

The Full Hadith of Imam Ali Al-Reza^-asws:

قَالَ إِمَامُ الْأَنَامِ غُرَّةُ وَجْهِ الْإِسْلَامِ مُظْهِرُ الْغُمُوضِ بِالرَّوِيَّةِ اللَّامِعَةِ كَاشِفُ الرُّمُوزِ فِي الْجَفْرِ وَ الْجَامِعَةِ أَقْضَى مَنْ قَضَى بَعْدَ جَدِّهِ الْمُصْطَفَى وَ أَغْزَى مَنْ غَزَا بَعْدَ أَبِيهِ عَلِيٍّ الْمُرْتَضَى إِمَامُ الْجِنِّ وَ الْإِنْسِ أبي [أَبُو] الْحَسَنِ عَلِيُّ بْنُ مُوسَى الرِّضَا صَلَوَاتُ اللَّهِ عَلَيْهِ وَ عَلَى آبَائِهِ النُّجَبَاءِ النُّقَبَاءِ الْكِرَامِ الْأَتْقِيَاءِ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ إِلَى آخِرِ مَا سَيَأْتِي مِنَ الرِّسَالَةِ

The Imam^-asws of the universe, the bright spot on the face of Al-Islam, manifester of the mysteries with the shining insight, code-breaker in Al-Jafr and Al-Jamie, the most judicial of the ones who judged, after his^-asws grandfather^-saww Al-Mustafa^-saww, and the most overwhelming of the ones overwhelming after his^-asws father^-asws Ali^-asws Al-Murtaza^-asws, Imam^‑asws of the Jinn and the humans, Abu Al-Hassan Ali^-asws Bin Musa Al-Reza^-asws, may the Salawaat of Allah^-azwj be upon him^-asws and upon his^-asws forefathers^-asws, the excellent, the captain, the prestigious, the pious said: ‘O commander of the faithful!’ – up to the end of what I (Majlisi) shall be coming with from the (golden) message.

وَ وَجَدْتُ فِي تَأْلِيفِ بَعْضِ الْأَفَاضِلِ بِهَذَيْنِ السَّنَدَيْنِ قَالَ مُوسَى بْنُ عَلِيِّ بْنِ‏ جَابِرٍ السَّلَامِيُّ أَخْبَرَنِي الشَّيْخُ الْأَجَلُّ الْعَالِمُ الْأَوْحَدُ سَدِيدُ الدِّينِ يَحْيَى بْنُ مُحَمَّدِ بْنِ علبان الْخَازِنُ أَدَامَ اللَّهُ تَوْفِيقَهُ قَالَ أَخْبَرَنِي أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ جُمْهُورٍ

And I (Majlisi) found in the compilation of one of the meritorious ones with these chains: Musa Bin Jabir Al-Salamy said, ‘I was informed by the Sheykh, the majestic, the scholar, the unique guide of the religion, Yahya Bin Muhammad Bin Alban Al-Khazin, may Allah^-azwj Cause his inclination to be constant, said, ‘I was informed by Muhammad Al-Hassan Bin Muhammad Bin Jamhour.’’

وَ قَالَ هَارُونُ بْنُ مُوسَى التَّلَّعُكْبَرِيُّ رَضِيَ اللَّهُ عَنْهُ حَدَّثَنَا مُحَمَّدُ بْنُ هِشَامِ بْنِ سَهْلٍ رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ جُمْهُورٍ قَالَ حَدَّثَنِي أَبِي وَ كَانَ عَالِماً بِأَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع خَاصَّةً بِهِ مُلَازِماً لِخِدْمَتِهِ وَ كَانَ مَعَهُ حِينَ حُمِلَ مِنَ الْمَدِينَةِ إِلَى أَنْ سَارَ إِلَى خُرَاسَانَ وَ اسْتُشْهِدَ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ بِطُوسَ وَ هُوَ ابْنُ تِسْعٍ وَ أَرْبَعِينَ سَنَةً

And Haroun Bin Musa Al-Tal’akbury, may Allah^-azwj be Pleased with him, said, ‘It is narrated to us by Muhammad Bin Hisham Bin Sahl, may Allah^-azwj have Mercy on him.’ He said, ‘It is narrated to us by Al-Hassan Bin Muhammad Bin Jamhour.’ He said, ‘It is narrated to me by my father,’ and he was a knower of Abu Al-Hassan Ali^-asws Bin Musa Al-Reza^-asws, specialising with him^-asws, adhering for serving him^-asws, and he was with him^-asws when he^-asws was taken from Al-Medina to travel to Khurasan, and attended the (funeral) Salat upon him^-asws, and the greetings at Toos, and he was forty-nine years of age.

قَالَ وَ كَانَ الْمَأْمُونُ بِنَيْسَابُورَ وَ فِي مَجْلِسِهِ سَيِّدِي أَبُو الْحَسَنِ الرِّضَا ع وَ جَمَاعَةٌ مِنَ الْمُتَطَبِّبِينَ وَ الْفَلَاسِفَةِ مِثْلَ يُوحَنَّا بْنِ مَاسَوَيْهِ وَ جَبْرَئِيلُ بْنُ بَخْتِيشُوعَ وَ صَالِحُ بْنُ سِلْهِمَةَ الْهِنْدِيُّ وَ غَيْرُهُمْ مِنْ مُنْتَحِلِي الْعُلُومِ وَ ذَوِي الْبَحْثِ وَ النَّظَرِ

He said, ‘And Al-Mamoun was in Neshapur, and in his gathering was my Master^-asws Abu Al-Hassan Al-Reza^-asws, and a group of physicians (doctors) and the philosophers, like Youhanna Bin Masawiya, and Jibraeel Bin Yakhtishu, and Salih Bin Salhima the Indian, and other from the impersonators of the knowledges, and ones with arguments, and the insight.

فَجَرَى ذِكْرُ الطِّبِّ وَ مَا فِيهِ صَلَاحُ الْأَجْسَامِ وَ قِوَامُهَا فَأَغْرَقَ الْمَأْمُونُ وَ مَنْ بِحَضْرَتِهِ فِي الْكَلَامِ وَ تَغَلْغَلُوا فِي عِلْمِ ذَلِكَ وَ كَيْفَ رَكَّبَ اللَّهُ تَعَالَى هَذَا الْجَسَدَ وَ جَمِيعَ مَا فِيهِ مِنْ هَذِهِ الْأَشْيَاءِ الْمُتَضَادَّةِ مِنَ الطَّبَائِعِ الْأَرْبَعِ وَ مَضَارِّ الْأَغْذِيَةِ وَ مَنَافِعِهَا وَ مَا يَلْحَقُ الْأَجْسَامَ مِنْ مَضَارِّهَا مِنَ الْعِلَلِ

‘There flowed the discussion of the medicine and what is therein from the health of the bodies and their standing. Al-Mamoun and the ones in his presence drowned in the talk, and they penetrated into the knowledge of that, and how Allah^-azwj the Exalted had Installed this body and entirety of what is in it from these contradictory things from the four natures, and harms of the foods and their benefits, and what is related with the bodies from their harms, of the illnesses.’

قَالَ وَ أَبُو الْحَسَنِ ع سَاكِتٌ لَا يَتَكَلَّمُ فِي شَيْ‏ءٍ مِنْ ذَلِكَ فَقَالَ لَهُ الْمَأْمُونُ مَا تَقُولُ يَا أَبَا الْحَسَنِ فِي هَذَا الْأَمْرِ الَّذِي نَحْنُ فِيهِ هَذَا الْيَوْمَ وَ الَّذِي لَا بُدَّ مِنْهُ مِنْ مَعْرِفَةِ هَذِهِ الْأَشْيَاءِ وَ الْأَغْذِيَةِ النَّافِعِ مِنْهَا وَ الضَّارِّ وَ تَدْبِيرِ الْجَسَدِ

He said, ‘And Abu Al-Hassan^-asws was silent, not speaking regarding anything from that. Al-Mamoun said to him^-asws, ‘What are you^-asws saying, O Abu Al-Hassan^-asws, regarding this matter which we are in this day, and that which there is no escape from knowing these things and the beneficial foods from it, and the harms, and management of the body?’

فَقَالَ أَبُو الْحَسَنِ ع عِنْدِي مِنْ ذَلِكَ مَا جَرَّبْتُهُ وَ عَرَفْتُ صِحَّتَهُ بِالاخْتِبَارِ وَ مُرُورِ الْأَيَّامِ مَعَ مَا وَقَفَنِي عَلَيْهِ مَنْ مَضَى مِنَ السَّلَفِ مِمَّا لَا يَسَعُ الْإِنْسَانَ جَهْلُهُ وَ لَا يُعْذَرُ فِي تَرْكِهِ فَأَنَا أَجْمَعُ ذَلِكَ مَعَ مَا يُقَارِبُهُ مِمَّا يُحْتَاجُ إِلَى مَعْرِفَتِهِ

‘Abu Al-Hassan^-asws said: ‘In my^-asws possession from that is what I^-asws have tried and know of its correctness with the testing, and the passage of days, along with what the ones from the ancestors have concurred upon, from what there is no leeway for the human being to be ignorant of it, and there is no excuse in neglecting it. I^-asws have collected (all) that along with what is nearer to what is needy to knowing it.’’

قَالَ وَ عَاجَلَ الْمَأْمُونُ الْخُرُوجَ إِلَى بَلْخٍ وَ تَخَلَّفَ عَنْهُ أَبُو الْحَسَنِ ع وَ كَتَبَ الْمَأْمُونُ إِلَيْهِ كِتَاباً يَتَنَجَّزُهُ مَا كَانَ ذِكْرُهُ مِمَّا يُحْتَاجُ إِلَى مَعْرِفَتِهِ مِنْ جِهَتِهِ عَلَى مَا سَمِعَهُ مِنْهُ‏ وَ جَرَّبَهُ مِنَ الْأَطْعِمَةِ وَ الْأَشْرِبَةِ وَ أَخْذِ الْأَدْوِيَةِ وَ الْفَصْدِ وَ الْحِجَامَةِ وَ السِّوَاكِ وَ الْحَمَّامِ وَ النُّورَةِ وَ التَّدْبِيرِ فِي ذَلِكَ

He said, ‘And Al-Mamoun hastened the going out to Balkh and Abu Al-Hassan^-asws stayed behind from him, and Al-Mamoun wrote a letter to him^-asws urging him^-asws of what he^-asws had mentioned, from whatever was needed to knowing it from his^-asws direction, to what he^-asws had heard and experiment from the foods and the drinks, and taken the medicines, and the vein-cutting, and the cupping, and the brushing the teeth, and the bathing, and the waxing, and the management regarding that.

فَكَتَبَ الرِّضَا ع إِلَيْهِ كِتَاباً نُسْخَتُهُ

‘Al-Reza^-asws wrote a letter to him, it’s copy is: –

‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ اعْتَصَمْتُ بِاللَّهِ أَمَّا بَعْدُ فَإِنَّهُ وَصَلَ إِلَيَّ كِتَابُ أَمِيرِ الْمُؤْمِنِينَ فِيمَا أَمَرَنِي مِنْ تَوْقِيفِهِ عَلَى مَا يُحْتَاجُ إِلَيْهِ مِمَّا جَرَّبْتُهُ وَ مَا سَمِعْتُهُ فِي الْأَطْعِمَةِ وَ الْأَشْرِبَةِ وَ أَخْذِ الْأَدْوِيَةِ وَ الْفَصْدِ وَ الْحِجَامَةِ وَ الْحَمَّامِ وَ النُّورَةِ وَ الْبَاهِ وَ غَيْرِ ذَلِكَ مِمَّا يُدَبَّرُ اسْتِقَامَةُ أَمْرِ الْجَسَدِ

‘In the Name of Allah^-azwj the Beneficent, the Merciful! I^-asws cling with Allah^-azwj. As for after, a letter of commander of the faithful has arrived to me^-asws regarding what he has instructed me from his pausing upon what he is needy to, from what I^-asws have tried, and what I^-asws have heard regarding the foods and the drinks, and taken the medications, and the vein-cutting, and the cupping, and the waxing, and the aphrodisiacs, and other than that from what the affairs of the body would be straight.

وَ قَدْ فَسَّرْتُ لَهُ مَا يُحْتَاجُ إِلَيْهِ وَ شَرَحْتُ لَهُ مَا يُعْمَلُ عَلَيْهِ مِنْ تَدْبِيرِ مَطْعَمِهِ وَ مَشْرَبِهِ وَ أَخْذِهِ الدَّوَاءَ وَ فَصْدِهِ وَ حِجَامَتِهِ وَ بَاهِهِ وَ غَيْرِ ذَلِكَ مِمَّا يُحْتَاجُ إِلَيْهِ مِنْ سِيَاسَةِ جِسْمِهِ وَ بِاللَّهِ التَّوْفِيقُ

‘And I^-asws have explained to him what he is needy to and have expanded for him what he should be working upon from the management of his foods and his drinks, and his taking the medication, and his vein-cutting, and his cupping, and his aphrodisiacs, and other than that from whatever he is needy to, from the politics (management) of his body, and the inclination is with Allah^-azwj.

اعْلَمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَبْتَلِ الْجَسَدَ بِدَاءٍ حَتَّى جَعَلَ لَهُ دَوَاءً إِلَى آخِرِ مَا سَيَأْتِي

‘Know, that Allah^-azwj Mighty and Majestic does not Try the body with an illness until He^-azwj Makes a cure for it’ – up to the end of what I (Majlisi) shall be coming with.

أَقُولُ وَ ذَكَرَ الشَّيْخُ أَبُو جَعْفَرٍ الطُّوسِيُّ قَدَّسَ اللَّهُ رُوحَهُ الْقُدُّوسِيَّ فِي الْفِهْرِسْتِ فِي تَرْجَمَةِ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ جُمْهُورٍ الْعَمِّيِّ الْبَصْرِيِّ لَهُ كُتُبٌ مِنْهَا كِتَابُ الْمَلَاحِمِ وَ كِتَابُ الْوَاحِدَةِ وَ كِتَابُ صَاحِبِ الزَّمَانِ ع

I (Majlisi) am saying, ‘And the Sheykh Abu Ja’far Al-Tusi, may Allah^-azwj Sanctify his holy soul, mentioned in ‘Al-Fihrist’ in a translation by Muhammad Bin Al-Hassan Bin Jamhour, the blind one of sight. There are books for him, from these is ‘Kitab Al Malahim,’ and ‘Kitab Al-Wahida,’ and ‘Kitab Sahib Al-Zaman^-ajfj.’

وَ لَهُ الرِّسَالَةُ الْمُذَهَّبَةُ عَنِ الرِّضَا ع أَخْبَرَنَا بِرِوَايَاتِهِ كُلِّهَا إِلَّا مَا كَانَ فِيهَا مِنْ غُلُوٍّ أَوْ تَخْلِيطِ جَمَاعَةٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ

And for him is ‘The golden message’ from Al-Reza^-asws. He informed us by all of his reporting, except whatever was in these from the exaggerations or confusion of a group, from Muhammad Bin Ali Bin Al-Husayn, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Al-Husayn Bin Saeed, from Muhammad Bin Jamhour.

وَ رَوَاهَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنِ الْحَسَنِ بْنِ مَتِّيلٍ‏ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْعَلَوِيِّ عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ

And it is reported by Muhammad Bin Ali Bin Al-Husayn, from Muhammad Bin Al-Hassan Bin Al-Waleed, from Al-Hassan Bin Mattil, from Muhammad Bin Ahmad Al-Alawy, from Al-Amraky Bin Ali, from Muhammad Bin Jamhour.

وَ ذَكَرَ النَّجَاشِيُّ أَيْضاً طَرِيقَهُ إِلَيْهِ هَكَذَا أَخْبَرَنَا مُحَمَّدُ بْنُ عَلِيٍّ الْكَاتِبُ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الْهُذَلِيِّ الْمَسْعُودِيِّ قَالَ لَقِيتُ الْحَسَنَ بْنَ مُحَمَّدِ بْنِ جُمْهُورٍ فَقَالَ لِي حَدَّثَنِي أَبِي مُحَمَّدُ بْنُ جُمْهُورٍ وَ هُوَ ابْنُ مِائَةٍ وَ عَشْرِ سِنِينَ

And Al-Najjashy mentioned as well, by his way to it like this, ‘We are informed by Muhammad Bin Ali the scribe, from Muhammad Bin Abdullah, from Ali Bin Al Husayn Al-Huzaly Al-Madoudy who said, ‘I met Al-Hassan Bin Muhammad Bin Jamhour. He said to me, ‘It is narrated to me by Abu Muhammad Bin Jamhour, and he was one hundred and ten years old.’’

وَ أَخْبَرَنَا ابْنُ شَاذَانَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ بِجَمِيعِ كُتُبِهِ

‘And we are informed by Ibn Shazan, from Ahmad Bin Muhammad Bin Yahya, from Sa’ad, from Ahmad Bin Al Husayn Bin Saeed, from Muhammad Bin Jamhour, with entirety of his books.’

وَ قَالَ مُحَمَّدُ بْنُ شَهْرَآشُوبَ قُدِّسَ سِرُّهُ فِي كِتَابِ مَعَالِمِ الْعُلَمَاءِ فِي تَرْجَمَةِ مُحَمَّدِ بْنِ الْحَسَنِ لَهُ الرِّسَالَةُ الْمُذَهَّبَةُ عَنِ الرِّضَا ع فِي الطِّبِّ انْتَهَى

And Muhammad Bin Shahr Ashub, may his soul be sanctified, said in the book ‘Ma’alim Al-Ulama,’ in a translation by Muhammad Bin Al-Hassan. For him is ‘The golden message’ from Al-Reza^-asws regarding the medicine’ – end.

وَ ذَكَرَ الشَّيْخُ مُنْتَجَبُ الدِّينِ فِي الْفِهْرِسْتِ أَنَّ السَّيِّدَ فَضْلَ اللَّهِ بْنَ عَلِيٍّ الرَّاوَنْدِيَّ كَتَبَ عَلَيْهَا شَرْحاً سَمَّاهُ تَرْجَمَةَ الْعَلَوِيِّ لِلطِّبِّ الرَّضَوِيِّ

And the sheykh, the strategist of religion, said in ‘Al-Fihrist,’ ‘The Seyyid Fazlullah Bin Ali Al-Rawandy wrote a commentary upon it named as ‘Tarjumat Al-Alawy lil Tibb Al-Razawy.’

فَظَهَرَ أَنَّ الرِّسَالَةَ كَانَتْ مِنَ الْمَشْهُورَاتِ بَيْنَ عُلَمَائِنَا وَ لَهُمْ إِلَيْهِ طُرُقٌ وَ أَسَانِيدُ لَكِنْ كَانَ فِي نُسْخَتِهَا الَّتِي وَصَلَتْ إِلَيْنَا اخْتِلَافٌ فَاحِشٌ أَشَرْنَا إِلَى بَعْضِهَا وَ لْنَشْرَعْ فِي ذِكْرِ الرِّسَالَةِ ثُمَّ فِي شَرْحِهَا عَلَى الْإِجْمَالِ

So, it is apparent that the (golden) message was from the -well-known ones between our scholars, and there are ways for them to it and chains (of attributions), but in their copying which have arrived to us, there are serious differences. We shall indicate to some of these and we shall comment on in mentioning the (golden) message in its commentary upon the summary.’

اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ اللَّهَ تَعَالَى لَمْ يَبْتَلِ الْعَبْدَ الْمُؤْمِنَ بِبَلَاءٍ حَتَّى جَعَلَ لَهُ دَوَاءً يُعَالِجُ بِهِ وَ لِكُلِّ صِنْفٍ مِنَ الدَّاءِ صِنْفٌ مِنَ الدَّوَاءِ وَ تَدْبِيرٌ وَ نَعْتٌ وَ ذَلِكَ أَنَّ الْأَجْسَامَ الْإِنْسَانِيَّةَ جُعِلَتْ عَلَى مِثَالِ الْمُلْكِ

(Al-Reza^-asws) said: ‘Know, O commander of the faithful! Allah^-azwj the Exalted did not Try the Momin servant with any affliction until He^-azwj Make a cure to be for him, he can be treating with, and for every type of the illness, there is type from the cures, and management, and a description (prescription), and that is because the human bodies have been Made to be upon an example of the kingship.

فَمَلِكُ الْجَسَدِ هُوَ الْقَلْبُ‏ وَ الْعُمَّالُ الْعُرُوقُ وَ الْأَوْصَالُ وَ الدِّمَاغُ وَ بَيْتُ الْمَلِكِ قَلْبُهُ وَ أَرْضُهُ الْجَسَدُ وَ الْأَعْوَانُ يَدَاهُ وَ رِجْلَاهُ وَ شَفَتَاهُ وَ عَيْنَاهُ وَ لِسَانُهُ وَ أُذُنَاهُ وَ خِزَانَتُهُ مَعِدَتُهُ وَ بَطْنُهُ وَ حِجَابُهُ صَدْرُهُ

‘The king of the body, it is the heart, and the workers are the veins and the ligaments and the brain, and the house of the king is his heart, and his land is the body, and the assistances are his hands, and his legs, and his lips, and his eyes, and his tongue, and his ears, and his treasury is his stomach and his abdomen, and his guard is his chest.

فَالْيَدَانِ عَوْنَانِ يُقَرِّبَانِ وَ يُبَعِّدَانِ وَ يَعْمَلَانِ عَلَى مَا يُوحِي إِلَيْهِمَا الْمَلِكُ وَ الرِّجْلَانِ تَنْقُلَانِ الْمَلِكَ حَيْثُ يَشَاءُ

‘The hands are two assistances, drawing near, and distancing, and working upon whatever the king reveals to them, and the legs transfer the king to wherever he so desires.

وَ الْعَيْنَانِ تَدُلَّانِهِ عَلَى مَا يَغِيبُ عَنْهُ لِأَنَّ الْمَلِكَ مِنْ وَرَاءِ الْحِجَابِ لَا يُوصَلُ إِلَيْهِ شَيْ‏ءٌ إِلَّا بِهِمَا وَ هُمَا سِرَاجَانِ أَيْضاً وَ حِصْنُ الْجَسَدِ

‘And the eyes point him upon what is hidden from him, because the king is from behind the veil, nothing arrives to him except through these two, and they are two lamps as well, and a fortress (watchtower) of the body.

وَ حِرْزُهُ الْأُذُنَانِ لَا يُدْخِلَانِ عَلَى الْمَلِكِ إِلَّا مَا يُوَافِقُهُ لِأَنَّهُمَا لَا يَقْدِرَانِ أَنْ يُدْخِلَا شَيْئاً حَتَّى يُوحِيَ الْمَلِكُ إِلَيْهِمَا فَإِذَا أَوْحَى الْمَلِكُ إِلَيْهِمَا أَطْرَقَ الْمَلِكُ مُنْصِتاً لَهُمَا حَتَّى يَسْمَعَ مِنْهُمَا ثُمَّ يُجِيبُ بِمَا يُرِيدُ

‘And the two ears protect him, not letting (anything) enter to the king except what is compatible with him, because they are not able upon entering anything until the king reveals to them. When the king reveals to them, the king lowers his head listening intently to them until he hears from them, then he responds with whatever he wants.

فَيُتَرْجِمُ عَنْهُ اللِّسَانُ بِأَدَوَاتٍ كَثِيرَةٍ مِنْهَا رِيحُ الْفُؤَادِ وَ بُخَارُ الْمَعِدَةِ وَ مَعُونَةُ الشَّفَتَيْنِ‏ وَ لَيْسَ لِلشَّفَتَيْنِ قُوَّةٌ إِلَّا بِاللِّسَانِ‏ وَ لَيْسَ يَسْتَغْنِي بَعْضُهَا عَنْ بَعْضٍ وَ الْكَلَامُ لَا يَحْسُنُ إِلَّا بِتَرْجِيعِهِ فِي الْأَنْفِ لِأَنَّ الْأَنْفَ يُزَيِّنُ الْكَلَامَ كَمَا يُزَيِّنُ النَّافِخُ‏ فِي الْمِزْمَارِ

‘The tongue translates from it with many tools. From these is wind of the heart, and vapour of the stomach, and aid of the lips, and there isn’t any strength for the lips except with the tongue (teeth), and they aren’t needless from each other, and the speech cannot be good except with returning it in the nose, because the nose adorns the speech just as the blower adorns in the flute.

وَ كَذَلِكَ الْمَنْخِرَانِ وَ هُمَا ثُقْبَتَا الْأَنْفِ يَدْخُلَانِ عَلَى الْمَلِكِ مِمَّا يُحِبُّ مِنَ الرِّيَاحِ الطَّيِّبَةِ فَإِذَا جَاءَتْ رِيحٌ تَسُوءُ عَلَى الْمَلِكِ أَوْحَى إِلَى الْيَدَيْنِ فَحَجَبَا بَيْنَ الْمَلِكِ وَ تِلْكَ الرِّيحِ

‘And like that are the nostrils, and they are holes of the nose entering unto the king from what he likes, from the good winds (smell). When the bad wind comes unto the king, he reveals to the body, so it forms a barrier between the king and that wind.

وَ لِلْمَلِكِ مَعَ هَذَا ثَوَابٌ وَ عِقَابٌ فَعَذَابُهُ أَشَدُّ مِنْ عَذَابِ الْمُلُوكِ الظَّاهِرَةِ الْقَاهِرَةِ فِي الدُّنْيَا وَ ثَوَابُهُ أَفْضَلُ مِنْ ثَوَابِهِمْ فَأَمَّا عَذَابُهُ فَالْحُزْنُ وَ أَمَّا ثَوَابُهُ فَالْفَرَحُ وَ أَصْلُ الْحُزْنِ فِي الطِّحَالِ وَ أَصْلُ الْفَرَحِ فِي الثَّرْبِ وَ الْكُلْيَتَيْنِ وَ مِنْهُمَا عِرْقَانِ مُوصِلَانِ إِلَى الْوَجْهِ

‘And for the king, along with this, there is reward and punishment. His punishment is severer than the punishment of the apparent kings, the subduers in the world, and his reward is superior to their rewards. As for his punishment, it is the grief, and as for his reward, it is the happiness, and the origin of the grief is in the spleen and origin of the happiness is in the Omentum and the two kidneys, and from these two are veins connected to the face.

فَمِنْ هُنَاكَ يَظْهَرُ الْفَرَحُ وَ الْحَزَنُ فَتَرَى عَلَامَتَهُمَا فِي الْوَجْهِ وَ هَذِهِ الْعُرُوقُ كُلُّهَا طُرُقٌ مِنَ الْعُمَّالِ إِلَى الْمَلِكِ وَ مِنَ الْمَلِكِ إِلَى الْعُمَّالِ وَ مِصْدَاقُ ذَلِكَ أَنَّكَ‏ إِذَا تَنَاوَلْتَ الدَّوَاءَ أَدَّتْهُ الْعُرُوقُ إِلَى مَوْضِعِ الدَّاءِ بِإِعَانَتِهَا

‘So, from over there, the happiness and the grief are revealed. You will see their signs in the face, and these veins, all of them are ways from the workers to the king, and from the king to the workers, and the credibility of that is when you take the medication, the veins deliver it to the very place of the illness by their feeding.

وَ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ الْجَسَدَ بِمَنْزِلَةِ الْأَرْضِ الطَّيِّبَةِ مَتَى تُعُوهِدَتْ بِالْعِمَارَةِ وَ السَّقْيِ مِنْ حَيْثُ لَا يَزْدَادُ فِي الْمَاءِ فَتَغْرِقَ وَ لَا يُنْقَصُ مِنْهُ فَتَعْطَشَ دَامَتْ عِمَارَتُهَا وَ كَثُرَ رَيْعُهَا وَ زَكَا زَرْعُهَا وَ إِنْ تُغُوفِلَ عَنْهَا فَسَدَتْ وَ لَمْ يَنْبُتْ فِيهَا الْعُشْبُ فَالْجَسَدُ بِهَذِهِ الْمَنْزِلَةِ

‘And know, O commander of the faithful! The body is at the status of the good land, when it is entrusted with the construction, and the quenching from where it will not increase in the water, so would drown, nor reduced from it so it would dry up, for as long as it’s building lasts, and its care is a lot, and its cultivation is pure, and if it is neglected from, it would spoil, and the grass would not grow in it. So, the body is at this status.

وَ بِالتَّدْبِيرِ فِي الْأَغْذِيَةِ وَ الْأَشْرِبَةِ يَصْلُحُ وَ يَصِحُّ وَ تَزْكُو الْعَافِيَةُ فِيهِ فَانْظُرْ يَا أَمِيرَ الْمُؤْمِنِينَ مَا يُوَافِقُكَ وَ يُوَافِقُ مَعِدَتَكَ وَ يَقْوَى عَلَيْهِ بَدَنُكَ وَ يَسْتَمْرِئُهُ مِنَ الطَّعَامِ فَقَدِّرْهُ لِنَفْسِكَ وَ اجْعَلْهُ غِذَاءَكَ

‘And with the management in the foods and drinks, it would be correct and healthy, and well-being would be pure in it. So, look, O commander of the faithful, at what is compatible with you and compatible with your stomach and your body can be strengthened with and be persistent with it from the foods. Determine it for yourself and make it to be your food (intake).

وَ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ كُلَّ وَاحِدَةٍ مِنْ هَذِهِ الطَّبَائِعِ تَحْتَ مَا يُشَاكِلُهَا فَاغْتَذِ مَا يُشَاكِلُ جَسَدَكَ وَ مَنْ أَخَذَ مِنَ الطَّعَامِ زِيَادَةً لَمْ‏ يُغَذِّهِ وَ مَنْ أَخَذَهُ بِقَدَرٍ لَا زِيَادَةَ عَلَيْهِ وَ لَا نَقْصَ فِي غِذَائِهِ نَفَعَهُ وَ كَذَلِكَ الْمَاءُ

‘And know, O commander of the faithful! Each one of these natures is under what resembles it, so feed what resembles your body (parts); and the one who takes more from the food would not be feeding it (but would actually be harming it), and the one who takes with a measurement, neither more nor less in his food intake, it would benefit him, and like that is the water.

فَسَبِيلُهُ أَنْ تَأْخُذَ مِنَ الطَّعَامِ كِفَايَتَكَ فِي أَيَّامِهِ‏ وَ ارْفَعْ يَدَيْكَ مِنْهُ وَ يك [بِكَ‏] إِلَيْهِ بَعْضُ الْقَرَمِ‏ وَ عِنْدَكَ إِلَيْهِ مَيْلٌ فَإِنَّهُ أَصْلَحُ لِمَعِدَتِكَ وَ لِبَدَنِكَ وَ أَزْكَى لِعَقْلِكَ‏ وَ أَخَفُّ لِجِسْمِكَ‏

‘It’s way is that you should take from the food, your sufficient in its days and raise your hands from it while there are small bites (left) with you to it, and there is (still) inclination with you to it, for it would be healthier for your stomach and for your body, and purer for your intellect, and lighter for your body.

يَا أَمِيرَ الْمُؤْمِنِينَ كُلِ الْبَارِدَ فِي الصَّيْفِ وَ الْحَارَّ فِي الشِّتَاءِ وَ الْمُعْتَدِلَ فِي الْفَصْلَيْنِ عَلَى قَدْرِ قُوَّتِكَ وَ شَهْوَتِكَ وَ ابْدَأْ فِي أَوَّلِ الطَّعَامِ بِأَخَفِّ الْأَغْذِيَةِ الَّتِي يَغْتَذِي بِهَا بَدَنُكَ بِقَدْرِ عَادَتِكَ وَ بِحَسَبِ طَاقَتِكَ وَ نَشَاطِكَ وَ زَمَانُكَ الَّذِي يَجِبُ أَنْ يَكُونَ أَكْلُكَ فِي كُلِّ يَوْمٍ عِنْدَ مَا يَمْضِي مِنَ النَّهَارِ ثَمَانُ سَاعَاتٍ أَكْلَةً وَاحِدَةً أَوْ ثَلَاثَ أَكَلَاتٍ فِي يَوْمَيْنِ

‘O commander of the faithful! Eat the cold in the summer and hot in the winter, and be moderate during the two seasons in accordance to your strength and your desire, and begin at the start of the meal with the lightest of the foods which your body can be fed with, in accordance to your habit, and in accordance to your strength, and your energy, and your time that your eating would be, during each day, at what eight hours have passed from the day, one meal, or three meals during two days.

تَتَغَدَّى بَاكِراً فِي أَوَّلِ يَوْمٍ ثُمَّ تَتَعَشَّى فَإِذَا كَانَ فِي الْيَوْمِ الثَّانِي فَعِنْدَ مُضِيِّ ثَمَانِ سَاعَاتٍ مِنَ النَّهَارِ أَكَلْتَ أَكْلَةً وَاحِدَةً وَ لَمْ تَحْتَجْ إِلَى الْعَشَاءِ وَ كَذَا أَمَرَ جَدِّي مُحَمَّدٌ ص عَلِيّاً ع فِي كُلِّ يَوْمٍ وَجْبَةً وَ فِي غَدِهِ وَجْبَتَيْنِ وَ لْيَكُنْ ذَلِكَ بِقَدْرٍ لَا يَزِيدُ وَ لَا يَنْقُصُ

‘You should eat lunch early at the beginning of the day, then dinner. When it would be during the second day, then at the passing of eight hours from the day, eating one meal, and you will not be needy to the dinner, and like that my^-asws grandfathers^-asws Muhammad^-saww and Ali^-asws had instructed, one meal during every day, and two meals the next day, and let that be a measurement neither increasing (upon) nor reducing (from).

وَ ارْفَعْ يَدَيْكَ مِنَ الطَّعَامِ وَ أَنْتَ تَشْتَهِيهِ وَ لْيَكُنْ شَرَابُكَ عَلَى أَثَرِ طَعَامِكَ مِنَ الشَّرَابِ الصَّافِي الْعَتِيقِ مِمَّا يَحِلُّ شُرْبُهُ وَ الَّذِي أَنَا وَاصِفُهُ فِيمَا بَعْدُ

‘And raise your hands from the meal while you are (still) desiring it, and let your drinking be at the end of your mean, from the clean drink, the old, from what its drinking is Permissible, and which I^-asws shall be describing it afterwards.

وَ نَذْكُرُ الْآنَ مَا يَنْبَغِي ذِكْرُهُ مِنْ تَدْبِيرِ فُصُولِ السَّنَةِ وَ شُهُورِهَا الرُّومِيَّةِ الْوَاقِعَةِ فِيهَا فِي كُلِّ فَصْلٍ عَلَى حِدَةٍ وَ مَا يُسْتَعْمَلُ مِنَ الْأَطْعِمَةِ وَ الْأَشْرِبَةِ وَ مَا يُجْتَنَبُ مِنْهُ وَ كَيْفِيَّةِ حِفْظِ الصِّحَّةِ مِنْ أَقَاوِيلِ الْقُدَمَاءِ وَ نَعُودُ إِلَى قَوْلِ الْأَئِمَّةِ ع فِي صِفَةِ شَرَابٍ يَحِلُّ شُرْبُهُ وَ يُسْتَعْمَلُ بَعْدَ الطَّعَامِ‏

‘And now we^-asws shall mention what is befitting to mention it, from the management of the seasons of the year and it’s Roman months falling therein, in each season upon a limit, and what is to be utilised from the foods and the drinks, and what to keep aside from, and the matter of preserving the health, from the words of the ancient ones, and we^-asws shall return to the words of the Imams^-asws in describing the drink which it Permissible to drink it and utilise after the meal.

[ذِكْرُ فُصُولِ السَّنَةِ] أَمَّا فَصْلُ الرَّبِيعِ فَإِنَّهُ رُوحُ الْأَزْمَانِ وَ أَوَّلُهُ آذَارُ وَ عَدَدُ أَيَّامِهِ ثَلَاثُونَ يَوْماً وَ فِيهِ يَطِيبُ اللَّيْلُ وَ النَّهَارُ وَ تَلِينُ الْأَرْضُ وَ يَذْهَبُ سُلْطَانُ الْبَلْغَمِ وَ يَهِيجُ الدَّمُ

(Mention of the seasons of the year) – ‘As for the season of spring, it is a soul of the times, and it’s beginning is (the month of) March, and the number of its days it thirty days, and in it the night and the day is good, and the ground is soft, and the rule of the phlegm is gone, and the blood agitates.

وَ يُسْتَعْمَلُ فِيهِ مِنَ الْغِذَاءِ اللَّطِيفِ وَ اللُّحُومِ وَ الْبَيْضِ النِّيمَبِرِشْتِ وَ يُشْرَبُ الشَّرَابُ بَعْدَ تَعْدِيلِهِ بِالْمَاءِ وَ يُتَّقَى فِيهِ أَكْلُ الْبَصَلِ وَ الثُّومِ وَ الْحَامِضِ وَ يُحْمَدُ فِيهِ شُرْبُ الْمُسْهِلِ وَ يُسْتَعْمَلُ فِيهِ الْفَصْدُ وَ الْحِجَامَةُ

‘And there should be utilising during it, from the gentle (light) foods, and the meats, and the soft-boiled eggs, and drink the drink after moderating it with the water, and one should fear in it eating the onions, and the garlic, and the sour (foods), and it is praised (recommended) during it drinking the laxatives and utilising during it the vein-cutting and the cupping.

نَيْسَانُ ثَلَاثُونَ يَوْماً فِيهِ يَطُولُ النَّهَارُ وَ يَقْوَى مِزَاجُ الْفَصْلِ وَ يَتَحَرَّكُ الدَّمُ وَ تَهُبُّ فِيهِ الرِّيَاحُ الشَّرْقِيَّةُ وَ يُسْتَعْمَلُ فِيهِ مِنَ الْمَآكِلِ الْمَشْوِيَّةِ وَ مَا يُعْمَلُ بِالْخَلِّ وَ لُحُومِ الصَّيْدِ وَ يُعَالَجُ‏ الْجِمَاعُ وَ التَّمْرِيخُ بِالدُّهْنِ فِي الْحَمَّامِ وَ لَا يُشْرَبُ الْمَاءُ عَلَى الرِّيقِ وَ يُشَمُّ الرَّيَاحِينُ وَ الطِّيبُ

‘April is of thirty days. In it, the days are long, and it strengthens the mood of the season, and the blood stirs, and the easterly winds blow during it, and one should utilise in it from the grilled foods, and what has been cooked with the vinegar, and the hunted meats, and the copulation is a treatment (healthier), and massage with the oils in the bathhouse, and do not drink the water upon the empty stomach and smell the aromas and the perfumes.

أَيَّارَ أَحَدٌ وَ ثَلَاثُونَ يَوْماً وَ تَصْفُو فِيهِ الرِّيَاحُ وَ هُوَ آخِرُ فَصْلِ الرَّبِيعِ وَ قَدْ نُهِيَ فِيهِ عَنْ أَكْلِ الْمُلُوحَاتِ وَ اللُّحُومِ الْغَلِيظَةِ كَالرُّءُوسِ وَ لَحْمِ‏ الْبَقَرِ وَ اللَّبَنِ وَ يَنْفَعُ فِيهِ دُخُولُ الْحَمَّامِ أَوَّلَ النَّهَارِ وَ يُكْرَهُ فِيهِ الرِّيَاضَةُ قَبْلَ الْغِذَاءِ

‘May is of thirty-one days, and the winds are clear during it, and it is end of the season of spring, and it is forbidden during it from eating the salty, and the thick meats like the heads and cow meat and the milk, and it is beneficial during it to enter the bathhouse at the beginning of the day, and it is disliked during it, the exercising before the lunch.

حَزِيرَانُ ثَلَاثُونَ يَوْماً يَذْهَبُ فِيهِ سُلْطَانُ الْبَلْغَمِ وَ الدَّمِ وَ يُقْبِلُ زَمَانُ الْمِرَّةِ الصَّفْرَاوِيَّةِ وَ نُهِيَ فِيهِ عَنِ التَّعَبِ وَ أَكْلِ اللَّحْمِ دَاسِماً وَ الْإِكْثَارِ مِنْهُ وَ شَمِّ الْمِسْكِ وَ الْعَنْبَرِ وَ يَنْفَعُ فِيهِ أَكْلُ الْبُقُولِ الْبَارِدَةِ كَالْهِنْدَبَاءِ وَ بَقْلَةِ الْحَمْقَاءِ وَ أَكْلُ الْخُضَرِ كَالْخِيَارِ وَ الْقِثَّاءِ وَ الشِّيرَخِشْتِ وَ الْفَاكِهَةِ الرَّطْبَةِ

‘June is of thirty days. The rule of the phlegm and the blood goes away during it, and the time of the yellow bile comes; and it is forbidden during it from the fatigue, and eating the greasy meat, and the frequenting from it, and smell the musk and the amber; and it is beneficial during it to eat the cold vegetables like the endive, and the vegetable, purslane, and eat the greens like the cucumber and the Armenian cucumber, and the cotoneaster (fruit), and the wet fruits.

وَ اسْتِعْمَالُ الْمُحَمِّضَاتِ وَ مِنَ اللُّحُومِ لَحْمُ الْمَعْزِ الثَّنِيِّ وَ الْجَذَعِ‏ وَ مِنَ الطُّيُورِ الدَّجَاجُ وَ الطَّيْهُوجُ وَ الدُّرَّاجُ وَ الْأَلْبَانِ وَ السَّمَكِ الطَّرِيِّ

‘And utilise the acidifiers, and from the meats, folded meat of the goat and the kid, and from the birds, the chicken and the grouse, and the partridge, and the milk (products), and the fresh fish.

تَمُّوزُ أَحَدٌ وَ ثَلَاثُونَ يَوْماً فِيهِ شِدَّةُ الْحَرَارَةِ وَ تَغُورُ الْمِيَاهُ وَ يُسْتَعْمَلُ فِيهِ شُرْبُ الْمَاءِ الْبَارِدِ عَلَى الرِّيقِ وَ يُؤْكَلُ فِيهِ الْأَشْيَاءُ الْبَارِدَةُ الرَّطْبَةُ وَ يُكْسَرُ فِيهِ مِزَاجُ الشَّرَابِ وَ تُؤْكَلُ فِيهِ الْأَغْذِيَةُ اللَّطِيفَةُ السَّرِيعَةُ الْهَضْمِ كَمَا ذُكِرَ فِي حَزِيرَانَ وَ يُسْتَعْمَلُ فِيهِ مِنَ النَّوْرِ وَ الرَّيَاحِينِ الْبَارِدَةِ الرَّطْبَةِ الطَّيِّبَةِ الرَّائِحَةِ

‘July is of thirty-one days wherein is severe heat, and subsidence of the waters, and one should utilise in it drinking the cold water upon the empty stomach, and eat in it the cold wet things, and the moon of the drink is broken during it; and you should eat in it the subtle (light) foods, quick for the digestion, like what I^-asws had mentioned regarding June; and utilise during it from the waxing, and the cold wet basils of the aromatic aromas.

آبَ أَحَدٌ وَ ثَلَاثُونَ يَوْماً فِيهِ تَشْتَدُّ السَّمُومُ وَ يَهِيجُ الزُّكَامُ بِاللَّيْلِ وَ تَهُبُّ الشَّمَالُ وَ يَصْلُحُ الْمِزَاجُ بِالتَّبْرِيدِ وَ التَّرْطِيبِ وَ يَنْفَعُ فِيهِ شُرْبُ اللَّبَنِ الرِّائِبِ وَ يُجْتَنَبُ فِيهِ الْجِمَاعُ وَ الْمُسْهِلُ وَ يُقَلُّ مِنَ الرِّيَاضَةِ وَ يُشَمُّ مِنَ الرَّيَاحِينِ الْبَارِدَةِ

‘August is of thirty-one days. In it, the toxins are strengthened, and the flu is agitated at night, and the northern wind blows, and it corrects the mood with the coolness and the humidification; and beneficial during it is the yoghurt milk and keep aside during from the copulation and the laxatives, and reduce from the exercising, and smell from the cold basils (sweet aromas).

أَيْلُولُ ثَلَاثُونَ يَوْماً فِيهِ يَطِيبُ الْهَوَاءُ وَ يَقْوَى سُلْطَانُ الْمِرَّةِ السَّوْدَاءِ وَ يَصْلُحُ شُرْبُ الْمُسْهِلِ وَ يَنْفَعُ فِيهِ أَكْلُ الْحَلَاوَاتِ وَ أَصْنَافِ اللُّحُومِ الْمُعْتَدِلَةِ كَالْجِدَاءِ وَ الْحَوْلِيِ‏ مِنَ الضَّأْنِ وَ يُجْتَنَبُ فِيهِ لَحْمُ الْبَقَرِ وَ الْإِكْثَارُ مِنَ الشِّوَاءِ وَ دُخُولُ الْحَمَّامِ وَ يُسْتَعْمَلُ فِيهِ الطِّيبُ الْمُعْتَدِلُ الْمِزَاجِ وَ يُجْتَنَبُ فِيهِ أَكْلُ الْبِطِّيخِ وَ الْقِثَّاءِ

‘September is of thirty days. During it the air is good, and the rule of the black bile is strengthened, and drinking the laxatives is healthy, and it is beneficial during it to eat the sweets and a variety of the moderate meats like the goats and the one-year olds from the sheep; and keep aside during it from the cow meat, and frequenting from the grilled, and enter the bathhouse, and utilise during it the perfumes of moderate aromas, and shun during it eating the watermelon and the Armenian cucumber.

تِشْرِينُ الْأَوَّلُ أَحَدٌ وَ ثَلَاثُونَ يَوْماً فِيهِ تَهُبُّ الرِّيَاحُ الْمُخْتَلِفَةُ وَ يُتَنَفَّسُ فِيهِ رِيحُ الصَّبَا وَ يُجْتَنَبُ فِيهِ الْفَصْدُ وَ شُرْبُ الدَّوَاءِ وَ يُحْمَدُ فِيهِ الْجِمَاعُ وَ يَنْفَعُ فِيهِ أَكْلُ اللَّحْمِ السَّمِينِ وَ الرُّمَّانِ الْمُزِّ وَ الْفَاكِهَةِ بَعْدَ الطَّعَامِ وَ يُسْتَعْمَلُ فِيهِ أَكْلُ اللُّحُومِ‏ بِالتَّوَابِلِ‏ وَ يُقَلَّلُ فِيهِ مِنْ شُرْبِ الْمَاءِ وَ يُحْمَدُ فِيهِ الرِّيَاضَةُ

‘October is of thirty-one days. During it the different winds blow, and Al-Saba wind breathes during it; and keep aside during it from the vein-cutting and drinking the medicines, and the copulation is praised (recommended) in it, and beneficial in it is eating the fat meat, and the sourish pomegranate, and the fruits after the meal; and utilise during it, eating the meats with the seasoners (like pepper and cumin), and reduce in it from drinking the water, and the exercising is praised (recommended) in it.

تِشْرِينُ الْآخِرُ ثَلَاثُونَ يَوْماً فِيهِ يُقْطَعُ الْمَطَرُ الْوَسْمِيُ‏ وَ يُنْهَى فِيهِ عَنْ شُرْبِ الْمَاءِ بِاللَّيْلِ وَ يُقَلَّلُ فِيهِ مِنْ دُخُولِ الْحَمَّامِ وَ الْجِمَاعِ وَ يُشْرَبُ بُكْرَةَ كُلِّ يَوْمٍ جُرْعَةُ مَاءٍ حَارٍّ وَ يُجْتَنَبُ أَكْلُ الْبُقُولِ كَالْكَرَفْسِ وَ النَّعْنَاعِ وَ الْجِرْجِيرِ

‘November is of thirty days. During it, the toxic rains are cut off, and it is forbidden in it from drinking the water at night and reduce in it from entering the bathhouse and the copulation, and drink early morning every day a portion of hot water and keep aside from eating the vegetables like the celery, and the mint, and the watercress.

كَانُونُ الْأَوَّلُ أَحَدٌ وَ ثَلَاثُونَ يَوْماً يَقْوَى فِيهِ الْعَوَاصِفُ وَ تَشْتَدُّ فِيهِ الْبَرْدُ وَ يَنْفَعُ فِيهِ كُلُّ مَا ذَكَرْنَاهُ فِي تِشْرِينَ الْآخِرِ وَ يُحْذَرُ فِيهِ مِنْ أَكْلِ الطَّعَامِ الْبَارِدِ وَ يُتَّقَى فِيهِ الْحِجَامَةُ وَ الْفَصْدُ وَ يُسْتَعْمَلُ فِيهِ الْأَغْذِيَةُ الْحَارَّةُ بِالْقُوَّةِ وَ الْفِعْلِ

‘December is of thirty-one days. During it the stormy winds are strengthened, and the cold is intensified, and it is beneficial during it all what we^-asws have mentioned regarding November and be cautious during it from eating the cold food, and fear the cupping during it and the vein-cutting, and utilise during it the hot foods with the force and action.

كَانُونُ الْآخِرُ أَحَدٌ وَ ثَلَاثُونَ يَوْماً يَقْوَى فِيهِ غَلَبَةُ الْبَلْغَمِ وَ يَنْبَغِي أَنْ يُتَجَرَّعَ فِيهِ الْمَاءُ الْحَارُّ عَلَى الرِّيقِ وَ يُحْمَدُ فِيهِ الْجِمَاعُ وَ يَنْفَعُ الْأَحْشَاءَ فِيهِ مِثْلُ الْبُقُولِ الْحَارَّةِ كَالْكَرَفْسِ وَ الْجِرْجِيرِ وَ الْكُرَّاثِ وَ يَنْفَعُ فِيهِ دُخُولُ الْحَمَّامِ أَوَّلَ النَّهَارِ وَ التَّمْرِيخُ بِدُهْنِ الْخِيرِيِّ وَ مَا نَاسَبَهُ وَ يُحْذَرُ فِيهِ الْحُلْوُ وَ أَكْلُ السَّمَكِ الطَّرِيِّ وَ اللَّبَنِ

‘January is of thirty-one. During it, the phlegm prevails, and it is befitting to drink hot water upon the empty stomach, and the copulation is praised (recommended) during it, and beneficial in it is the soup like of the hot vegetables like the celery, and the watercress, and the leek; and it is beneficial during it to enter the bathhouse at the beginning of the day, and olive oil is the best (massage) oil, and what suits him, and be cautious during it of the sweets, and eat the fresh fish and the milk.

شُبَاطُ ثَمَانِيَةٌ وَ عِشْرُونَ يَوْماً تَخْتَلِفُ فِيهِ الرِّيَاحُ وَ تَكْثُرُ الْأَمْطَارُ وَ يَظْهَرُ فِيهِ الْعُشْبُ وَ يَجْرِي فِيهِ الْمَاءُ فِي الْعُودِ وَ يَنْفَعُ فِيهِ أَكْلُ الثُّومِ وَ لَحْمِ الطَّيْرِ وَ الصُّيُودِ وَ الْفَاكِهَةِ الْيَابِسَةِ وَ يُقَلَّلُ مِنْ أَكْلِ الْحَلَاوَةِ وَ يُحْمَدُ فِيهِ كَثْرَةُ الْجِمَاعِ وَ الْحَرَكَةِ وَ الرِّيَاضَةِ

‘February is of twenty-eight days. During it are different winds, and the rains are frequent, and the grass (herbs) appear during it, and the water flows in the custom, and beneficial in it is eating the garlic, and bird meat, and the hunts (fishery), and the dry fruits, and reduce from eating the sweets, and recommended in it is frequent copulation, and the movement, and the exercising.

صِفَةُ الشَّرَابِ الَّذِي يَحِلُّ شُرْبُهُ وَ اسْتِعْمَالُهُ بَعْدَ الطَّعَامِ وَ قَدْ تَقَدَّمَ ذِكْرُ نَفْعِهِ فِي ابْتِدَائِنَا بِالْقَوْلِ عَلَى فُصُولِ السَّنَةِ وَ مَا يَعْتَمِدُ فِيهَا مِنْ حِفْظِ الصِّحَّةِ

‘Description of the drink which is Permissible to drink it, and utilising it after the meal, and mention of its benefits has already preceded in its beginning with the word upon the seasons of the year, and what can be relied in, from preserving the health.

وَ صِفَتُهُ أَنْ يُؤْخَذَ مِنَ الزَّبِيبِ الْمُنَقَّى عَشَرَةُ أَرْطَالٍ فَيُغْسَلَ وَ يُنْقَعَ فِي مَاءٍ صَافٍ فِي‏ غَمْرَةٍ وَ زِيَادَةٍ عَلَيْهِ أَرْبَعَ أَصَابِعَ‏ وَ يُتْرَكَ فِي إِنَائِهِ ذَلِكَ ثَلَاثَةَ أَيَّامٍ فِي الشِّتَاءِ وَ فِي الصَّيْفِ يَوْماً وَ لَيْلَةً ثُمَّ يُجْعَلَ فِي قِدْرٍ نَظِيفَةٍ وَ لْيَكُنِ الْمَاءُ مَاءَ السَّمَاءِ إِنْ قُدِرَ عَلَيْهِ وَ إِلَّا فَمِنَ الْمَاءِ الْعَذْبِ الَّذِي يَنْبُوعُهُ مِنْ نَاحِيَةِ الْمَشْرِقِ مَاءً بَرَّاقاً أَبْيَضَ خَفِيفاً وَ هُوَ الْقَابِلُ لِمَا يَعْتَرِضُهُ عَلَى سُرْعَةٍ مِنَ السُّخُونَةِ وَ الْبُرُودَةِ وَ تِلْكَ دَلَالَةٌ عَلَى صِفَةِ الْمَاءِ

‘And its description is that ten Ratls be taken from the pure raisins. It would be washed and be soaked in clear water, and four fingers (Ratls) would be increased upon it, and it would be left in that utensil for three days in the winter, and one day and night in the summer. Then it would be made to be in a clean pot, and let the water be water of the sky (rain), if he is able upon it, or else, from the fresh water which springs from an area from the eastern water, shining white, light, and it is the accepter to what is presented to it upon quickness from the heat and the cold, and that is evidence upon the lightness of the water.

وَ يُطْبَخُ حَتَّى يَنْشَفَ الزَّبِيبُ وَ يَنْضَجَ ثُمَّ يُعْصَرُ وَ يُصَفَّى مَاؤُهُ وَ يُبَرَّدُ ثُمَّ يُرَدُّ إِلَى الْقِدْرِ ثَانِياً وَ يُؤْخَذُ مِقْدَارَهُ بِعُودٍ وَ يُغْلَى بِنَارٍ لَيِّنَةٍ غَلَيَاناً لَيِّناً رَقِيقاً حَتَّى يَمْضِيَ ثُلُثَاهُ وَ يَبْقَى ثُلُثُهُ

‘And it would be cooked until the raisins puff up and are cooked and mature. Then it would be squeezed, and its water be cleaned and cooled, then returned to the pot for a second time, and its measure of wood would be taken and boiled with a soft fire, a soft boiling, delicate, until two-thirds of it goes away and a third remains.

ثُمَّ يُؤْخَذُ مِنْ عَسَلِ النَّحْلِ الْمُصَفَّى رِطْلٌ فَيُلْقَى عَلَيْهِ وَ يُؤْخَذُ مِقْدَارَهُ وَ مِقْدَارَ الْمَاءِ إِلَى أَيْنَ كَانَ مِنَ الْقِدْرِ وَ يُغْلَى حَتَّى يَذْهَبَ قَدْرُ الْعَسَلِ وَ يَعُودَ إِلَى حَدِّهِ وَ يُؤْخَذُ خِرْقَةٌ صَفِيقَةٌ فَيُجْعَلُ فِيهَا زَنْجَبِيلٌ وَزْنَ دِرْهَمٍ وَ مِنَ الْقَرَنْفُلِ نِصْفُ دِرْهَمٍ وَ مِنَ الدَّارْچِينِيِّ نِصْفُ دِرْهَمٍ وَ مِنَ الزَّعْفَرَانِ دِرْهَمٌ وَ مِنْ سُنْبُلِ الطِّيبِ نِصْفُ دِرْهَمٍ وَ مِنَ الْهِنْدَبَاءِ مِثْلُهُ وَ مِنْ مَصْطَكَى نِصْفُ دِرْهَمٍ

‘Then a Ratl of filtered bee honey would be taken and thrown upon it, and it’s measurement would be taken, and a measurement of the water to where it would be from the pot, and it would be boiled until a proportion of the honey goes away and returned to its limit, and a dispensable rag would be taken, and there would be made to be in it, ginger of the weight of a Dirham, and half a Dirham of cloves, and half a Dirham of cinnamon, and a Dirham of saffron, and half a Dirham of valerian, and the like of it from the endive, and half a Dirham of mastic.

بَعْدَ أَنْ يُسْحَقَ الْجَمِيعُ كُلُّ وَاحِدٍ عَلَى حِدَةٍ وَ يُنْخَلَ وَ يُجْعَلَ فِي الْخِرْقَةِ وَ يُشَدَّ بِخَيْطٍ شَدّاً جَيِّداً وَ تُلْقَى فِيهِ وَ تُمْرَسَ الْخِرْقَةُ فِي الشَّرَابِ بِحَيْثُ تَنْزِلُ قُوَى الْعَقَاقِيرِ الَّتِي فِيهَا وَ لَا يَزَالُ يُعَاهَدُ بِالتَّحْرِيكِ عَلَى نَارٍ لَيِّنَةٍ بِرِفْقٍ حَتَّى يَذْهَبَ عَنْهُ مِقْدَارُ الْعَسَلِ وَ يُرْفَعَ الْقِدْرُ وَ يُبَرَّدَ وَ يُؤْخَذُ مُدَّةَ ثَلَاثَةِ أَشْهُرٍ حَتَّى يَتَدَاخَلَ مِزَاجُهُ بَعْضُهُ بِبَعْضٍ وَ حِينَئِذٍ يُسْتَعْمَلُ. وَ مِقْدَارُ مَا يُشْرَبُ مِنْهُ أُوقِيَّةٌ إِلَى أُوقِيَّتَيْنِ مِنَ الْمَاءِ الْقَرَاحِ

‘Afterwards, crush each one upon a limit and sieve in a cloth, and tie it with a tight sewing goodly, and throw in it, and the rag is immersed in the drink whereby it would bring down the potency which is in it, and do not cease stirring it gently over a soft fire until it goes away from it a measurement of the honey, and raise the pot and let it cool, and it would take three months for its mixture to enter into each other, and then utilise it; and a measurement of what is drunk from it, is an ounce to two ounces, from the pure water.

فَإِذَا أَكَلْتَ يَا أَمِيرَ الْمُؤْمِنِينَ مِقْدَارَ مَا وَصَفْتُ لَكَ مِنَ الطَّعَامِ فَاشْرَبْ مِنْ هَذَا الشَّرَابِ مِقْدَارَ ثَلَاثَةِ أَقْدَاحٍ بَعْدَ طَعَامِكَ فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ أَمِنْتَ بِإِذْنِ اللَّهِ تَعَالَى يَوْمَكَ وَ لَيْلَتَكَ مِنَ الْأَوْجَاعِ الْبَارِدَةِ الْمُزْمِنَةِ كَالنِّقْرِسِ وَ الرِّيَاحِ وَ غَيْرِ ذَلِكَ مِنْ أَوْجَاعِ الْعَصَبِ وَ الدِّمَاغِ وَ الْمَعِدَةِ وَ بَعْضِ أَوْجَاعِ الْكَبِدِ وَ الطِّحَالِ وَ الْمِعَاءِ وَ الْأَحْشَاءِ

‘So, when you eat from the food, O commander of the faithful, a measurement of what I^-asws have described for you, then drink from this drink a measurement of three cups after your meal. When you have done that, so you would be safe by the Permission of Allah^-azwj the Exalted, in your day and your night, from the chronic cold aches like the gout and the winds, and other than that from the nerve pains, and the brain, and the stomach, and some of the pains of the liver, and the spleen, and the intestines, and the viscera.

فَإِنْ صَدَقْتَ بَعْدَ ذَلِكَ شَهْوَةَ الْمَاءِ فَلْيَشْرَبْ مِنْهُ مِقْدَارَ النِّصْفِ مِمَّا كَانَ يَشْرَبُ قَبْلَهُ فَإِنَّهُ أَصْلَحُ لِبَدَنِ أَمِيرِ الْمُؤْمِنِينَ وَ أَكْثَرُ لِجِمَاعِهِ وَ أَشَدُّ لِضَبْطِهِ وَ حِفْظِهِ فَإِنَّ صَلَاحَ الْبَدَنِ وَ قِوَامَهُ يَكُونُ بِالطَّعَامِ وَ الشَّرَابِ وَ فَسَادَهُ يَكُونُ بِهِمَا فَإِنْ أَصْلَحْتَهُمَا صَلَحَ الْبَدَنُ وَ إِنْ أَفْسَدْتَهُمَا فَسَدَ الْبَدَنُ

‘So, if you were to be sincere after that desiring the water, then drink from it a measurement of half from what you had drunk from before it, for it would be healthier for the body of commander of the faithful, and increase his virility, and stronger for his control and his memory, for the health of the body and it’s standing happens to be with the food and the drink, and It’s spoiling happens with these two. Thus, if you are correct in these two, the body would be healthy, and it you were to spoil these two, the body would be spoilt.

وَ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ قُوَّةَ النُّفُوسِ تَابِعَةٌ لِأَمْزِجَةِ الْأَبْدَانِ وَ أَنَّ الْأَمْزِجَةَ تَابِعَةٌ لِلْهَوَاءِ وَ تَتَغَيَّرُ بِحَسَبِ تَغَيُّرِ الْهَوَاءِ فِي الْأَمْكِنَةِ فَإِذَا بَرَدَ الْهَوَاءُ مَرَّةً وَ سَخُنَ أُخْرَى تَغَيَّرَتْ بِسَبَبِهِ أَمْزِجَةُ الْأَبْدَانِ وَ أَثَّرَ ذَلِكَ التَّغَيُّرُ فِي الصُّوَرِ

‘And know, O commander of the faithful, that strength of the souls follows the state of the bodies, and the states are pursuant to the desires, and these change in accordance with the changes in the air in the places. When the air is cold at times and hot at other times, it would change the states of the bodies by its cause, and an impact of that change would be in the appearance.

فَإِذَا كَانَ الْهَوَاءُ مُعْتَدِلًا اعْتَدَلَتْ أَمْزِجَةُ الْأَبْدَانِ وَ صَلَحَتْ تَصَرُّفَاتُ الْأَمْزِجَةِ فِي الْحَرَكَاتِ الطَّبِيعِيَّةِ كَالْهَضْمِ وَ الْجِمَاعِ وَ النَّوْمِ وَ الْحَرَكَةِ وَ سَائِرِ الْحَرَكَاتِ. لِأَنَّ اللَّهَ تَعَالَى بَنَى الْأَجْسَامَ عَلَى أَرْبَعِ طَبَائِعَ وَ هِيَ الْمِرَّتَانِ وَ الدَّمُ وَ الْبَلْغَمُ

‘So, when the air was moderate, the state of the bodies would be moderate, and the dealings of the state would be correct in the natural movements, like the digestion, and the copulation, and the sleeping, and the moving, and rest of the movements, because Allah^-azwj the Exalted has Built the bodies upon four natures, and these are the two Biles, and the blood, and the phlegm.

وَ بِالْجُمْلَةِ حَارَّانِ وَ بَارِدَانِ قَدْ خُولِفَ بَيْنَهُمَا فَجَعَلَ الْحَارَّيْنِ لَيِّناً وَ يَابِساً وَ كَذَلِكَ الْبَارِدَيْنِ رَطْباً وَ يَابِساً ثُمَّ فَرَّقَ ذَلِكَ عَلَى أَرْبَعَةِ أَجْزَاءٍ مِنَ الْجَسَدِ وَ عَلَى الرَّأْسِ وَ الصَّدْرِ وَ الشَّرَاسِيفِ وَ أَسْفَلِ الْبَطْنِ

‘And in summary, (these are) two hot, and two cold, having interchanges between them. The two hot ones have been made to be soft and dry, and like that the two cold ones are wet and dry. Then that is separated upon four segments from the body, and upon the head, and the chest, and the cartilages, and the lower abdomen.

وَ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ الرَّأْسَ وَ الْأُذُنَيْنِ وَ الْعَيْنَيْنِ وَ الْمَنْخِرَيْنِ وَ الْفَمَ وَ الْأَنْفَ مِنَ الدَّمِ وَ أَنَّ الصَّدْرَ مِنَ الْبَلْغَمِ وَ الرِّيحَ وَ الشَّرَاسِيفَ مِنَ الْمِرَّةِ الصَّفْرَاءِ وَ أَنَّ أَسْفَلَ الْبَطْنِ مِنَ الْمِرَّةِ السَّوْدَاءِ

‘And know, O commander of the faithful, that the head, and the ears, and the eyes, and the nostrils, and the mouth, and the nose are from the blood, and that the chest is from the phlegm and the wind, and the cartilages are from the yellow bile, and the lower abdomen is from the black bile.

وَ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ النَّوْمَ سُلْطَانُ الدِّمَاغِ وَ هُوَ قِوَامُ الْجَسَدِ وَ قُوَّتُهُ فَإِذَا أَرَدْتَ النَّوْمَ فَلْيَكُنْ اضْطِجَاعُكَ أَوَّلًا عَلَى شِقِّكَ الْأَيْمَنِ ثُمَّ انْقَلِبْ عَلَى الْأَيْسَرِ وَ كَذَلِكَ فَقُمْ مِنْ مَضْجَعِكَ عَلَى شِقِّكَ الْأَيْمَنِ كَمَا بَدَأْتَ بِهِ عِنْدَ نَوْمِكَ

‘And know, O commander of the faithful, that the sleep is a rule of the brain, and it is a custodian of the body and its strength. So, whenever you want to sleep, then let your lying down at first be upon your right side, then turn to the left, and like that. Stand from your lying down upon the right side just as you had begun with at your sleep time.

وَ عَوِّدْ نَفْسَكَ الْقُعُودَ مِنَ اللَّيْلِ سَاعَتَيْنِ مِثْلَ مَا تَنَامُ فَإِذَا بَقِيَ مِنَ اللَّيْلِ‏ سَاعَتَانِ فَادْخُلْ وَ ادْخُلِ الْخَلَاءَ لِحَاجَةِ الْإِنْسَانِ وَ الْبَثْ فِيهِ بِقَدْرِ مَا تَقْضِي حَاجَتَكَ وَ لَا تُطِلْ فِيهِ فَإِنَّ ذَلِكَ يُورِثُ دَاءَ الْفِيلِ

‘And accustom yourself the sitting upon from the night for two hours, like what you had slept. So, when two hours remain from the night, then enter the toilet for the need of the human being and spent the night in it in accordance with what it takes to fulfil your need, and do not prolong in it, for that would inherit the illness of elephantiasis.

وَ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ أَجْوَدَ مَا اسْتَكْتَ بِهِ لِيفُ الْأَرَاكِ فَإِنَّهُ يَجْلُو الْأَسْنَانَ وَ يُطَيِّبُ النَّكْهَةَ وَ يَشُدُّ اللِّثَةَ وَ يُسَنِّنُهَا وَ هُوَ نَافِعٌ مِنَ الْحَفَرِ إِذَا كَانَ بِاعْتِدَالٍ وَ الْإِكْثَارُ مِنْهُ يُرِقُّ الْأَسْنَانَ وَ يُزَعْزِعُهَا وَ يُضَعِّفُ أُصُولَهَا

‘And know, O commander of the faithful, that the best of what you can brush your teeth with is palm fibre, for it polishes the teeth, and it sweetens the mouth and strengthens the gums and fatten them, and it is beneficial from the cavities when it would be moderate, and the frequenting from it thins the teeth and disturbs (loosens) them and weakens their roots.

فَمَنْ أَرَادَ حِفْظَ الْأَسْنَانِ فَلْيَأْخُذْ قَرْنَ الْإِيَّلِ مُحْرَقاً وَ كَزْمَازِجاً وَ سُعْداً وَ وَرْداً وَ سُنْبُلَ الطِّيبِ وَ حَبَّ الْأَثْلِ أَجْزَاءً سَوَاءً وَ مِلْحاً أَنْدَرَانِيّاً رُبُعَ جُزْءٍ فَيُدَقُّ الْجَمِيعُ نَاعِماً وَ يُسْتَنُّ بِهِ فَإِنَّهُ يُمْسِكُ الْأَسْنَانَ وَ يَحْفَظُ أُصُولَهَا مِنَ الْآفَاتِ الْعَارِضَةِ

‘The one who wants to preserve the teeth, let him take a burnt horn of a deer, and Eastern Redbud, and Cyperus, and Valerian, and Tamarix in equal portions, and a quarter portion of ‘Andraniya’ salt. Pound it all finely and brush with it for it would withhold the teeth and preserve their roots from the occasional lesions.

وَ مَنْ أَرَادَ أَنْ يَبْيَضَّ أَسْنَانُهُ فَلْيَأْخُذْ جُزْءاً مِنْ مِلْحٍ أَنْدَرَانِيٍّ وَ مِثْلَهُ زَبَدَ الْبَحْرِ فَيَسْحَقُهُمَا نَاعِماً وَ يَسْتَنُّ بِهِ‏

‘And the one who wants to whiten his teeth, let him take a portion of ‘Andarany’ salt and sea foam the like of it, pounding it finely and brushing with it.

وَ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ أَحْوَالَ الْإِنْسَانِ الَّتِي بَنَاهُ اللَّهُ تَعَالَى عَلَيْهَا وَ جَعَلَهُ مُتَصَرِّفاً بِهَا فَإِنَّهَا أَرْبَعَةُ أَحْوَالٍ الْحَالَةُ الْأُولَى لِخَمْسَ عَشْرَةَ سَنَةً وَ فِيهَا شَبَابُهُ وَ حُسْنُهُ وَ بَهَاؤُهُ وَ سُلْطَانُ الدَّمِ فِي جِسْمِهِ

‘And know, O commander of the faithful! The state of the human being which Allah^-azwj the Exalted has Built him upon and Made him change with it. There are four states. The first is of fifteen (twenty-five) years, and during it is his youth, and his beauty, and his glory, and rule of the blood in his body.

ثُمَّ الْحَالَةُ الثَّانِيَةُ مِنْ خَمْسٍ وَ عِشْرِينَ سَنَةً إِلَى خَمْسٍ وَ ثَلَاثِينَ سَنَةً وَ فِيهَا سُلْطَانُ الْمِرَّةِ الصَّفْرَاءِ وَ قُوَّةُ غَلَبَتِهَا عَلَى الشَّخْصِ وَ هِيَ أَقْوَى مَا يَكُونُ وَ لَا يَزَالُ كَذَلِكَ حَتَّى يَسْتَوْفِيَ الْمُدَّةَ الْمَذْكُورَةَ وَ هِيَ خَمْسٌ وَ ثَلَاثُونَ سَنَةً

‘Then, the second state is from twenty-five years to thirty-five years, and during it is the rule of the yellow bile, and prevailing strength upon the person, and it is as strong as it can be, and he does not cease to be like that until the aforementioned period is fulfilled, and he is of thirty-five years age.

ثُمَّ يَدْخُلُ فِي الْحَالَةِ الثَّالِثَةِ إِلَى أَنْ تَتَكَامَلَ مُدَّةُ الْعُمُرِ سِتِّينَ سَنَةً فَيَكُونُ فِي سُلْطَانِ الْمِرَّةِ السَّوْدَاءِ وَ هِيَ سِنُّ الْحِكْمَةِ وَ الْمَوْعِظَةِ وَ الْمَعْرِفَةِ وَ الدِّرَايَةِ وَ انْتِظَامِ الْأُمُورِ وَ صِحَّةِ النَّظَرِ فِي الْعَوَاقِبِ وَ صِدْقِ الرَّأْيِ وَ ثَبَاتِ الْجَأْشِ فِي التَّصَرُّفَاتِ

‘Then he enters into the third state up to the end of the period of sixty years. He happens to be in the rule of the black bile, and it is the age of wisdom, and the preaching, and the recognition, and the knowing, and systematic affairs, and correct insight into the consequences, and truthful opinion, and consistency in the behaviours.

ثُمَّ يَدْخُلُ فِي الْحَالَةِ الرَّابِعَةِ وَ هِيَ سُلْطَانُ الْبَلْغَمِ وَ هِيَ الْحَالَةُ الَّتِي لَا يَتَحَوَّلُ‏ عَنْهَا مَا بَقِيَ إِلَّا إِلَى الْهَرَمِ وَ نَكْدِ عَيْشٍ وَ ذُبُولٍ وَ نَقْصٍ فِي الْقُوَّةِ وَ فَسَادٍ فِي كَوْنِهِ‏ وَ نُكْتَتُهُ أَنَّ كُلَّ شَيْ‏ءٍ كَانَ لَا يَعْرِفُهُ حَتَّى يَنَامَ عِنْدَ الْقُوَّةِ وَ يَسْهَرَ عِنْدَ النَّوْمِ وَ لَا يَتَذَكَّرَ مَا تَقَدَّمَ وَ يَنْسَى مَا يَحْدُثُ فِي الْأَوْقَاتِ وَ يَذْبُلُ عُودُهُ وَ يَتَغَيَّرُ مَعْهُودُهُ وَ يَجِفُّ مَاءُ رَوْنَقِهِ وَ بَهَائِهِ وَ يَقِلُّ نَبْتُ شَعْرِهِ وَ أَظْفَارِهِ وَ لَا يَزَالُ جِسْمُهُ فِي انْعِكَاسٍ وَ إِدْبَارٍ مَا عَاشَ لِأَنَّهُ فِي سُلْطَانِ الْمِرَّةِ الْبَلْغَمِ وَ هُوَ بَارِدٌ وَ جَامِدٌ فَبِجُمُودِهِ وَ بَرْدِهِ يَكُونُ فَنَاءُ كُلِّ جِسْمٍ يَسْتَوْلِي عَلَيْهِ فِي آخِرِ الْقُوَّةِ الْبَلْغَمِيَّةِ

‘Then he enters into the fourth state, and it is the rule of the phlegm, and it is the state in which he will not transfer from it for as long as he lives, except to an older age, and sluggish living, and fading, and reduction in the strength, and spoiling in his being and his laughing at all things he does not know, until he sleeps during the strength (daytime) and stays awake at sleep time, and he does not remember what had happened previously and forgets what occurs during the timings, and his appearance withers, and his habits change, and water of his lustre and his glory dries up, and the growth of his hair and his nails is reduced, and his body does not cease to be opposite and in reversal for as long as he lives, because he is in the rule of the bile of the phlegm, and it is cold and frozen. So, his freezing and his coldness results in the perishing of the whole body seized in the last of the phlegmatic force.

وَ قَدْ ذَكَرْتُ لِأَمِيرِ الْمُؤْمِنِينَ جَمِيعَ مَا يَحْتَاجُ إِلَيْهِ فِي سِيَاسَةِ الْمِزَاجِ وَ أَحْوَالِ جِسْمِهِ وَ عِلَاجِهِ

‘And I^-asws have mentioned to the commander of the faithful entirety of what he would be needy to regarding the politics (management) of the moods and states of his body and its treatment.

وَ أَنَا أَذْكُرُ مَا يَحْتَاجُ إِلَى تَنَاوُلِهِ مِنَ الْأَغْذِيَةِ وَ الْأَدْوِيَةِ وَ مَا يَجِبُ أَنْ يَفْعَلَهُ فِي أَوْقَاتِهِ فَإِذَا أَرَدْتَ الْحِجَامَةَ فَلْيَكُنْ فِي اثْنَتَيْ عَشْرَةَ لَيْلَةً مِنَ الْهِلَالِ إِلَى خَمْسَ عَشْرَةَ فَإِنَّهُ أَصَحُّ لِبَدَنِكَ فَإِذَا انْقَضَى الشَّهْرُ فَلَا تَحْتَجِمْ إِلَّا أَنْ تَكُونَ مُضْطَرّاً إِلَى ذَلِكَ وَ هُوَ لِأَنَّ الدَّمَ يَنْقُصُ فِي نُقْصَانِ الْهِلَالِ وَ يَزِيدُ فِي زِيَادَتِهِ

‘And I^-asws mention when he is needy to taking it, from the foods and the medicines and what obliges him to be doing during its timings. When you intend the cupping done, let it be during the twelfth night of the crescent up to the fifteenth, for it would be healthier for your body. When the month terminates, do not get cupping done except if you happen to be desperate to that, and it is because the blood reduces during the reduction of the crescent and increased during its increase.

وَ لْتَكُنِ الْحِجَامَةُ بِقَدْرِ مَا يَمْضِي مِنَ السِّنِينَ ابْنُ‏ عِشْرِينَ سَنَةً يَحْتَجِمُ فِي كُلِّ عِشْرِينَ يَوْماً وَ ابْنُ الثَّلَاثِينَ فِي كُلِّ ثَلَاثِينَ يَوْماً مَرَّةً وَاحِدَةً وَ كَذَلِكَ مَنْ بَلَغَ مِنَ الْعُمُرِ أَرْبَعِينَ سَنَةً يَحْتَجِمُ فِي كُلِّ أَرْبَعِينَ يَوْماً مَرَّةً وَ مَا زَادَ فَبِحَسَبِ ذَلِكَ

‘And let the cupping be in accordance with what has passed from the years. A man of twenty years should get cupping done during every twenty days, and a man of thirty, once during every thirty days, and like that is the one who reaches from the age of forty years should get cupping done once during every forty days, and whatever increases, it would be by a calculation of that.

وَ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ الْحِجَامَةَ إِنَّمَا تَأْخُذُ دَمَهَا مِنْ صِغَارِ الْعُرُوقِ الْمَبْثُوثَةِ فِي اللَّحْمِ وَ مِصْدَاقُ ذَلِكَ مَا أَذْكُرُهُ أَنَّهَا لَا تُضَعِّفُ الْقُوَّةَ كَمَا يُوجَدُ مِنَ الضَّعْفِ عِنْدَ الْفَصْدِ

‘And know, O commander of the faithful! The cupping rather takes its blood from the small veins spread out in the flesh, and the credibility of that is what I^-asws am mentioning, is that it does not weaken the strength like what is found from the weakling during the vein-cutting.

وَ حِجَامَةُ النُّقْرَةِ تَنْفَعُ مِنْ ثِقْلِ الرَّأْسِ وَ حِجَامَةُ الْأَخْدَعَيْنِ تُخَفِّفُ عَنِ الرَّأْسِ وَ الْوَجْهِ وَ الْعَيْنَيْنِ وَ هِيَ نَافِعَةٌ لِوَجَعِ الْأَضْرَاسِ

‘And cupping of the fovea benefits from the load of the head, and cupping of the two cheeks lightens from the head, and the face, and the eyes, and it is beneficial for the pains of the molars.

وَ رُبَّمَا نَابَ الْفَصْدُ عَنْ جَمِيعِ ذَلِكَ وَ قَدْ يُحْتَجَمُ تَحْتَ الذَّقَنِ لِعِلَاجِ الْقُلَاعِ فِي الْفَمِ‏ وَ مِنْ فَسَادِ اللِّثَةِ وَ غَيْرِ ذَلِكَ مِنْ أَوْجَاعِ الْفَمِ

‘And sometime the vein-cutting substitutes entirety of that, and one can get cupping done beneath the chin to treat the thrush in the mouth, and periodontitis, and other than that from the mouth pains.

وَ كَذَلِكَ الْحِجَامَةُ بَيْنَ الْكَتِفَيْنِ تَنْفَعُ مِنَ الْخَفَقَانِ الَّذِي يَكُونُ مِنَ الِامْتِلَاءِ وَ الْحَرَارَةِ وَ الَّذِي يُوضَعُ عَلَى السَّاقَيْنِ قَدْ يَنْقُصُ مِنَ الِامْتِلَاءِ نَقْصاً بَيِّناً وَ يَنْفَعُ مِنَ الْأَوْجَاعِ الْمُزْمِنَةِ فِي الْكُلَى وَ الْمَثَانَةِ وَ الْأَرْحَامِ وَ يُدِرُّ الطَّمْثَ غَيْرَ أَنَّهَا تَنْهَكُ الْجَسَدَ. وَ قَدْ يَعْرِضُ مِنْهَا الْغَشْيُ الشَّدِيدُ إِلَّا أَنَّهَا تَنْفَعُ ذَوِي الْبُثُورِ وَ الدَّمَامِيلِ

‘And like that is the cupping between the shoulders. It benefits from the palpitations which happen from the fullness and the heat, and that which is place upon the legs would reduce from the fullness, a clear reduction and benefit from the chronic pains in the kidneys, and the bladder, and the wombs, and brings about the menstruation, apart from that it exhausts the body, and severe fainting would present from it, except that it would benefits the one with the pimples and boils.

وَ الَّذِي يُخَفِّفُ مِنْ أَلَمِ الْحِجَامَةِ تَخْفِيفُ الْمَصِّ عِنْدَ أَوَّلِ مَا يَضَعُ الْمَحَاجِمَ ثُمَّ يُدَرِّجُ الْمَصَّ قَلِيلًا قَلِيلًا وَ الثَّوَانِي أَزْيَدُ فِي الْمَصِّ مِنَ الْأَوَائِلِ وَ كَذَلِكَ الثَّوَالِثُ فَصَاعِداً وَ يَتَوَقَّفُ عَنِ الشَّرْطِ حَتَّى يَحْمَرَّ الْمَوْضِعُ جَيِّداً بِتَكْرِيرِ الْمَحَاجِمِ عَلَيْهِ وَ يُلَيِّنُ الْمِشْرَاطَ عَلَى جُلُودٍ لَيِّنَةٍ وَ يَمْسَحُ الْمَوْضِعَ قَبْلَ شَرْطِهِ بِالدُّهْنِ

‘And lightening of the pain of the cupping is lightening of the suction (of the blood) during the first of what the cupper places, then he gradually increases the suction, little by little, and the second is increased in the sucking than the first, and like that onwards, upwards, and he pausing from the incision until the place is very reddened due to the repetition of the cupper upon it, and gash is softened upon the skins and the place before the gash is wiped with the oil.

وَ كَذَلِكَ الْفَصْدُ يُمْسَحُ الْمَوْضِعُ الَّذِي يُفْصَدُ فِيهِ بِالدُّهْنِ فَإِنَّهُ يُقَلِّلُ الْأَلَمَ وَ كَذَلِكَ يُلَيَّنُ الْمِشْرَطُ وَ الْمِبْضَعُ بِالدُّهْنِ عِنْدَ الْحِجَامَةِ وَ عِنْدَ الْفَرَاغِ مِنْهَا يُلَيَّنُ الْمَوْضِعُ بِالدُّهْنِ وَ لْيُقَطِّرْ عَلَى الْعُرُوقِ إِذَا فَصَدَ شَيْئاً مِنَ الدُّهْنِ لِئَلَّا يَحْتَجِبَ فَيُضِرَّ ذَلِكَ بِالْمَفْصُودِ

‘And like that is the vein cutting. He would wipe the place which he has cut in, with the oil, for it would reduce the pain, and like that it would soften the gash, and scalpel with the oiling during the cupping; and at being free from it, he would soften the place with the oil and let it drip, from the oils upon the veins when he has cut anything, lest it be concealed, so that would harm with the cut.

وَ لْيَعْمِدِ الْفَاصِدُ أَنْ يَفْصِدَ مِنَ الْعُرُوقِ مَا كَانَ فِي الْمَوَاضِعِ الْقَلِيلَةِ اللَّحْمِ لِأَنَّ فِي قِلَّةِ اللَّحْمِ مِنَ الْعُرُوقِ قِلَّةَ الْأَلَمِ

‘And let the vein-cutter deliberate to cutting from the veins what happen to be in the places of less flesh, because littleness of the flesh from the vein, there would be little pain.

وَ أَكْثَرُ الْعُرُوقِ أَلَماً إِذَا فُصِدَ حَبْلُ الذِّرَاعِ وَ الْقِيفَالِ لِاتِّصَالِهِمَا بِالْعَضَلِ وَ صَلَابَةِ الْجَلْدِ فَأَمَّا الْبَاسِلِيقُ وَ الْأَكْحَلُ فَإِنَّهُمَا فِي الْفَصْدِ أَقَلُّ أَلَماً إِذَا لَمْ يَكُنْ فَوْقَهُمَا لَحْمٌ

‘And most of the vein pain when chords of the forearm and the cuffs are cut due to their connection with the muscles and solidness of the skin. As for the basilic vein and forearm vein, these two, in the vein-cutting, are of less pain when there does not happen to be any flesh above them.

وَ الْوَاجِبُ تَكْمِيدُ مَوْضِعِ الْفَصْدِ بِالْمَاءِ الْحَارِّ لِيَظْهَرَ الدَّمُ وَ خَاصَّةً فِي الشِّتَاءِ فَإِنَّهُ يُلَيِّنُ الْجِلْدَ وَ يُقَلِّلُ الْأَلَمَ وَ يُسَهِّلُ الْفَصْدَ وَ يَجِبُ فِي كُلِّ مَا ذَكَرْنَاهُ مِنْ إِخْرَاجِ الدَّمِ اجْتِنَابُ النِّسَاءِ قَبْلَ ذَلِكَ بِاثْنَتَيْ عَشْرَةَ سَاعَةً

‘And the obligatory is to coat the place of the vein-cutting with the hot water so the blood would appear, and especially in the winter, for it would soften the skin and reduce the pain and ease the cutting; and it is necessary during all what we have mentioned from the extraction of the blood, to keep away from the women before that by twelve hours.

وَ يَحْتَجِمُ فِي يَوْمٍ صَاحٍ صَافٍ لَا غَيْمَ فِيهِ وَ لَا رِيحَ شَدِيدَةً وَ يَخْرُجُ مِنَ الدَّمِ بِقَدْرِ مَا تَرَى‏ مِنْ تَغَيُّرِهِ وَ لَا تَدْخُلُ يَوْمَكَ ذَلِكَ الْحَمَّامَ فَإِنَّهُ يُورِثُ الدَّاءَ وَ صُبَ عَلَى رَأْسِكَ وَ جَسَدِكَ الْمَاءَ الْحَارَّ وَ لَا تَفْعَلْ ذَلِكَ مِنْ سَاعَتِكَ

‘And get cupping done during a bright clear day, there being no cloud in it nor any severe wind, and extract from the blood a measurement of what you can see from its change, and do not enter the bathhouse during that day of yours for it would inherit the illness and pour the hot water upon your head and your body, and do not do that from your (cupping) time.

وَ إِيَّاكَ وَ الْحَمَّامَ إِذَا احْتَجَمْتَ فَإِنَّ الْحُمَّى الدَّائِمَةَ يَكُونُ فِيهِ‏ فَإِذَا اغْتَسَلْتَ مِنَ الْحِجَامَةِ فَخُذْ خِرْقَةَ مرغرى‏ [مِرْعِزَّى‏] فَأَلْقِهَا عَلَى مَحَاجِمِكَ أَوْ ثَوْباً لَيِّناً مِنْ قَزٍّ أَوْ غَيْرِهِ وَ خُذْ قَدْرَ حِمَّصَةٍ مِنَ التِّرْيَاقِ الْأَكْبَرِ وَ اشْرَبْهُ‏ إِنْ كَانَ شِتَاءً وَ إِنْ كَانَ صَيْفاً فَاشْرَبِ السِّكَنْجَبِينَ الْعُنْصُلِيَّ وَ امْزُجْهُ بِالشَّرَابِ الْمُفَرِّحِ الْمُعْتَدِلِ وَ تَنَاوَلْهُ أَوْ بِشَرَابِ الْفَاكِهَةِ

‘And beware of the bathhouse when you get cupping done, for the fever happening during it would be constant. When you have washed from the cupping, then take a silk cloth and throw it upon your cupping place, or a soft cloth from silk, or something else, and that a measurement of a chickpea from the great antidote (Tiryak Al-Akbar) and drink it if it was winter, and if it was summer, then drink ‘Al-Sikanjabeen’ (Honey & vinegar drink) and mix it with a pleasant moderate drink and take it with a fruit drink.

وَ إِنْ تَعَذَّرَ ذَلِكَ فَشَرَابُ الْأُتْرُجِّ فَإِنْ لَمْ تَجِدْ شَيْئاً مِنْ ذَلِكَ فَتَنَاوَلْهُ بَعْدَ عَرْكِهِ نَاعِماً تَحْتَ الْأَسْنَانِ وَ اشْرَبْ عَلَيْهِ جُرَعَ مَاءٍ فَاتِرٍ

‘And (if) that is not possible, then drink the citron. If you cannot find anything from that, then take if after grinding it finely beneath the teeth and drink upon it a jar of lukewarm water.

وَ إِنْ كَانَ فِي زَمَانِ الشِّتَاءِ وَ الْبَرْدِ فَاشْرَبْ عَلَيْهِ السِّكَنْجَبِينَ الْعُنْصُلِيَّ الْعَسَلِيَّ فَإِنَّكَ مَتَى فَعَلْتَ ذَلِكَ أَمِنْتَ مِنَ اللَّقْوَةِ وَ الْبَرَصِ وَ الْبَهَقِ وَ الْجُذَامِ بِإِذْنِ اللَّهِ تَعَالَى وَ امْتَصَّ مِنَ الرُّمَّانِ الْمُزِّ فَإِنَّهُ يُقَوِّي النَّفْسَ وَ يُحْيِي‏ الدَّمَ وَ لَا تَأْكُلْ طَعَاماً مَالِحاً بَعْدَ ذَلِكَ بِثَلَاثِ سَاعَاتٍ فَإِنَّهُ يُخَافُ أَنْ يَعْرِضَ مِنْ ذَلِكَ الْجَرَبُ

‘And if it was the time of winder and the cold, the drink ‘Al-Sikanjabeen’ (honey & vinegar) upon it, for when you do that, you would have been safe from the facial paralysis, and the vitiligo, and the psoriasis, and the leprosy, by the Permission of Allah^-azwj the Exalted; and sip from the sour pomegranate for it would strengthen the breath and revive the blood; and do not eat salty food after that for three hours for it is feared that you would be exposed to scabies from that.

وَ إِنْ كَانَ‏ شِتَاءً فَكُلْ مِنَ الطَّبَاهِيجِ إِذَا احْتَجَمْتَ وَ اشْرَبْ عَلَيْهِ مِنَ الشَّرَابِ الْمُذَكَّى الَّذِي ذَكَرْتُهُ أَوَّلًا وَ ادَّهِنْ بِدُهْنِ الْخِيرِيِّ أَوْ شَيْ‏ءٍ مِنَ الْمِسْكِ وَ مَاءِ وَرْدٍ وَ صُبَّ مِنْهُ عَلَى هَامَتِكَ سَاعَةَ فَرَاغِكَ مِنَ الْحِجَامَةِ

‘And if it was winter, then eat from ‘Al-Tabaheej’ (aubergine dish), when you get cupping done, and drink upon it from the pure drink which I^-asws have mentioned previously, and oil with the good oils, or something from the musk, and rose water, and pour from it upon your head at the time of being free from your cupping.

وَ أَمَّا فِي الصَّيْفِ فَإِذَا احْتَجَمْتَ فَكُلِ السِّكْبَاجَ وَ الْهَلَامَ وَ الْمَصُوصَ أَيْضاً وَ الْحَامِضَ‏ وَ صُبَّ عَلَى هَامَتِكَ دُهْنَ الْبَنَفْسَجِ بِمَاءِ الْوَرْدِ وَ شَيْ‏ءٍ مِنَ الْكَافُورِ وَ اشْرَبْ ذَلِكَ الشَّرَابَ الَّذِي وَصَفْتُهُ لَكَ بَعْدَ طَعَامِكَ وَ إِيَّاكَ وَ كَثْرَةَ الْحَرَكَةِ وَ الْغَضَبِ وَ مُجَامَعَةَ النِّسَاءِ لِيَوْمِكَ

‘And as for in the summer, so when you get cupping done, then eat ‘Al-Sikbaj’ (meat cooked in vinegar), and ‘Al-Halam’ (a dessert), and the sauces as well, and the salty (foods), and pour violet oil upon your head with rose water, and something from the camphor, and drink that drink which I^-asws have described to you, after your meal, and beware of frequent movement, and the anger, and copulating with the women during (that) day of yours.

وَ احْذَرْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ تَجْمَعَ بَيْنَ الْبَيْضِ وَ السَّمَكِ فِي الْمَعِدَةِ فِي وَقْتٍ وَاحِدٍ فَإِنَّهُمَا مَتَى اجْتَمَعَا فِي جَوْفِ الْإِنْسَانِ وُلِّدَ عَلَيْهِ النِّقْرِسُ وَ الْقُولَنْجُ وَ الْبَوَاسِيرُ وَ وَجَعُ الْأَضْرَاسِ

‘And be cautious, O commander of the faithful, from gathering between the egg and the fish in the stomach at one time, for these two, when they are gathered in the interior of the human being, produce the gout, and the colic, and the haemorrhoids, and the toothache upon him.

وَ اللَّبَنُ وَ النَّبِيذُ الَّذِي يَشْرَبُهُ أَهْلُهُ إِذَا اجْتَمَعَا وُلِدَ النِّقْرِسُ وَ الْبَرَصُ وَ مُدَاوَمَةُ أَكْلِ الْبَيْضِ يَعْرِضُ مِنْهُ الْكَلَفُ فِي الْوَجْهِ وَ أَكْلُ الْمَمْلُوحَةِ وَ اللُّحْمَانِ الْمَمْلُوحَةِ وَ أَكْلُ السَّمَكِ الْمَمْلُوحِ بَعْدَ الْفَصْدِ وَ الْحِجَامَةِ يَعْرِضُ‏ مِنْهُ الْبَهَقُ وَ الْجَرَبُ وَ أَكْلُ كُلْيَةِ الْغَنَمِ وَ أَجْوَافِ الْغَنَمِ يُغَيِّرُ الْمَثَانَةَ

‘And the milk and Al-Nabeez which its people drink, when they are gathered, produce the gout and the vitiligo, and continuing eating the eggs would present from it the freckles in the face; and eating the salty, and the salted meats, and eating the salted fish after the vein-cutting and the cupping, would present the psoriasis from it, and the scabies; and eating the kidneys of the sheep and stomach of the sheep changes the bladder.

وَ دُخُولُ الْحَمَّامِ عَلَى الْبِطْنَةِ يُوَلِّدُ الْقُولَنْجَ وَ الِاغْتِسَالُ بِالْمَاءِ الْبَارِدِ بَعْدَ أَكْلِ السَّمَكِ يُورِثُ الْفَالِجَ وَ أَكْلُ الْأُتْرُجِّ بِاللَّيْلِ يَقْلِبُ الْعَيْنَ وَ يُوجِبُ الْحَوَلَ وَ إِتْيَانُ المَرْأَةِ الْحَائِضِ يُورِثُ الْجُذَامَ فِي الْوَلَدِ وَ الْجِمَاعُ مِنْ غَيْرِ إِهْرَاقِ الْمَاءِ عَلَى أَثَرِهِ يُوجِبُ الْحَصَاةَ

‘And entering the bathhouse upon the stomach pain produces the coli and washing with the cold water after eating the fish would inherit the partial paralysis and eating the citron at night would turn the eyes and be squinty-eyed, and going to a menstruating woman inherits the leprosy in the child, and copulation from without pouring the water (washing) upon its tracks obligates the (kidney & gall bladder).

وَ الْجِمَاعُ بَعْدَ الْجِمَاعِ مِنْ غَيْرِ فَصْلٍ بَيْنَهُمَا بِغُسْلٍ يُورِثُ لِلْوَلَدِ الْجُنُونَ وَ كَثْرَةُ أَكْلِ الْبَيْضِ وَ إِدْمَانُهُ يُوَلِّدُ الطُّحَالَ وَ رِيَاحاً فِي رَأْسِ الْمَعِدَةِ وَ الِامْتِلَاءُ مِنَ الْبَيْضِ الْمَسْلُوقِ يُورِثُ الرَّبْوَ وَ الِانْبِهَارَ وَ أَكْلُ اللَّحْمِ النَّيِ‏ يُوَلِّدُ الدُّودَ فِي الْبَطْنِ

‘And the copulation after the copulation from without a gap between the two with washing would inherit the insanity in the child, and frequently eating the eggs and being habitual of it would produce the spleen (pain) and winds in the top of the stomach, and filling with the boiled eggs inherits the asthma and the flatulence, and eating the uncooked meat produces the worms in the belly.

وَ أَكْلُ التِّينِ يَقْمَلُ مِنْهُ الْجَسَدُ إِذَا أُدْمِنَ عَلَيْهِ وَ شُرْبُ الْمَاءِ الْبَارِدِ عَقِيبَ الشَّيْ‏ءِ الْحَارِّ أَوِ الْحَلَاوَةِ يَذْهَبُ بِالْأَسْنَانِ وَ الْإِكْثَارُ مِنْ أَكْلِ لُحُومِ الْوَحْشِ وَ الْبَقَرِ يُورِثُ تَغَيُّرَ الْعَقْلِ وَ تَحَيُّرَ الْفَهْمِ وَ تَبَلُّدَ الذِّهْنِ وَ كَثْرَةَ النِّسْيَانِ

‘And eating the clay, the body dehydrates from it when one is habitual upon it and drinking the cold water at the end of the hot thing, or the sweets would do away the teeth, and the frequenting from eating the meats of the beasts and the cows inherits the intellect and confuses the understanding and dulls the mind and increases the forgetfulness.

وَ إِذَا أَرَدْتَ دُخُولَ الْحَمَّامِ وَ أَنْ لَا تَجِدَ فِي رَأْسِكَ مَا يُؤْذِيكَ فَابْدَأْ قَبْلَ دُخُولِكَ بِخَمْسِ جُرَعٍ مِنْ مَاءٍ فَاتِرٍ فَإِنَّكَ تَسْلَمُ إِنْ شَاءَ اللَّهُ تَعَالَى مِنْ وَجَعِ الرَّأْسِ وَ الشَّقِيقَةِ

‘And when you intend to enter the bathhouse and you cannot find in your head what would harm you, then begin before your entering, with five jars of lukewarm water, for you shall be safe if Allah^-azwj the Exalted so Desires, from the head pains and migraine.’

وَ قِيلَ خَمْسَ‏ مَرَّاتٍ يُصَبُّ الْمَاءُ الْحَارُّ عَلَيْهِ عِنْدَ دُخُولِ الْحَمَّامِ

And it is said, ‘Pour the hot water five times upon it at entering the bathhouse.

وَ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ الْحَمَّامَ رُكِّبَ عَلَى تَرْكِيبِ الْجَسَدِ لِلْحَمَّامِ أَرْبَعَةُ بُيُوتٍ مِثْلَ طَبَائِعِ‏ الْجَسَدِ

‘And know, O commander of the faithful, that the bathhouse has been installed upon the arrangement of the body. There are four rooms for the bathhouse like the natures of the body.

الْبَيْتُ الْأَوَّلُ بَارِدٌ يَابِسٌ وَ الثَّانِي بَارِدٌ رَطْبٌ وَ الثَّالِثُ حَارٌّ رَطْبٌ وَ الرَّابِعُ حَارٌّ يَابِسٌ وَ مَنْفَعَةُ [الْحَمَّامِ‏] عَظِيمَةٌ يُؤَدِّي إِلَى الِاعْتِدَالِ وَ يُنَقِّي الدَّرَنَ وَ يُلَيِّنُ الْعَصَبَ وَ الْعُرُوقَ وَ يُقَوِّي الْأَعْضَاءَ الْكِبَارَ وَ يُذِيبُ الْفُضُولَ وَ يُذْهِبُ الْعَفَنَ

‘The first room is cold, dry, and the second is cold, wet, and the third is hot, wet, and the fourth is hot, dry; and the benefits of the bathhouse are mighty, leading to the moderation, and cleaning the dirt, and softening the nerves and the veins, and strengthening the large organs, and melting the residual waste, and does away the smell.

فَإِذَا أَرَدْتَ أَنْ لَا يَظْهَرَ فِي بَدَنِكَ بَثْرَةٌ وَ لَا غَيْرُهَا فَابْدَأْ عِنْدَ دُخُولِ الْحَمَّامِ فَدَهِّنْ بَدَنَكَ بِدُهْنِ الْبَنَفْسَجِ

‘When you want that no pimples should appear in your body, nor anything else, then begin at the entering the bathhouse and oil your body with the violet oil.

وَ إِذَا أَرَدْتَ اسْتِعْمَالَ النُّورَةِ وَ لَا يُصِيبَكَ قُرُوحٌ وَ لَا شُقَاقٌ وَ لَا سُوَادٌ فَاغْتَسِلْ بِالْمَاءِ الْبَارِدِ قَبْلَ أَنْ تَتَنَوَّرَ

‘And when you want to utilise ‘Al-Noura’ waxing and neither sores, nor tears, nor blackness should afflict you, then wash with the cold water before you get waxing done.

وَ مَنْ أَرَادَ دُخُولَ الْحَمَّامِ لِلنُّورَةِ فَلْيَجْتَنِبِ الْجِمَاعَ قَبْلَ ذَلِكَ بِاثْنَتَيْ عَشْرَةَ سَاعَةً وَ هُوَ تَمَامُ يَوْمٍ وَ لْيَطْرَحْ فِي النُّورَةِ شَيْئاً مِنَ الصَّبِرِ وَ الْأَقَاقِيَا وَ الْحُضُضِ‏ أَوْ يَجْمَعُ‏ ذَلِكَ وَ يَأْخُذَ مِنْهُ الْيَسِيرَ إِذَا كَانَ مُجْتَمِعاً أَوْ مُتَفَرِّقاً وَ لَا يُلْقِي فِي النُّورَةِ شَيْئاً مِنْ ذَلِكَ حَتَّى تُمَاثَ النُّورَةُ بِالْمَاءِ الْحَارِّ الَّذِي طُبِخَ فِيهِ بَابُونَجٌ وَ مَرْزَنْجُوشٌ أَوْ وَرْدُ بَنَفْسَجٍ يَابِسٍ أَوْ جَمِيعُ ذَلِكَ أَجْزَاءً يَسِيرَةً مَجْمُوعَةً أَوْ مُتَفَرِّقَةً بِقَدْرِ مَا يَشْرَبُ الْمَاءُ رَائِحَتَهُ وَ لْيَكُنِ الزِّرْنِيخُ مِثْلَ سُدُسِ النُّورَةِ

‘And one who wants to enter the bathhouse for the waxing, then let him keep aside from the copulation twelve house before that, and it is a complete day, and let him drop something in the wax from the aloe vera, and the acacia, and the goji berry, or entirety of that, and take a little from it when they were a collection or individual, and do not cast anything from that into the wax until the wax is soaked in the hot water which chamomile and marjoram have been cooked it, or dry violet flowers, or entirety of that, in small portions, combined or individual, in a measurement of what his palm can drink the water, and let ‘Al-Zirneekh’ be like a sixth of the wax.

وَ يُدْلَكُ الْجَسَدُ بَعْدَ الْخُرُوجِ مِنْهَا بِشَيْ‏ءٍ يَقْلَعُ رَائِحَتَهَا كَوَرَقِ الْخَوْخِ وَ ثَجِيرِ الْعُصْفُرِ وَ الْحِنَّاءِ وَ الْوَرْدِ وَ السُّنْبُلِ مُفْرَدَةً أَوْ مُجْتَمِعَةً

‘And the body will point you, after the exit from it, with something to uproot it’s smell, like the peach leaves, and the safflower, and the henna, and the rose, and the hyacinth, individual or combined.

وَ مَنْ أَرَادَ أَنْ يَأْمَنَ إِحْرَاقَ النُّورَةِ فَلْيُقَلِّلْ مِنْ تَقْلِيبِهَا وَ لْيُبَادِرْ إِذَا عَمِلْتَ فِي غَسْلِهَا وَ أَنْ يُمْسَحَ الْبَدَنُ بِشَيْ‏ءٍ مِنْ دُهْنِ الْوَرْدِ فَإِنْ أَحْرَقَتِ الْبَدَنَ وَ الْعِيَاذُ بِاللَّهِ يُؤْخَذُ عَدَسٌ مُقَشَّرٌ يُسْحَقُ‏ نَاعِماً وَ يُدَافُ فِي مَاءِ وَرْدٍ وَ خَلٍّ يُطَّلَى‏ بِهِ الْمَوْضِعُ الَّذِي أَثَّرَتْ فِيهِ النُّورَةُ فَإِنَّهُ يَبْرَأُ بِإِذْنِ اللَّهِ تَعَالَى وَ الَّذِي يَمْنَعُ مِنْ آثَارِ النُّورَةِ فِي الْجَسَدِ هُوَ أَنْ يُدْلَكَ الْمَوْضِعُ بِخَلِّ الْعِنَبِ الْعُنْصُلِ الثَّقِيفِ‏ وَ دُهْنِ الْوَرْدِ دَلْكاً جَيِّداً

‘And one who wants to be safe from the burning of waxing, let him reduce from its turning, and when he has done so, let him rush in washing it, and that he should wipe his body from the rose oil. If the body is burning, Allah^-azwj Forbid, he should take peeled lentils and pound them finely, and soak in rose water and vinegar, massaging with it the place the wax has affected him in, for he would recover by the Permission of Allah^-azwj the Exalted, and that which prevents from the impact of the waxing in the body, it is that he should rub the place with very sour grape vinegar, and rub the rose oil, rubbing well.

وَ مَنْ أَرَادَ أَنْ لَا يَشْتَكِيَ مَثَانَتَهُ فَلَا يَحْبِسِ الْبَوْلَ وَ لَوْ عَلَى ظَهْرِ دَابَّتِهِ‏

‘And the one who wants not to complain of his bladder, so he should not withhold the urine, and even if he was on the back of his riding animal.

وَ مَنْ أَرَادَ أَنْ لَا يُؤْذِيَهُ مَعِدَتُهُ فَلَا يَشْرَبْ بَيْنَ طَعَامِهِ مَاءً حَتَّى يَفْرُغَ وَ مَنْ فَعَلَ ذَلِكَ رَطِبَ بَدَنُهُ وَ ضَعُفَتْ مَعِدَتُهُ وَ لَمْ يَأْخُذِ الْعُرُوقُ قُوَّةَ الطَّعَامِ فَإِنَّهُ يَصِيرُ فِي الْمَعِدَةِ فِجّاً إِذَا صُبَّ الْمَاءُ عَلَى الطَّعَامِ أَوَّلًا فَأَوَّلًا

‘And the one who wants that his stomach should not bother him, so he should not drink water between his meal until he is free (from eating), and the one who does that, his body would be wet, and his stomach would weaken, and the veins will not take the strength of the food, for it would come to be in the stomach suddenly when the water is poured upon the food, first so first.

وَ مَنْ أَرَادَ أَنْ لَا يَجِدَ الْحَصَاةَ وَ عُسْرَ الْبَوْلِ فَلَا يَحْبِسِ الْمَنِيَّ عِنْدَ نُزُولِ الشَّهْوَةِ وَ لَا يُطِلِ الْمَكْثَ عَلَى النِّسَاءِ

‘And the one who wants not to find stones (kidney/gall bladder) and difficult urination, so he should not withhold the semen at the descent of the desire, nor prolong the remaining upon the women.

وَ مَنْ أَرَادَ أَنْ يَأْمَنَ مِنْ وَجَعِ السُّفْلِ وَ لَا يَظْهَرَ بِهِ وَجَعُ‏ الْبَوَاسِيرِ فَلْيَأْكُلْ كُلَّ لَيْلَةٍ سَبْعَ تَمَرَاتٍ بَرْنِيٍ بِسَمْنِ الْبَقَرِ وَ يَدَّهِنُ بَيْنَ أُنْثَيَيْهِ بِدُهْنِ زَنْبَقٍ خَالِصٍ

‘And the one who wants to be safe from the lower ache nor for the haemorrhoids pain to appear with him, so let him eat seven ‘Barny’ dates with cow butter, and he should massage his private part with pure lily oil.

وَ مَنْ أَرَادَ أَنْ يَزِيدَ فِي حِفْظِهِ فَلْيَأْكُلْ سَبْعَ مَثَاقِيلَ زَبِيباً بِالْغَدَاةِ عَلَى الرِّيقِ

‘And the one who wants to increase in his memory, let him eat seven ounces of raisins in the morning upon the empty stomach.

وَ مَنْ أَرَادَ أَنْ يَقِلَّ نِسْيَانُهُ وَ يَكُونَ حَافِظاً فَلْيَأْكُلْ كُلَّ يَوْمٍ ثَلَاثَ قِطَعِ زَنْجَبِيلٍ مُرَبًّى بِالْعَسَلِ وَ يَصْطَبِغُ بِالْخَرْدَلِ مَعَ طَعَامِهِ فِي كُلِّ يَوْمٍ

‘And the one who wants to reduce his forgetfulness and be a memoriser, let him eat every day three pieces of marinated ginger with the honey, and daubed with the mustard, along with his meal during every day.

وَ مَنْ أَرَادَ أَنْ يَزِيدَ فِي عَقْلِهِ يَتَنَاوَلُ كُلَّ يَوْمٍ ثَلَاثَ هَلِيلَجَاتٍ بِسُكَّرٍ أَبْلُوجٍ‏

‘And the one who wants the increase in his intellect should take every day, three myrobalans with cooking sugar.

وَ مَنْ أَرَادَ أَنْ لَا يَنْشَقَّ ظُفُرُهُ وَ لَا يَمِيلَ إِلَى الصُّفْرَةِ وَ لَا يَفْسُدَ حَوْلَ ظُفُرِهِ فَلَا يُقَلِّمُ أَظْفَارَهُ إِلَّا يَوْمَ الْخَمِيسِ وَ مَنْ أَرَادَ أَنْ لَا يُؤْلِمَهُ أُذُنُهُ فَلْيَجْعَلْ فِيهَا عِنْدَ النَّوْمِ قُطْنَةً

‘And the one who wants that his nails should not crack nor incline to the yellowness, nor spoil around his nail, he should not clip his nail except on the day of Thursday; and the one who wants his ears should not hurt him, let him mean cotton to be in these at sleep time.

وَ مَنْ أَرَادَ رَدْعَ الزُّكَامِ مُدَّةَ أَيَّامِ الشِّتَاءِ فَلْيَأْكُلْ كُلَّ يَوْمٍ ثَلَاثَ لُقَمٍ مِنَ الشَّهْدِ

‘And one who wants to stop the flu during the days of winter, let him eat three morsels (lick) from the honey every day.

وَ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ لِلْعَسَلِ دَلَائِلَ يُعْرَفُ بِهَا نَفْعُهُ مِنْ ضَرِّهِ وَ ذَلِكَ أَنَّ مِنْهُ شَيْئاً إِذَا أَدْرَكَهُ الشَّمُّ عَطِشَ وَ مِنْهُ شَيْ‏ءٌ يُسْكِرُ وَ لَهُ عِنْدَ الذَّوْقِ حِرَاقَةٌ شَدِيدَةٌ فَهَذِهِ الْأَنْوَاعُ مِنَ الْعَسَلِ قَاتِلَةٌ

‘And know, O commander of the faithful, that there is evidence for the honey it’s benefits can be recognised from its harm, and that is because there is something from it, when the smell realises it, he would sneeze, and from it there is something calm, and for him during the tasting there is severe burning. So, these types of honeys are lethal.

وَ لَا يُؤَخَّرُ شَمُّ النَّرْجِسِ فَإِنَّهُ يَمْنَعُ الزُّكَامَ فِي مُدَّةِ أَيَّامِ الشِّتَاءِ وَ كَذَلِكَ الْحَبَّةُ السَّوْدَاءُ وَ إِذَا خَافَ الْإِنْسَانُ الزُّكَامَ فِي زَمَانِ الصَّيْفِ فَلْيَأْكُلْ كُلَّ يَوْمٍ خِيَارَةً وَ لْيَحْذَرِ الْجُلُوسَ فِي الشَّمْسِ

‘And do not delay in smelling the narcissus, for it prevents the flu during the period of the days of winter, and like that is are the black seeds; and when the human being fears the flu in the time of summer (hay fever), so let him eat cucumbers every day and let him be cautious of sitting in the sunshine.

وَ مَنْ خَشِيَ الشَّقِيقَةَ وَ الشَّوْصَةَ فَلَا يُؤَخِّرْ أَكْلَ السَّمَكِ الطَّرِيِّ صَيْفاً وَ شِتَاءً وَ مَنْ أَرَادَ أَنْ يَكُونَ صَالِحاً خَفِيفَ الْجِسْمِ وَ اللَّحْمِ فَلْيُقَلِّلْ مِنْ عَشَائِهِ بِاللَّيْلِ وَ مَنْ‏ أَرَادَ أَنْ لَا يَشْتَكِيَ سُرَّتَهُ فَلْيَدْهُنْهَا مَتَى دَهَنَ رَأْسَهُ

‘And the one who fears the migraine and the ear ache, he should not delay eating the fresh fish, summer and winter; and the one who wants to be healthy, light of the body and the flesh, so let him reduce from his dinner at night; and one who wants not to have a complaint of his navel, so let him oil it with the oil for his head.

وَ مَنْ أَرَادَ أَنْ لَا تَنْشَقَّ شَفَتَاهُ وَ لَا يَخْرُجَ فِيهَا بَاسُورٌ فَلْيَدْهُنْ حَاجِبَهُ مِنْ دُهْنِ رَأْسِهِ

‘And one doesn’t want his lips to crack nor a cold sore to emerge in these, let him oil his eyebrows from the oil for his head.

وَ مَنْ أَرَادَ أَنْ لَا تَسْقُطَ أُذُنَاهُ وَ لَهَاتُهُ فَلَا يَأْكُلْ حُلْواً حَتَّى يَتَغَرْغَرَ بَعْدَهُ بِخَلٍّ

‘And the one who doesn’t want his ears and his tonsils to become frail, so he should not eat sweets until he rinses with vinegar after it.

وَ مَنْ أَرَادَ أَنْ لَا يُصِيبَهُ الْيَرَقَانُ فَلَا يَدْخُلْ بَيْتاً فِي الصَّيْفِ أَوَّلَ مَا يَفْتَحُ بَابَهُ وَ لَا يَخْرُجْ مِنْهُ أَوَّلَ مَا يَفْتَحُ بَابَهُ فِي الشِّتَاءِ غُدْوَةً

‘And one who doesn’t want the jaundice to afflict him, he should not enter a house in the summer firstly of what its door is opened, nor exit from it first of what its door is opened in the winter, in the morning.

وَ مَنْ أَرَادَ أَنْ لَا يُصِيبَهُ رِيحٌ فِي بَدَنِهِ فَلْيَأْكُلِ الثُّومَ كُلَّ سَبْعَةِ أَيَّامٍ مَرَّةً

‘And one who doesn’t want wind to afflict him in his body, let him eat the garlic once every seven days.

وَ مَنْ أَرَادَ أَنْ لَا تَفْسُدَ أَسْنَانُهُ فَلَا يَأْكُلْ حُلْواً إِلَّا بَعْدَ كِسْرَةِ خُبْزٍ

‘And the one who doesn’t want to spoil his teeth, he should not eat sweets except after a piece of bread.

وَ مَنْ أَرَادَ أَنْ يَسْتَمْرِئَ طَعَامُهُ فليستك [فَلْيَتَّكِئْ‏] بَعْدَ الْأَكْلِ عَلَى شِقِّهِ الْأَيْمَنِ ثُمَّ يَنْقَلِبُ بَعْدَ ذَلِكَ عَلَى شِقِّهِ الْأَيْسَرِ حَتَّى يَنَامَ

‘And the one who wants his meal to be welcoming, let him recline after the eating upon the right side, then after that he should turn to his left side, until he sleeps.

وَ مَنْ أَرَادَ أَنْ يُذْهِبَ الْبَلْغَمَ مِنْ بَدَنِهِ وَ يَنْقُصَهُ فَلْيَأْكُلْ كُلَّ يَوْمٍ بُكْرَةً شَيْئاً مِنَ الْجَوَارِشِ الْحِرِّيفِ وَ يُكْثِرُ دُخُولَ الْحَمَّامِ وَ مُضَاجَعَةَ النِّسَاءِ وَ الْجُلُوسَ فِي الشَّمْسِ وَ يَجْتَنِبُ كُلَّ بَارِدٍ مِنَ الْأَغْذِيَةِ فَإِنَّهُ يُذْهِبُ الْبَلْغَمَ وَ يُحْرِقُهُ

‘And one who wants to rid the phlegm from his body and reduce it, so let him eat every day early morning, something from the garnish, and he should frequent entering the bathhouse, and lying down with the women, and the sitting in the sunshine, and keep aside from every cold foods, for it would do away with the phlegm and burn it.

وَ مَنْ أَرَادَ أَنْ يُطْفِئَ لَهَبَ الصَّفْرَاءِ فَلْيَأْكُلْ كُلَّ يَوْمٍ شَيْئاً رَطْباً بَارِداً وَ يُرَوِّحُ بَدَنَهُ وَ يُقِلُّ الْحَرَكَةَ وَ يُكْثِرُ النَّظَرَ إِلَى مَنْ يُحِبُّ

‘And one who wants to extinguish the flame of the bile, so let him eat every day, something wet, cold, and he should rest his body, and reduce the movement, and frequent the looking the one he loves.

وَ مَنْ أَرَادَ أَنْ يُحْرِقَ السَّوْدَاءَ فَعَلَيْهِ بِكَثْرَةِ الْقَيْ‏ءِ وَ فَصْدِ الْعُرُوقِ وَ مُدَاوَمَةِ النُّورَةِ وَ مَنْ أَرَادَ أَنْ يَذْهَبَ بِالرِّيحِ الْبَارِدَةِ فَعَلَيْهِ بِالْحُقْنَةِ وَ الْأَدْهَانِ اللَّيِّنَةِ عَلَى الْجَسَدِ وَ عَلَيْهِ بِالتَّكْمِيدِ بِالْمَاءِ الْحَارِّ فِي الْأَبْزَنِ وَ يَجْتَنِبُ كُلَّ بَارِدٍ وَ يَلْزَمُ كُلَّ حَارٍّ لَيِّنٍ

‘And the one who wants to burn the black bile, so upon him is frequent vomiting, and cutting the veil, and be habitual of the waxing; and the one who want to rid the cold winds, upon him is with the enema and the soft oils upon the body, and upon him is with the pressing with the hot water in the washbasin, and keep aside from every cold (thing), and stick with every (thing) hot, soft.

وَ مَنْ أَرَادَ أَنْ يَذْهَبَ عَنْهُ الْبَلْغَمُ فَلْيَتَنَاوَلْ بُكْرَةَ كُلِّ يَوْمٍ مِنَ الْإِطْرِيفَلِ الصَّغِيرِ مِثْقَالًا وَاحِداً

‘And the one who wants to rid the phlegm from him, let him take early morning every day, one ounce from the small lilies.

وَ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ الْمُسَافِرَ يَنْبَغِي لَهُ أَنْ يَتَحَرَّزَ بِالْحَرِّ إِذَا سَافَرَ وَ هُوَ مُمْتَلِئٌ مِنَ الطَّعَامِ وَ لَا خَالِي الْجَوْفِ وَ لْيَكُنْ عَلَى حَدِّ الِاعْتِدَالِ وَ لْيَتَنَاوَلْ مِنَ الْأَغْذِيَةِ الْبَارِدَةِ مِثْلَ الْقَرِيصِ‏ وَ الْهَلَامِ وَ الْخَلِّ وَ الزَّيْتِ وَ مَاءِ الْحِصْرِمِ وَ نَحْوِ ذَلِكَ مِنَ الْأَطْعِمَةِ الْبَارِدَةِ

‘And know, O commander of the faithful! The traveller, it is befitting for him that he guards himself from the heat when he travels while he is filled from the food, nor of the empty interior, and let him be upon a limit of moderation, and let him take from the cold foods like ‘Al-Qareys’ (fish cooked in vinegar), and the jelly (dessert), and the vinegar, and the oil, and the unripened sour grape water, and approximate of that from the cold foods.

وَ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ السَّيْرَ فِي الْحَرِّ الشَّدِيدِ ضَارٌّ بِالْأَبْدَانِ الْمَنْهُوكَةِ إِذَا كَانَتْ خَالِيَةً عَنِ الطَّعَامِ وَ هُوَ نَافِعٌ فِي الْأَبْدَانِ الْخَصِبَةِ

‘And know, O commander of the faithful! The travelling in the severe heat is harmful for the exhausted bodies when these were empty from the food, and it is beneficial in the fertile bodies.

فَأَمَّا صَلَاحُ الْمُسَافِرِ وَ دَفْعُ الْأَذَى عَنْهُ فَهُوَ أَنْ لَا يَشْرَبَ مِنْ مَاءِ كُلِّ مَنْزِلٍ يَرِدُهُ إِلَّا بَعْدَ أَنْ يَمْزُجَهُ بِمَاءِ الْمَنْزِلِ الَّذِي‏ قَبْلَهُ أَوْ بِشَرَابٍ‏ وَاحِدٍ غَيْرِ مُخْتَلِفٍ يَشُوبُهُ‏ بِالْمِيَاهِ عَلَى الْأَهْوَاءِ عَلَى اخْتِلَافِهَا وَ الْوَاجِبُ أَنْ يَتَزَوَّدَ الْمُسَافِرُ مِنْ تُرْبَةِ بَلَدِهِ وَ طِينَتِهِ الَّتِي رُبِّيَ عَلَيْهَا

‘As for the betterment (health) of the traveller and repelling the harm from him, it is that he should not drink from the water of every stop he arrives at except after mixing it with water of the stop which (he had arrived at) before it, or with one drink (of one soil), not different, resembling it with its waters upon the air (atmosphere) based upon their being different; and the obligatory is that the traveller should take provisions from the soil of his city, and it’s clay which he has been nourished upon.

وَ كُلَّمَا وَرَدَ إِلَى مَنْزِلٍ طَرَحَ فِي إِنَائِهِ الَّذِي يَشْرَبُ مِنْهُ الْمَاءَ شَيْئاً مِنَ الطِّينِ الَّذِي تَزَوَّدَهُ مِنْ بَلَدِهِ وَ يَشُوبُ الْمَاءَ وَ الطِّينَ فِي الْآنِيَةِ بِالتَّحْرِيكِ وَ يُؤَخِّرُ قَبْلَ شُرْبِهِ حَتَّى يَصْفُوَ صَفَاءً جَيِّداً

‘And every time he arrives at a stop, he should drop into his utensil which he drinks the water from, something from the clay which he had provided with from his city, and he should blend the water and the clay in the utensil with the movement (shaking), and he should delay before his drinking until it clears up with good clearing.

وَ خَيْرُ الْمَاءِ شُرْباً لِمَنْ هُوَ مُقِيمٌ أَوْ مُسَافِرٌ مَا كَانَ يَنْبُوعُهُ مِنَ الْجِهَةِ الْمَشْرِقِيَّةِ مِنَ الْخَفِيفِ الْأَبْيَضِ وَ أَفْضَلُ الْمِيَاهِ مَا كَانَ مَخْرَجُهَا مِنْ مَشْرِقِ الشَّمْسِ الصَّيْفِيِّ وَ أَصَحُّهَا وَ أَفْضَلُهَا مَا كَانَ بِهَذَا الْوَصْفِ الَّذِي نَبَعَ مِنْهُ وَ كَانَ مَجْرَاهُ فِي جِبَالِ الطِّينِ وَ ذَلِكَ أَنَّهَا تَكُونُ فِي الشِّتَاءِ بَارِدَةً وَ فِي الصَّيْفِ مُلَيِّنَةً لِلْبَطْنِ نَافِعَةً لِأَصْحَابِ الْحَرَارَاتِ

‘And the best water to drink for the one who is a resident or a traveller, is whatever springs from the easterly direction, from the light, the white (clear); and the superior of the water is water that happens to be emerging from east of the summer sun, and its healthiest and its best is what was with this description which springs from it, and its flow was in the clay mountain, and that is because it happens to be cold in the winter and soft for the bellies in the summer, beneficial for the ones with heat.

وَ أَمَّا الْمَاءُ الْمَالِحُ وَ الْمِيَاهُ الثَّقِيلَةُ فَإِنَّهَا تُيَبِّسُ الْبَطْنَ وَ مِيَاهُ الثُّلُوجِ وَ الْجَلِيدِ رَدِيَّةٌ لِسَائِرِ الْأَجْسَادِ وَ كَثِيرَةُ الضَّرَرِ جِدّاً وَ أَمَّا مِيَاهُ السُّحُبِ فَإِنَّهَا خَفِيفَةٌ عَذْبَةٌ صَافِيَةٌ نَافِعَةٌ لِلْأَجْسَامِ إِذَا لَمْ يَطُلْ خَزْنُهَا وَ حَبْسُهَا فِي الْأَرْضِ وَ أَمَّا مِيَاهُ الْجُبِّ فَإِنَّهَا عَذْبَةٌ صَافِيَةٌ نَافِعَةٌ إِنْ دَامَ جَرْيُهَا وَ لَمْ يَدُمْ حَبْسُهَا فِي الْأَرْضِ

‘And as for the salty water and it’s heavy waters, these harden the stomach, and it’s waters, the snows and the ice are destroyers for rest of the bodies, and of a lot of harm; and as for water of the clouds, these are light, fresh, clean, beneficial for the bodies, when it’s hoarding and it’s withholding in the ground is not prolonged. And as for the well water, these are fresh, clean, beneficial if it is constantly flowing and it’s containment in the ground is not permanent.

وَ أَمَّا الْبَطَائِحُ وَ السِّبَاخُ فَإِنَّهَا حَارَّةٌ غَلِيظَةٌ فِي الصَّيْفِ لِرُكُودِهَا وَ دَوَامِ طُلُوعِ الشَّمْسِ عَلَيْهَا وَ قَدْ يَتَوَلَّدُ مِنْ دَوَامِ شُرْبِهَا الْمِرَّةُ الصَّفْرَاوِيَّةُ وَ تَعْظُمُ بِهِ أَطْحِلَتُهُمْ

‘And as for the bogs and the swamps, these are hot, thick in the summer due to their stagnation, and the constant emergence of the sun upon it, and it would generate, from its constant drinking, the yellow bile, and their spleens would be enlarged due to it.

وَ قَدْ وَصَفْتُ لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ فِيمَا تَقَدَّمَ مِنْ كِتَابِي هَذَا مَا فِيهِ كِفَايَةٌ لِمَنْ أَخَذَ بِهِ

‘And I^-asws have described to you, O commander of the faithful, in what has preceded from this letter of mine^-asws, what there is sufficiency in it for the one who takes with it.

وَ أَنَا أَذْكُرُ أَمْرَ الْجِمَاعِ‏ فَلَا تَقْرَبِ النِّسَاءَ مِنْ أَوَّلِ اللَّيْلِ صَيْفاً وَ لَا شِتَاءً وَ ذَلِكَ لِأَنَّ الْمَعِدَةَ وَ الْعُرُوقَ تَكُونُ مُمْتَلِئَةً وَ هُوَ غَيْرُ مَحْمُودٍ وَ يَتَوَلَّدُ مِنْهُ الْقُولَنْجُ وَ الْفَالِجُ وَ اللَّقْوَةُ وَ النِّقْرِسُ وَ الْحَصَاةُ وَ التَّقْطِيرُ وَ الْفَتْقُ وَ ضَعْفُ الْبَصَرِ وَ رِقَّتُهُ

‘And I^-asws am mentioning the matter of union. Do not go near the women at the beginning of a summer’s night nor winter, and that is because the stomach and the veins happen to be filled, and it is not recommended, and there would be produced from it, the coli, and the partial paralysis, and the facial paralysis, and the gout, and the stones (kidney & gall bladder), and the hernia, and weakness of the sight and it’s delicateness.

فَإِذَا أَرَدْتَ ذَلِكَ فَلْيَكُنْ فِي آخِرِ اللَّيْلِ فَإِنَّهُ أَصْلَحُ لِلْبَدَنِ وَ أَرْجَى لِلْوَلَدِ وَ أَزْكَى لِلْعَقْلِ فِي الْوَلَدِ الَّذِي يَقْضِي اللَّهُ بَيْنَهُمَا

‘So, when you intend that (union), then let it be at the end of the night, for it is healthier for the body, and more hopeful for the child and cleverness in the child which Allah^‑azwj may have Decreed between them.

وَ لَا تُجَامِعِ امْرَأَةً حَتَّى تُلَاعِبَهَا وَ تُكْثِرَ مُلَاعَبَتَهَا وَ تَغْمِزَ ثَدْيَيْهَا فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ غَلَبَتْ شَهْوَتُهَا وَ اجْتَمَعَ مَاؤُهَا لِأَنَّ مَاءَهَا يَخْرُجُ مِنْ ثَدْيَيْهَا وَ الشَّهْوَةَ تَظْهَرُ مِنْ وَجْهِهَا وَ عَيْنَيْهَا وَ اشْتَهَتْ مِنْكَ مِثْلَ الَّذِي تَشْتَهِيهِ مِنْهَا وَ لَا تُجَامِعِ النِّسَاءَ إِلَّا وَ هِيَ طَاهِرَةٌ

‘And do not have union with a woman until you have played with her, and increase the playing with her, and press her breasts, for when you do that, her desires would overcome, and her water would gather, because her water emerges from her breasts, and the desires is manifested from her face and her eyes, and she would desire from you similar to that which you are desiring from her; and do not have union with the woman except and she is clean (not menstruating).

فَإِذَا فَعَلْتَ ذَلِكَ فَلَا تَقُمْ قَائِماً وَ لَا تَجْلِسْ جَالِساً وَ لَكِنْ تَمِيلُ عَلَى يَمِينِكَ ثُمَّ انْهَضْ لِلْبَوْلِ إِذَا فَرَغْتَ مِنْ سَاعَتِكَ شَيْئاً فَإِنَّكَ تَأْمَنُ الْحَصَاةَ بِإِذْنِ اللَّهِ تَعَالَى ثُمَّ اغْتَسِلْ وَ اشْرَبْ مِنْ سَاعَتِكَ شَيْئاً مِنَ الْمُومِيَائِيِّ بِشَرَابِ الْعَسَلِ أَوْ بِعَسَلٍ مَنْزُوعِ الرَّغْوَةِ فَإِنَّهُ يَرُدُّ مِنَ الْمَاءِ مِثْلَ الَّذِي خَرَجَ مِنْكَ

‘When you do that, neither stand upright nor sit being seated, but incline to your right, then get up for the urinating something immediately when you are free, for you shall be safe of the stones (kidney & gall bladder), by the Permission of Allah^-azwj the Exalted. Then wash, and drink something from the watery drinks, with a drink of honey, or with honey having had its froth removed, for it would return the water similar to that which has been expelled from you.

وَ اعْلَمْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ جِمَاعَهُنَّ فِي بُرْجِ الْحَمَلِ أَوِ الدَّلْوِ مِنَ الْبُرُوجِ أَفْضَلُ وَ خَيْرٌ مِنْ ذَلِكَ أَنْ يَكُونَ فِي بُرْجِ الثَّوْرِ لِكَوْنِهِ شَرَفَ الْقَمَرِ

‘And know, O commander of the faithful! Having union with them during the constellation of the Aires or Aquarius from the constellations is superior, and better than that is that it be in the constellation of the Taurus due to it being overlooking the moon.

وَ مَنْ عَمِلَ فِيمَا وَصَفْتُ فِي كِتَابِي هَذَا وَ دَبَّرَ بِهِ جَسَدَهُ أَمِنَ بِإِذْنِ اللَّهِ تَعَالَى مِنْ كُلِّ دَاءٍ وَ صَحَّ جِسْمُهُ بِحَوْلِ اللَّهِ وَ قُوَّتِهِ فَإِنَّ اللَّهَ تَعَالَى يُعْطِي الْعَافِيَةَ لِمَنْ يَشَاءُ وَ يَمْنَحُهَا إِيَّاهُ وَ الْحَمْدُ لِلَّهِ‏ أَوَّلًا وَ آخِراً وَ ظَاهِراً وَ بَاطِناً

‘And the one who acts upon what I^-asws have described in this letter of mine, and manages his body by it, by the Permission of Allah^-azwj the Exalted he would be safe from every illness and be of a healthy body by the Mighty of Allah^-azwj and His^-azwj Strength, for Allah^-azwj the Exalted Gives the well-being to the one He^-azwj so Desires, and Grants it to him, and the Praise is for Allah^-azwj, first and last, apparent, and hidden.’^[64]

Some further Ahadith related to food intake are presented in the Appendix II.

Appendix II:

Selected additional Ahadith relevant to our topic are cited below.

Excessive Eating:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص بِئْسَ الْعَوْنُ عَلَى الدِّينِ قَلْبٌ نَخِيبٌ وَ بَطْنٌ رَغِيبٌ وَ نَعْظٌ شَدِيدٌ

Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said:

Abu Abd Allah^-asws has said that the Rasool Allah^-saww has said, ‘The most evil companion for religion is a coward heart, very spacious stomach and the intense urge for the union.’[65]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ لِي يَا أَبَا مُحَمَّدٍ إِنَّ الْبَطْنَ لَيَطْغَى مِنْ أَكْلِهِ وَ أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنَ اللَّهِ جَلَّ وَ عَزَّ إِذَا خَفَّ بَطْنُهُ وَ أَبْغَضُ مَا يَكُونُ الْعَبْدُ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِذَا امْتَلَأَ بَطْنُهُ

Humayd ibn Ziyad has narrated from aI-Hassan ibn Muhammad ibn Samaah from Wuhayb ibn Hal’s from abu Basir who has said:

Abu Abd Allah^-asws once said to me, ‘O Abu Muhammad, the stomach becomes excessive in its eating. A servant is nearest to Allah^-azwj when his stomach is empty and light. The most hated condition of a servant to Allah^-azwj is when his stomach is full.’[66]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَبُو ذَرٍّ رَحِمَهُ اللَّهُ قَالَ رَسُولُ اللَّهِ ص أَطْوَلُكُمْ جُشَاءً فِي الدُّنْيَا أَطْوَلُكُمْ جُوعاً فِي الْآخِرَةِ أَوْ قَالَ يَوْمَ الْقِيَامَةِ

Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said:

Abu Abd Allah^-asws has stated this Hadith. Abu Dharr^-ra has said, that the Rasool Allah^-saww has said, ‘The one among you with the longest belching will be hungry for the longest time on the Day of Judgement.[67]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ سِنَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كُلُّ دَاءٍ مِنَ التُّخَمَةِ مَا خَلَا الْحُمَّى فَإِنَّهَا تَرِدُ وُرُوداً

It is narrated from the narrator of the previous Hadith from Muhammad ibn Ali from ibn Sinan from those whom he has mentioned who has said:

Abu Abd Allah^-asws has said, ‘Every illness is because of overeating except fever (infection) which enters the body.[68]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ صَالِحٍ النِّيلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ كَثْرَةَ الْأَكْلِ وَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ لِابْنِ آدَمَ بُدٌّ مِنْ أَكْلَةٍ يُقِيمُ بِهَا صُلْبَهُ فَإِذَا أَكَلَ أَحَدُكُمْ طَعَاماً فَلْيَجْعَلْ ثُلُثَ بَطْنِهِ لِلطَّعَامِ وَ ثُلُثَ‏ بَطْنِهِ لِلشَّرَابِ وَ ثُلُثَ بَطْنِهِ لِلنَّفَسِ وَ لَا تَسَمَّنُوا تَسَمُّنَ الْخَنَازِيرِ لِلذَّبْحِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Sinan from Salih al-Niliy who has said:

Abu Abd Allah^-asws has said, ‘Allah^-azwj Hates overeating.’ Abu Abd Allah^-asws has said, ‘Children of Adam must eat to keep their backs straight. When one of you eats keep one-third of your stomach for food one-third for water and one-third for breathing and never become fat like pigs to be slaughtered.’[69]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِذَا شَبِعَ الْبَطْنُ طَغَى

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from certain persons of his people from abu ‘Ubaydah who has said:

Abu Ja’far^-asws has said, ‘When (the) stomach is full, it rebels.’[70]

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ قَالَ أَبُو جَعْفَرٍ ع مَا مِنْ شَيْ‏ءٍ أَبْغَضَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ بَطْنٍ مَمْلُوءٍ

It is narrated from the narrator of the previous Hadith from Muhammad ibn Sinan from abu al-Jarud who has said:

Abu Ja’far^-asws has said, ‘Not anything walks as hated in the sight of Allah^-azwj as a full stomach.’[71]

و عنه: عن محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر بن سويد، عن علي بن الصلت، عن ابن أخي شهاب بن عبد ربه، قال: شكوت إلى أبي عبد الله (عليه السلام) ما ألقى من الأوجاع و التخم، فقال لي: «تغد و تعش، و لا تأكل بينهما شيئا، فإن فيه فساد البدن، أما سمعت الله عز و جل يقول: وَ لَهُمْ رِزْقُهُمْ فِيها بُكْرَةً وَ عَشِيًّا

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Ali Bin Al Salt, from Shahab Bin Abd Rabah who said,

‘I complained to Abu Abdullah^-asws of what I was suffering from the pains and the rots, so he^-asws said to me: ‘Morning and evening (breakfast and dinner), and do not eat anything between the two, for in it is the spoiling of the body. Have you not heard Allah^-azwj Mighty and Majestic Saying [19:62] and they shall have their sustenance therein morning and evening.’’[72]

Dieting:

الْمَحَاسِنُ، عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ عَشَاءُ الْأَنْبِيَاءِ بَعْدَ الْعَتَمَةِ فَلَا تَدَعُوا الْعَشَاءَ فَإِنَّ تَرْكَ الْعَشَاءِ خَرَابُ الْبَدَنِ‏

(The book) ‘Al Mahasin’ – from Al Qasim Bin Yahya, from his grandfather Al-Hassan Bin Rashid, from Muhammad Bin Muslim,

From Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Dinner of the Prophets^-as was after the darkness, so do not leave the dinner, for neglecting the dinner ruins the body.’’^[73]

الْمَحَاسِنُ، عَنِ النَّوْفَلِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَوَّلُ خَرَابِ الْبَدَنِ تَرْكُ الْعَشَاءِ

(The book) ‘Al Mahasin’ – from Al Nowfaly, from the one who mentioned it,

From Abu Ja’far^-asws having said: ‘The first ruination of the body is (due to) neglecting the dinner.’^[74]

الشِّهَابُ، قَالَ ص‏ تَعَشَّوْا وَ لَوْ بِكَفٍّ مِنْ حَشَفٍ فَإِنَّ تَرْكَ الْعَشَاءِ مَهْرَمَةٌ

Al Shihaab –

‘He^-saww said: ‘Have dinner and even if it be a handful of dry yeast, for neglecting the dinner ages (a person, i.e., weakens).’’^[75]

وَ مِنْهُ، بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: طَعَامُ اللَّيْلِ أَنْفَعُ مِنْ طَعَامِ النَّهَارِ

And from him, by his chain,

From Abu Abdullah^-asws having said: ‘Food at night is beneficial than food at daytime.’^[76]

وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سُلَيْمَانَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ وَ هُوَ الْخُتَّلِيُّ عَنْ أَبِيهِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَوْماً يَقُولُ‏ مَنْ تَرَكَ الْعَشَاءَ لَيْلَةَ السَّبْتِ وَ لَيْلَةَ الْأَحَدِ مُتَوَالِيَتَيْنِ ذَهَبَتْ مِنْهُ قُوَّةٌ لَمْ تَرْجِعْ إِلَيْهِ أَرْبَعِينَ يَوْماً

And from him, from his father, from Suleyman, from Ahmad Bin Al-Hassan, and he is Al Khutaly, from his father, from Jameel Bin Darraj who said,

‘I heard Abu Abdullah^-asws saying one day: ‘One who neglects the dinner on the night of Saturday and the night of Sunday consecutively, strength would go away from him, not returning to him for forty days.’’^[77]

وَ مِنْهُ، عَنِ النَّضْرِ عَنْ عَلِيِّ بْنِ صَامِتٍ عَنِ ابْنِ أَخِي شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ: شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع مَا أَلْقَى مِنَ الْأَوْجَاعِ وَ التُّخَمِ فَقَالَ تَغَدَّ وَ تَعَشَّ وَ لَا تَأْكُلْ بَيْنَهُمَا شَيْئاً فَإِنَّ فِيهِ فَسَادَ الْبَدَنِ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- لَهُمْ رِزْقُهُمْ فِيها بُكْرَةً وَ عَشِيًّا

And from him, from Al Nazr, from Ali Bin Samit, from a son of a brother of Shihab Bin Abd Rabbih who said,

‘I complained to Abu Abdullah^-asws of what I was facing from the pains and the indigestion. He^‑asws said: ‘Have lunch and dinner and do not eat anything between the two, for in it is spoiling of the body. Have you not heard Allah^-azwj Mighty and Majestic Saying: and for them would be their sustenance therein morning and evening [19:62].’’^[78]

الْمَحَاسِنُ، عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَمَّنْ ذَكَرَهُ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَنْبَغِي لِلْمُؤْمِنِ أَنْ لَا يَخْرُجَ مِنْ بَيْتِهِ حَتَّى يَطْعَمَ فَإِنَّهُ أَعَزُّ لَهُ‏

(The book) ‘Al Mahasin’ – from Ibrahim Bin Hashim, from the one who mentioned it, from Al Husayn Bin Nueym,

‘From Abu Abdullah^-asws having said: ‘It is befitting for the Momin that he does not go out from his house until he eats, for it is more honourable for him.’’^[79]

الكافي عِدَّةٌ عَنْ سَهْلٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ‏ كَانَ أَبُو الْحَسَنِ الْأَوَّلُ ع كَثِيراً مَا يَأْكُلُ السُّكَّرَ عِنْدَ النَّوْمِ‏

(The book) ‘Al Kafi’ – A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr who said,

‘Abu Al-Hassan^-asws the 1^st often ate sugar before going to sleep.’^[80]

Frequently Serving meat to guests:

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زَيْدِ بْنِ الْحَسَنِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَشْبَهَ النَّاسِ طِعْمَةً بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَأْكُلُ الْخُبْزَ وَ الْخَلَّ وَ الزَّيْتَ وَ يُطْعِمُ النَّاسَ الْخُبْزَ وَ اللَّحْمَ

From him, from Ismail Bin Mihran, from Hammad Bin Usman, from Zayd Bin Al Hassan who said,

I heard Abu Abdullah^-asws saying: ‘Amir Al-Momineen^-asws was the most resembling of the people with Rasool-Allah^-saww in his^-asws meals. He^-asws used to eat the bread, and the vinegar, and the oil, but he^-asws would feed the people, the bread and the meat.’^[81]

عنه، عن على بن الحكم، عن ابن بكير، عن زرارة، قال: تغديت مع أبى جعفر (ع) خمسة عشر يوما بلحم

From him, from Ali Bin Al Hakam, from Ibn Bakeyr, from Zarara who said,

‘I lunched with Abu Ja’far^-asws, fifteen days when meat (was served).’^[82]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ وَ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُمْ سَأَلُوا أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ شِرَاءِ اللَّحْمِ مِنَ الْأَسْوَاقِ وَ لَا يُدْرَى مَا يَصْنَعُ الْقَصَّابُونَ قَالَ ( عليه السلام ) كُلْ إِذَا كَانَ ذَلِكَ فِي أَسْوَاقِ الْمُسْلِمِينَ وَ لَا تَسْأَلْ عَنْهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl, and Zurara and Muhammad Bin Muslim,

‘They asked Abu Ja’far^-asws about buying of the meat from the markets, and it is not known what the butchers have done.’ He^-asws said: ‘Eat, when that was in the markets of the Muslims, and do not ask about it.’^[83]

The Least from Meat intake and benefits of its intake:

وَ أَرْوِي أَطْرِفُوا أَهَالِيَكُمْ فِي كُلِّ جُمُعَةٍ بِشَيْ‏ءٍ مِنَ الْفَاكِهَةِ وَ اللَّحْمِ حَتَّى يَفْرَحُوا بِالْجُمُعَةِ

And I am reporting: ‘Give to your families, every Friday, something, from the fruits and the meat, until they are joyful on Friday.’^[84]

عنه عن محمد بن على، عن أبى المقدام، عن الحكم بن أيمن، عن أبى أسامة، عن أبى عبد الله (ع) قال: قال رسول الله صلى الله عليه وآله: من أتى عليه أربعون يوما ولم يأكل اللحم فليستقرض على الله وليأكله

From him, from Muhammad Bin Ali, from Abu Al Maqdam, from Al Hakam, from Abu Asama,

Abu Abdullah^-asws has said that Rasool-Allah^-saww said: ‘The one to whom forty days have come (passed) and he has not eaten the meat, so he should lend to Allah^-azwj (borrow money) and he should eat it.’^[85]

عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، قال: اللحم ينبت اللحم، ومن تركه أربعين يوما ساء خلقه، ومن ساء خلقه فأذنوا في أذنه

From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim,

He^-asws having said: ‘The meat builds the meat, and the one who neglects it for forty days would become worn out, and the one who becomes worn out, so proclaim it in his ear (Azan).’^[86]

عنه، عن أبيه، عن هارون بن الجهم، عن جعفر بن عمرو، عن أبى عبد الله عن آبائه (ع) قال: قال رسول الله: شكا نبى قبلى إلى الله ضعفا في بدنه، فأوحى الله تعالى إليه أن اطبخ اللحم واللبن فانى قد جعلت البركة والقوة فيهما

From him, from his father, from Haroun Bin Al Jaham, from Ja’far Bin Amro, from

Abu Abdullah^-asws, from his^-asws forefathers^-asws who said, ‘Rasool-Allah^-saww said: ‘A Prophet^-as before me^-saww mentioned to Allah^-azwj of weakness in his^-as body, so Allah^-azwj Revealed unto him^-as that he^-as should cook the meat with the milk, for I^-azwj have Made the Blessing and the strength to be in both of these.’’^[87]

عنه، عن محمد بن عيسى اليقطينى، عن عبد الله بن عبد الله الدهقان، عن – درست، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: شكا نبى من الانبياء إلى الله الضعف، فقال له: ” اطبخ اللحم باللبن .’ وقال: إنهما يشدان الجسم، قلت: هي المضيرة؟ – قال لا، ولكن اللحم باللبن الحليب

From him, from Muhammad Bin Isa Al Yaqteeny, from Abdullah Bin Abdullah Al Dahqany, from Darsat, from Abdullah Bin Sinan, from;

Abu Abdullah^-asws has said: ‘A Prophet^-as from the Prophets^-as complained to Allah^-azwj of the weakness, so He^-azwj Said to him^-as: “Cook the meat with the yoghurt.”’ And he^-asws said: ‘These two are a tightening for the body.’ I said, ‘These are harmful?’ He^-asws said: ‘No, but the meat with the yoghurt of the milk.’^[88]

Meat of lamb is preferred:

عنه، عن سعد بن سعد الاشعري، قال: قلت لابي الحسن الرضا (ع): إن أهل بيتى لا يأكلون لحم الضأن، قال: ولم؟ – قلت: يقولون: إنه يهيج لهم المرة، والصفراء، والصداع، والاوجاع، فقال: يا سعد لو علم الله شيئا أكرم من الضأن لفدى به إسماعيل (ع)

From him, from Sa’ad Bin Sa’ad Al Ash’ary who said,

I said to Abu Al-Hassan Al-Reza^-asws, ‘My family are not eating the meat of the lamb.’ He^-asws said: ‘And why?’ I said, ‘They are saying, it arouses the irritations to them, and the bile, and the headache and the pains.’ So the Imam^-asws said: ‘O Sa’ad! If Allah^-azwj Knew of a thing more prestigious than the lamb, Allah^-azwj would have Sacrificed by that (instead of) Ismail^-as.’^[89]

عنه، عن بعض أصحابنا، عمن ذكره، عن عبد الله بن سنان، عن أبى عبد الله (ع) قال: من أصابه ضعف في قلبه أو بدنه فليأكل لحم الضأن باللبن

From him, from one of our companions, form the one who mentioned it, from Abdullah Bin Sinan,

Abu Abdullah^-asws has said: ‘One who is struck by weakness of his heart or his body, so he should eat meat of the lamb with the milk.’^[90]

ثُمَّ أُتِيَ بِلَحْمٍ مَقْلُوٍّ فِيهِ بَاذَنْجَانٌ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ الْحَسَنَ بْنَ عَلِيٍّ ع

Then he^-asws was brought fried meat wherein were aubergines. He^-asws said: ‘In the Name of Allah^-azwj the Beneficent, the Merciful. This is food which used to fascinate Al-Hassan^‑asws Bin Ali^-asws.’

ثُمَّ أُتِيَ بِلَبَنٍ حَامِضٍ قَدْ ثُرِدَ فِيهِ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ الْحُسَيْنَ بْنَ عَلِيٍّ ع

Then he^-asws was brought some sour milk, porridge having made in it. He^-asws said: ‘Eat in the Name of Allah^-azwj the Beneficent, the Merciful, for this is food which used to fascinate Al-Husayn^-asws Bin Ali^-asws.’

ثُمَّ أُتِيَ بِجُبُنٍّ مُبَزَّرٍ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ مُحَمَّدَ بْنَ عَلِيٍّ ع

Then he^-asws was brought with the shredded/spiced cheese. He^-asws said: ‘Eat in the Name of Allah^-azwj the Beneficent, the Merciful, for this is food which used to fascinate Muhammad^-asws Bin Ali^-asws.’

ثُمَّ أُتِيَ بِتَوْرٍ فِيهِ بَيْضٌ كَالْعُجَّةِ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ أَبِي جَعْفَراً ع

Then he^-asws was brought a container in which were like the ‘Ujjah’ (egg dish in flour). He^‑asws said: ‘Eat in the Name of Allah^-azwj the Beneficent, the Merciful, for this food used to fascinate Abu Ja’far^-asws.’

ثُمَّ أُتِيَ بِحَلْوَاءَ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُنِي

Then he^-asws was brought the sweets (Al-Halwa). He^-asws said: ‘Eat in the Name of Allah^-azwj the Beneficent, the Merciful. This is food which has been fascinating me^-asws.’

وَ رُفِعَتِ الْمَائِدَةُ فَذَهَبَ أَحَدُنَا لِيَلْقُطَ مَا كَانَ تَحْتَهَا فَقَالَ ع إِنَّمَا ذَلِكَ فِي الْمَنَازِلِ تَحْتَ السُّقُوفِ فَأَمَّا فِي مِثْلِ هَذَا الْمَوْضِعِ فَهُوَ لِعَافِيَةِ الطَّيْرِ وَ الْبَهَائِمِ

And the meal was raised. One of us went to pick up what was beneath it. He^-asws said: ‘But rather, that should be (done) in the houses under the rooves. As for in the likes of this place, it is for the well-being of the birds and the beasts.’

ثُمَّ أُتِيَ بِالْخِلَالِ‏ فَقَالَ مِنْ حَقِّ الْخِلَالِ أَنْ تُدِيرَ لِسَانَكَ فِي فَمِكَ فَمَا أَجَابَكَ ابْتَلَعْتَهُ وَ مَا امْتَنَعَ ثَمَّ بِالْخِلَالِ تُخْرِجُهُ فَتَلْفِظُهُ

Then he^-asws was brought the toothpicks. He^-asws said: ‘It is from a right of the toothpick that it be rotated around the tongue in your mouth. So, whatever (pieces) respond to you, swallow it, and whatever prevents, then (use) toothpick again and extract it and spit it out.’

وَ أُتِيَ بِالطَّسْتِ وَ الْمَاءِ فَابْتَدَأَ بِأَوَّلِ مَنْ عَلَى يَسَارِهِ حَتَّى انْتُهِيَ إِلَيْهِ فَغَسَلَ ثُمَّ غَسَلَ مَنْ عَلَى يَمِينِهِ حَتَّى أُتِيَ عَلَى آخِرِهِمْ

And he^-asws was brought the tray and the water. He^-asws began with the first one upon his^-asws left until it ended to him^-asws. He^-asws washed, then the one on his^-asws right washed until it came to their last one.

ثُمَّ قَالَ يَا عَاصِمُ كَيْفَ أَنْتُمْ فِي التَّوَاصُلِ وَ التَّبَارِّ فَقَالَ عَلَى أَفْضَلِ مَا كَانَ عَلَيْهِ أَحَدٌ

Then he^-asws said: ‘O Asim! How are you all regarding the connecting (helping financially) and the poverty?’ He said: ‘Upon better than what anyone is upon.’

فَقَالَ أَ يَأْتِي أَحَدُكُمْ عِنْدَ الضِّيقَةِ مَنْزِلَ أَخِيهِ فَلَا يَجِدُهُ فَيَأْمُرُ بِإِخْرَاجِ كِيسِهِ فَيُخْرَجُ‏ فَيَفُضُّ خَتْمَهُ فَيَأْخُذُ مِنْ ذَلِكَ حَاجَتَهُ فَلَا يُنْكِرُ عَلَيْهِ

He^-asws said: ‘Does one of you come to his brother during the financial difficulty, and he does not find him, so he instructs with bringing out his moneybag. He brings out and opens its seal and takes from that his need, and it is not denied upon him?’

قَالَ لَا قَالَ لَسْتُمْ عَلَى مَا أُحِبُّ مِنَ التَّوَاصُلِ‏

He said, ‘No!’ He^-asws said: ‘You aren’t upon what I^-asws like regarding the connecting (helping between Momineen).’^[91]

Eating sweet pomegranate:

عنه، عن ابن محبوب، عن عبد الله بن سنان، قال سمعت أبا عبد الله (ع) يقول: عليكم بالرمان الحلو فكلوه، فانه ليست من حبة تقع في معدة مؤمن إلا أنارتها وأطفأت شيطان الوسوسة

From him, from Ibn Mahboub, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullah^-asws saying: ‘It is upon you (to eat) the sweet pomegranate, therefore eat it, for there is none from a seed (of it) which falls into the stomach of a Believer except that it illuminates it, and extinguishes the insinuations of the Satan^-la.’’

وباسناده قال: من أكل الرمان طرد عنه شيطان الوسوسة

And by his chain, said, ‘The one who eats the pomegranate, the insinuations of the Satan^-la would be repulsed from him.’^[92]

– دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ رَسُولُ اللَّهِ ص‏ مَنْ أَطْعَمَ أَخَاهُ حَلَاوَةً أَذْهَبَ اللَّهُ عَنْهُ مَرَارَةَ الْمَوْتِ

(The book) ‘Da’waat’ of Al-Rawandy –

‘Rasool-Allah^-saww said: ‘One who feeds sweets to his brother, Allah^-azwj would Keep away from him the bitterness of death.’’^[93]

Offering thanks after food and feeding other species:

يَا كُمَيْلُ إِذَا اسْتَوْفَيْتَ طَعَامَكَ فَاحْمَدِ اللَّهَ عَلَى مَا رَزَقَكَ وَ ارْفَعْ بِذَلِكَ صَوْتَكَ‏ يَحْمَدْهُ سِوَاكَ فَيَعْظُمُ بِذَلِكَ أَجْرُكَ

‘O Kumeyl! When you have fulfilled your meal, then praise Allah^-azwj upon what He^-azwj has Graced you, and raise your voice with that, the ones besides you will praise Him^-azwj, and that will Magnify with that.

يَا كُمَيْلُ لَا تُوقِرَنَّ مَعِدَتَكَ طَعَاماً وَ دَعْ فِيهَا لِلْمَاءِ مَوْضِعاً وَ لِلرِّيحِ مَجَالًا وَ لَا تَرْفَعْ يَدَكَ مِنَ الطَّعَامِ إِلَّا وَ أَنْتَ تَشْتَهِيهِ فَإِنْ فَعَلْتَ ذَلِكَ فَأَنْتَ تَسْتَمْرِئُهُ‏ فَإِنَّ صِحَّةَ الْجِسْمِ مِنْ قِلَّةِ الطَّعَامِ وَ قِلَّةِ الْمَاءِ

‘O Kumeyl! Do not make your stomach heavy with food and leave place in it for the water, and room for the air, and do not raise your hand from the meal except and you are (still) desiring it. If you were to do that, you will find it pleasurable, for health of the body is from little food and little water (an extract).^[94]

مِنْ بَعْضِ كُتُبِ الْمَنَاقِبِ الْمُعْتَبَرَةِ، بِإِسْنَادِهِ عَنْ نَجِيحٍ قَالَ: رَأَيْتُ الْحَسَنَ بْنَ عَلِيٍّ ع يَأْكُلُ وَ بَيْنَ يَدَيْهِ كَلْبٌ كُلَّمَا أَكَلَ لُقْمَةً طَرَحَ لِلْكَلْبِ مِثْلَهَا فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَ لَا أَرْجُمُ هَذَا الْكَلْبَ عَنْ طَعَامِكَ قَالَ دَعْهُ إِنِّي لَأَسْتَحْيِي مِنَ اللَّهِ عَزَّ وَ جَلَّ أَنْ يَكُونَ ذُو رُوحٍ يَنْظُرُ فِي وَجْهِي وَ أَنَا آكُلُ ثُمَّ لَا أُطْعِمُهُ

And in one of the reliable books of the Merits, by his chain from Najeeh who said,

‘I saw Al-Hassan^asws Bin Ali^asws eating, and in front of him^asws was a dog. Every time he^asws ate a morsel, he^asws was throwing similar to it to the dog. I said to him^asws, ‘O son^asws of Rasool-Allah^saww! Why don’t you pelt this dog away from your^asws meal?’ He^asws said: ‘Leave it! I^asws am embarrassed from Allah^azwj Mighty and Majestic that one with a soul is looking into my^asws face while I^asws am eating, then I^asws am not feeding it.’’^[95]

The Preference of Sweet (Desserts)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ هَارُونَ بْنِ مُوَفَّقٍ الْمَدِينِيِّ عَنْ أَبِيهِ قَالَ بَعَثَ إِلَيَّ الْمَاضِي ع يَوْماً فَأَكَلْتُ عِنْدَهُ وَ أَكْثَرَ مِنَ الْحَلْوَاءِ فَقُلْتُ مَا أَكْثَرَ هَذِهِ الْحَلْوَاءَ فَقَالَ ع إِنَّا وَ شِيعَتَنَا خُلِقْنَا مِنَ الْحَلَاوَةِ فَنَحْنُ نُحِبُّ الْحَلْوَاءَ

A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Harun ibn Muwaffaq al-Madiniy from his father who has said:

‘Once Al-Mahdi (the previous) Abu AI-Hassan^-asws called me for food and I ate food with him. The Imam^-asws ate more al-Halwa (sweet) and I said, ‘This is quite much al-Halwa.’ The Imam^-asws said, ‘I^-asws and our^-asws followers are created from sweetness: thus we like sweet.[96]

Don’t Eat Food while its too hot:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ حَضَرْتُ عَشَاءَ أَبِي عَبْدِ اللَّهِ ع فِي الصَّيْفِ فَأُتِيَ بِخِوَانٍ عَلَيْهِ خُبْزٌ وَ أُتِيَ بِقَصْعَةِ ثَرِيدٍ وَ لَحْمٍ فَقَالَ هَلُمَّ إِلَيَّ هَذَا الطَّعَامَ فَدَنَوْتُ فَوَضَعَ يَدَهُ فِيهِ وَ رَفَعَهَا وَ هُوَ يَقُولُ أَسْتَجِيرُ بِاللَّهِ مِنَ النَّارِ أَعُوذُ بِاللَّهِ مِنَ النَّارِ أَعُوذُ بِاللَّهِ مِنَ النَّارِ هَذَا مَا لَا نَصْبِرُ عَلَيْهِ فَكَيْفَ النَّارُ هَذَا مَا لَا نَقْوَى عَلَيْهِ فَكَيْفَ النَّارُ هَذَا مَا لَا نُطِيقُهُ فَكَيْفَ النَّارُ قَالَ وَ كَانَ ع يُكَرِّرُ ذَلِكَ حَتَّى أَمْكَنَ الطَّعَامُ فَأَكَلَ وَ أَكَلْنَا مَعَهُ

Ahmad ibn Muhammad has narrated from ibn Mahbub from Yunus ibn Yaqub from Sulayman ibn Khalid who has said:

‘l once attended dinner with Abu Abd Allah^-asws in summer and they brought a food-sheet with bread inside it and a bowl of Tharid (bread made in pieces in broth) and meat. The Imam^-asws said, ‘Come for food.’ I went close. The Imam^-asws placed his hand close to it and pulled back saying, ‘I seek refuge with Allah^-azwj against fire, I^-asws seek protection with Allah^-azwj against fire, I^-asws seek protection with Allah^-azwj against fire. We cannot bear this, how the fire will be, we cannot bear with this, how the fire will be, we cannot bear with this, how the fire will be.’ The Imam^-asws kept repeating it until it became possible to eat the food. The Imam^-asws ate and we ate with him^-asws.’[97]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْهَيْثَمِ عَنْ أَبِيهِ قَالَ صَنَعَ لَنَا أَبُو حَمْزَةَ طَعَاماً وَ نَحْنُ جَمَاعَةٌ فَلَمَّا حَضَرْنَا رَأَى رَجُلًا يَنْهَكُ عَظْماً فَصَاحَ بِهِ فَقَالَ لَا تَفْعَلْ فَإِنِّي سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ لَا تَنْهَكُوا الْعِظَامَ فَإِنَّ فِيهَا لِلْجِنِّ نَصِيباً وَ إِنْ فَعَلْتُمْ ذَهَبَ مِنَ الْبَيْتِ مَا هُوَ خَيْرٌ مِنْ ذَلِكَ

A number of our people have narrated from Ahmad ibn Abu Abd Allah from Muhammad ibn Ali from Muhammad ibn al-Haytham from his father who has narrated:

‘Abu Hamzah once made food for us and we were in a group and when we were all present, a man exhausted the bone and took out its marrow. The Imam^-asws said to him aloud, ‘Do not do so because I heard Ali^-asws Ibn Al-Husayn^-asws saying, ‘Do not remove bone marrows and make hollow; in it there is a share for al-Jinn. If you remove it things better than this will go away from the house.’[98]

The Fish:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ مَوْلًى لِأَبِي عَبْدِ اللَّهِ ع قَالَ دَعَا بِتَمْرٍ فَأَكَلَهُ ثُمَّ قَالَ مَا بِي شَهْوَةٌ وَ لَكِنِّي أَكَلْتُ سَمَكاً ثُمَّ قَالَ مَنْ بَاتَ وَ فِي جَوْفِهِ سَمَكٌ لَمْ يُتْبِعْهُ بِتَمَرَاتٍ أَوْ عَسَلٍ لَمْ يَزَلْ عِرْقُ الْفَالِجِ يَضْرِبُ عَلَيْهِ حَتَّى يُصْبِحَ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Said ibn Janah from a Mawla of Abu Abd Allah, ‘Alavhi al-Salam, who has said:

Abu Abd Allah^-asws once asked for dates and ate it; then said, ‘I have no appetite for it but it is because I just ate fish.’ The Imam^-asws then said, ‘If one goes to sleep for the night and there is fish in his stomach after which he has not made a few dates or honey to follow it the vein of paralysis continues to beat on him until the morning.[99]

مُحَمَّدُ بْنُ يَحْيَى قَالَ كَتَبَ بَعْضُ أَصْحَابِنَا إِلَى أَبِي مُحَمَّدٍ ع يَشْكُو إِلَيْهِ دَماً وَ صَفْرَاءَ فَقَالَ إِذَا احْتَجَمْتُ هَاجَتِ الصَّفْرَاءُ وَ إِذَا أَخَّرْتُ الْحِجَامَةَ أَضَرَّنِي الدَّمُ فَمَا تَرَى فِي ذَلِكَ فَكَتَبَ ع احْتَجِمْ وَ كُلْ عَلَى أَثَرِ الْحِجَامَةِ سَمَكاً طَرِيّاً كَبَاباً قَالَ فَأَعَدْتُ عَلَيْهِ الْمَسْأَلَةَ بِعَيْنِهَا فَكَتَبَ ع احْتَجِمْ وَ كُلْ عَلَى أَثَرِ الْحِجَامَةِ سَمَكاً طَرِيّاً كَبَاباً بِمَاءٍ وَ مِلْحٍ قَالَ فَاسْتَعْمَلْتُ ذَلِكَ فَكُنْتُ فِي عَافِيَةٍ وَ صَارَ غِذَايَ

Muhammad ibn Yahya has narrated:

Certain persons of our people once wrote to Abu Muhammad^-asws complaining about blood and yellowness, saying, ‘If I apply cupping, yellowness stirs up, when I delay it blood harms me, so what would you advise me in such case?’ The Imam^-asws wrote, ‘Apply cupping and after cupping eat fresh fish as kabab.’ He (the narrator) has said, ‘I repeated exactly the same question to him^-asws. The Imam^-asws wrote, ‘Apply cupping and after cupping eat fresh fish as kabab with water and salt.’ He (the narrator) has said, ‘I followed the instruction and I lived in good health and it became my food.’[100]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ يُونُسَ عَنْ مُرَازِمٍ قَالَ ذَكَرَ أَبُو عَبْدِ اللَّهِ ع الْبَيْضَ فَقَالَ أَمَا إِنَّهُ خَفِيفٌ يَذْهَبُ بِقَرَمِ اللَّحْمِ

قَالَ وَ رَوَاهُ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُرَازِمٍ أَنَّهُ زَادَ فِيهِ وَ لَيْسَتْ لَهُ غَائِلَةُ اللَّحْمِ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Jafar ibn Muhammad Hakim from Yunus from Murazirn who has said:

Abu Abd Allah^-asws once mentioned eggs and said, ‘It is light and it reduces the desire for meat.’

‘He (the narrator) has said, ‘Muhammad ibn ‘Isma’il ibn Bazi’ has narrated from Ja’far ibn Muhammad ibn Hakim from Murazim with an addition of, ‘it does not have the harmfulness of meat.’[101]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عُمَرَ بْنِ أَبِي حَسْنَةَ الْجَمَّالِ قَالَ شَكَوْتُ إِلَى أَبِي الْحَسَنِ ع قِلَّةَ الْوَلَدِ فَقَالَ لِي اسْتَغْفِرِ اللَّهَ وَ كُلِ الْبَيْضَ بِالْبَصَلِ

Abu Ali al-Ashariy has narrated from Muhammad ibn Salim tram Ahmad ibn al-Nadr from ‘Umar ibn abu Hasnah al-Jammal who has said:

‘I once complained before Abu Al-Hassan^-asws about not having any children. The Imam^-asws said: Ask forgiveness from Allah^-azwj and eat eggs with onion.’[102]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ بْنِ‏ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ شَكَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ ع إِلَى اللَّهِ عَزَّ وَ جَلَّ قِلَّةَ النَّسْلِ فَقَالَ كُلِ اللَّحْمَ بِالْبَيْضِ

A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from ‘Ubayd Allah ibn ‘Abd Allah al-Dihqan from Durust from’ Abd Allah ibn Sinan who has said:

Abu Abd Allah^-asws has said, ‘One of the prophets complained before Allah^-azwj about the scarcity of children. Allah Told him to eat meat with egg.’[103]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ كَثْرَةُ أَكْلِ الْبَيْضِ تَزِيدُ فِي الْوَلَدِ

A number of our people have narrated from Sahl ibn Zivad from Ali ibn Hassan from Musa ibn Bakr who has said:

‘l once heard Abu al-Hassan^-asws saying, ‘Eating egg often increases the number of one’s children.’[104]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ جَدِّهِ وَ قَيْسِ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مُخُّ الْبَيْضِ خَفِيفٌ وَ الْبَيَاضُ ثَقِيلٌ

A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from bis father from his grandfather and Qays ibn ‘Abd al-Aziz who has said:

Abu Abd Allah^-asws has said, ‘The egg yoke is light, and its white is heavy.’[105]

عنه، عن نوح النيسابوري، عن سعيد بن جناح، عن مولى لابي عبد الله (ع) قال: دعا بتمر بالليل فأكله ثم قال: ما بى شهوته ولكني أكلت سمكا، ثم قال: ومن بات وفى جوفه سمك لم يتبعه بتمر وعسل، لم يزل عرق الفالج يضرب عليه حتى يصبح

From him, from Nuh Al Neyshapouri, from Saeed Bin Janaah,

A slave of Abu Abdullah^-asws having said: ‘He^-asws called for dates at night, so he^-asws ate them, then said: ‘I^-asws am not with desire (hungry), but I^-asws ate a fish.’ Then he^-asws said: ‘The one who sleeps and in his middle (belly) is a fish, and does not follow it with dates and honey, the vein of strokes would not cease to strike him until the morning.’’[106]

عنه، عن بعض العراقيين، عن جعفر بن الزبير، عن جعفر بن محمد بن حكيم، عن أبيه، عن حديد، قال: قال أبو عبد الله (ع): إذا أكلت السمك فاشرب عليه الماء

From him, from one of the Iraqis, from Ja’far Bin Al Zubeyr, from Ja’far Bin Muhammad Bin Hakeem, from his father, from Hadeed who said,

Abu Abdullah^-asws said: ‘If you eat the fish, so drink the water over it.’[107]

Eggs from Hen without a Roster:

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ الدَّجَاجَةَ تَكُونُ فِي الْمَنْزِلِ وَ لَيْسَ مَعَهَا دِيكٌ تَعْتَلِفُ مِنَ الْكُنَاسَةِ وَ غَيْرِهَا وَ تَبِيضُ مِنْ غَيْرِ أَنْ يَرْكَبَهَا الدِّيكُ فَمَا تَقُولُ فِي أَكْلِ ذَلِكَ الْبَيْضِ فَقَالَ لِي إِنَّ الْبَيْضَ إِذَا كَانَ مِمَّا يُؤْكَلُ لَحْمُهُ فَلَا بَأْسَ بِهِ وَ بِأَكْلِهِ وَ هُوَ حَلَالٌ

Muhammad ibn Yahya has narrated from Muhammad ibn Musa from Ya’qub ibn Yazid from ibn Faddal from certain persons of our people from ibn abu Ya’fur who has said:

‘l once said to Abu ‘Abd Allah^-asws that a domestic hen without a rooster feeds on dump sites and so on and gives eggs without mating with a rooster. ‘What do you say about such an egg and if such egg is edible?’ He^-asws said to me, ‘If such egg is from an edible bird it is not unlawful and eating it is permissible.’’[108]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الشَّاةِ وَ الْبَقَرَةِ رُبَّمَا دَرَّتِ اللَّبَنَ مِنْ غَيْرِ أَنْ يَضْرِبَهَا الْفَحْلُ وَ الدَّجَاجَةُ رُبَّمَا بَاضَتْ مِنْ غَيْرِ أَنْ يَرْكَبَهَا الدِّيكُ قَالَ فَقَالَ ع كُلُّ هَذَا حَلَالٌ طَيِّبٌ لَكَ كُلُّ شَيْ‏ءٍ يُؤْكَلُ لَحْمُهُ فَجَمِيعُ مَا كَانَ مِنْهُ مِنْ لَبَنٍ أَوْ بَيْضٍ أَوْ إِنْفَحَةٍ فَكُلُّ هَذَا حَلَالٌ طَيِّبٌ وَ رُبَّمَا يَكُونُ هَذَا قَدْ ضَرَبَهُ الْفَحْلُ وَ يُبْطِئُ وَ كُلُّ هَذَا حَلَالٌ

Abu Ali al-Ashariy has narrated from certain persons of our people from ibn abu Najran from Dawud ibn Farqad who has said:

‘l once asked Abu Abd Allah^-asws about sheep and cows from which I may draw milk without their mating and the eggs of a hen without mating with a rooster. He^-asws said, ‘All of such things are lawful and fine for you if they are from edible animals. Milk, eggs, rennet all of such things are lawful and fine. Mating with a male may have taken place but is delayed and all of such things are lawful.’’[109]

The Preference of Water Over other Drinks:

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيٍّ عَنْ‏ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْمَاءُ سَيِّدُ الشَّرَابِ فِي الدُّنْيَا وَ الْآخِرَةِ

It is narrated from the narrator of the previous Hadith from Muhammad ibn Ali from ‘Isa ibn ‘Abd Allah ibn Muhammad ibn ‘Umar ibn Ali from his father from his grandfather who has said:

Amir-ul-Momineen^-asws said: ‘Water is the chief of drinks both in this world as well as in the Hereafter.’[110]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ فَضَّالٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ مَنْ تَلَذَّذَ بِالْمَاءِ فِي الدُّنْيَا لَذَّذَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ أَشْرِبَةِ الْجَنَّةِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ya’qub ibn Yazid from ibn Faddal from those who narrated to him who has said:

Abu Abd Allah^-asws (Imam Jafar e Sadiq^-asws) said: ‘If one enjoys and appreciates the taste of water in this world Allah^-azwj will Give him water in Jannah (Paradise).’[111]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَصُّوا الْمَاءَ مَصّاً وَ لَا تَعُبُّوهُ عَبّاً فَإِنَّهُ يُوجَدُ مِنْهُ الْكُبَادُ

A numher of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ashariy from ibn al-Qaddah who has said:

Abu ‘Abd Allah (Imam Jafar e Sadiq^-asws) narrates that the Prophet of Allah^-saww said: ‘Drink water in a sipping manner but do not gulp and pour it down at once; it may cause liver illness.[112]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ ثَلَاثَةُ أَنْفَاسٍ فِي الشُّرْبِ أَفْضَلُ مِنْ نَفَسٍ وَاحِدٍ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said:

Abu Abd Allah^-asws has said, ‘Drinking water in three breaths is better than in one breath.’[113]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ يَاسِرٍ قَالَ قَالَ أَبُو الْحَسَنِ ع عَجَباً لِمَنْ أَكَلَ مِثْلَ ذَا وَ أَشَارَ بِيَدِهِ وَ لَمْ يَشْرَبْ عَلَيْهِ الْمَاءَ كَيْفَ لَا تَنْشَقُّ مَعِدَتُهُ

Ali ibn Muhammad has narrated from certain persons of his people from Yasir who have said:

Abu Al-Hassan (Imam Musa e Kazim^-asws said: ‘I wonder about the one who eats ‘a lot’ but does not drink any water on it, how is it that his stomach does not burst.[114]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ قَالَ أَبُو الْحَسَنِ ع إِنَّ شُرْبَ الْمَاءِ الْبَارِدِ أَكْثَرُ تَلَذُّذاً

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn al-Hakam who has said:

Abu Al-Hassan^-asws has said: ‘Drinking cold water is more delicious.’[115]

Taking out food from the sides:

– الْعُيُونُ، بِالْأَسَانِيدِ الثَّلَاثَةِ الْمُتَقَدِّمَةِ فِي بَابِ فَضْلِ اللَّحْمِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا أَكَلْتُمُ الثَّرِيدَ فَكُلُوا مِنْ جَوَانِبِهِ فَإِنَّ الذِّرْوَةَ فِيهَا الْبَرَكَةُ

(The book) ‘Al Uyoun’ – By the three preceding chains in the chapter of merits of the meat,

From Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww (said): ‘Whenever you eat ‘Al-Sareyd’ (porridge), then eat it from its sides, for the top layer, there are Blessings in it.’’^[116]

[1] https://www.bbcgoodfood.com/health/nutrition/why-sugar-bad, https://seepositive.in/health-wellbeing/white-sugar-why-white-sugar-is-harmful/#google_vignette,

[2] A very small number of believers are also addicted to even forbidden substances, i.e., alcoholic drinks and drugs, which have extremely damaging effects, propogating to next generations.

[3] صوموا ثلاثة أيام من كل شهر فهي تعدل صوم الدهر و نحن نصوم خميسين و أربعاء بينهما لأن الله خلق جهنم يوم الأربعاء فتعوذوا بالله جل و عز منها

(Amir-ul-Momineen^-asws said): ‘Fast three days from every month, for it equates Fasting (all the) time. We^-asws Fast two Thursdays and a Wednesday between these two, because Allah^-azwj Created Hell on the day of Wednesday, therefore seek Refuge with Allah^-azwj Majestic and Mighty from it.’ An extract from a long Hadith الخصال ج : 2 ص : 611

[4] يَا كُمَيْلُ لَا تُوقِرَنَّ مَعِدَتَكَ طَعَاماً وَ دَعْ فِيهَا لِلْمَاءِ مَوْضِعاً وَ لِلرِّيحِ مَجَالًا وَ لَا تَرْفَعْ يَدَكَ مِنَ الطَّعَامِ إِلَّا وَ أَنْتَ تَشْتَهِيهِ فَإِنْ فَعَلْتَ ذَلِكَ فَأَنْتَ تَسْتَمْرِئُهُ‏ فَإِنَّ صِحَّةَ الْجِسْمِ مِنْ قِلَّةِ الطَّعَامِ وَ قِلَّةِ الْمَاءِ

‘O Kumayl! Do not make your stomach heavy with food and leave place in it for the water, and room for the air, and do not raise your hand from the meal except and you are (still) desiring it. If you were to do that, you will find it pleasurable, for health of the body is from little food and little water.’ Bihar Al-Anwaar, vol. 74)

[5] و عنه: عن محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر بن سويد، عن علي بن الصلت، عن ابن أخي شهاب بن عبد ربه، قال: شكوت إلى أبي عبد الله (عليه السلام) ما ألقى من الأوجاع و التخم، فقال لي: «تغد و تعش، و لا تأكل بينهما شيئا، فإن فيه فساد البدن، أما سمعت الله عز و جل يقول: وَ لَهُمْ رِزْقُهُمْ فِيها بُكْرَةً وَ عَشِيًّا

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Ali Bin Al Salt, from Shahab Bin Abd Rabah who said,

I complained to Abu Abdullah^-asws of what I was suffering from the pains and the rots, so he^-asws said to me: ‘Morning and evening (breakfast and dinner), and do not eat anything between the two, for in it is the spoiling of the body. Have you not heard Allah^-azwj Mighty and Majestic Saying [19:62] and they shall have their sustenance therein morning and evening.’الكافي 6: 288/ 2.

[6] Al-Mahaasin – V 2 Bk 3 H 454

[7] Al Mahaasin – V 2 Bk 3 H 781

[8] See comments under a Hadith,  العالوذجة: حلواء تعمل من الحنطة مع السمن و العسل (Al-Alawdaja: a sweet made from wheat, ghee and honey),  الفالوذجة: حلواء تعمل من الحنطة مع السمن و العسل‏ (Al-Faluzaja: a sweet made from wheat with ghee and honey); الفالوذج: حلواء تعمل من الدقيق و الماء و العسل. و هو مأخوذ من فالوذة بالفارسية. «أقرب الموارد 2: 942 (Al-Faluzaja: A dessert made from flour, water, and honey. It is derived from the Persian word “Al-Faluzaja.” “Aqrab al-Mawarid 2: 942.”),                         بحار الأنوار (ط – بيروت)، ج‏40، ص: 327

[9] https://www.refreshyourlife.in/blog/sulphur-in-sugar-why-you-should-switch-to-sulphur-free-sugar-now#:~:text=While%20sulphur%20purifies%20the%20sugar%2C%20it%20remains%20in,discomfort%20for%20people%20who%20already%20have%20respiratory%20issues

[10] Without the presevatives, e.g., Sulfur dioxide is a commonly used food preservative that has sparked debate regarding its potential health effects. While it serves its purpose in extending shelf life and preventing spoilage, concerns have been raised about the safety of consuming this compound -https://www.chefsresource.com/is-sulfur-dioxide-in-food-bad-for-you/

[11] Bihar Al-Anwaar V 78 – The Book Cleanliness  – Ch 2 H 30 e (Chapters on Funerals)

[12] Bihar Al-Anwaar V 78 – The Book Cleanliness  – Ch 2 H 30 f (Chapters on Funerals)

[13] Bihar Al-Anwaar V 78 – The Book Cleanliness  – Ch 2 H 30 g (Chapters on Funerals)

[14] Al Mahaasin – V 2 Bk 3 H 454

[15] In a Riwaya (not a Hadith), Ibn Abi Al-Hadeed reports that Ali Amir Al-Momineen^-asws:

الْإِبِلِ وَ لَا يَأْكُلُ اللَّحْمَ إِلَّا قَلِيلًا وَ يَقُولُ لَا تَجْعَلُوا قُلُوبَكُمْ‏ مَقَابِرَ الْحَيَوَانِ

And Ali Amir Al-Momineen^-asws did not eat the meat, except a little, and he^-asws was saying: ‘Do not make your hearts (bellies) a graveyard of the animals’ (Bihar Al-Anwaar, Vol. 41, H. 297).

[16] Al Mahaasin – V 2 Bk 3 H 455

[17] Al Mahaasin – V 2 Bk 3 H 456

[18] الكافي ج : 6 ص : 288, H. 2.

[19] الكافي ج : 6 ص : 289, H. 8.

[20] الكافي ج : 6 ص : 290, H. 12

[21] Bihar Al-Anwaar – V 63 The book of plants – Ch 2 H 16 (Chapters on the sweets and the sours)

[22] Bihar Al-Anwaar – V 59 The book of creation – Ch 89 H 77

[23] Al Mahaasin – V 2 Bk 3 H 126

[24]   الخصال ج : 2 ص : 611

[25] Bihar Al-Anwaar – V 59 The book of creation – Ch 89 H 78

[26] Bihar Al-Anwaar – V 59 The book of creation – Ch 54 H 52

[27] Bihar Al-Anwaar – V 59 The book of creation – Ch 90 H 1

[28] Bihar Al-Anwaar – V 59 The book of creation – Ch 90 H 1

[29] Bihar Al-Anwaar – V 59 The book of creation – Ch 89 H 93

[30] Al Mahaasin – V 2 Bk 3 H 781

[31] https://www.refreshyourlife.in/blog/sulphur-in-sugar-why-you-should-switch-to-sulphur-free-sugar-now

[32] Bihar Al-Anwaar – V 63 The book of plants – Ch 3 H 4 (Chapters on the sweets and the sours)

[33] Bihar Al-Anwaar – V 63 The book of plants – Ch 3 H 1 (Chapters on the sweets and the sours)

[34] Bihar Al-Anwaar – V 63 The book of plants – Ch 3 H 11 (Chapters on the sweets and the sours)

[35] Bihar Al-Anwaar – V 63 The book of plants – Ch 3 H 12 b (Chapters on the sweets and the sours)

[36] Bihar Al-Anwaar – V 63 The book of plants – Ch 3 H 12 d (Chapters on the sweets and the sours)

[37] Bihar Al-Anwaar – V 63 The book of plants – Ch 4 H 14 (Chapters on the sweets and the sours)

[38] Bihar Al-Anwaar – V 63 The book of plants – Ch 4 H 17 a (Chapters on the sweets and the sours)

[39] Bihar Al-Anwaar – V 63 The book of plants – Ch 5 H 1 (Chapters on the sweets and the sours)

[40] Bihar Al-Anwaar – V 63 The book of plants – Ch 6 H 5 (Chapters on the sweets and the sours)

[41] Bihar Al-Anwaar – V 63 The book of plants – Ch 13 H 1 (Chapters on praise and condemnation of food)

[42] Bihar Al-Anwaar – V 63 The book of plants – Ch 13 H 21 (Chapters on praise and condemnation of food)

[43] Bihar Al-Anwaar – V 63 The book of plants – Ch 9 H 4

[44] Al Mahaasin – V 2 Bk 3 H 429

[45] Al Mahaasin – V 2 Bk 3 H 430

[46] Al Mahaasin – V 2 Bk 3 H 431

[47] Al Mahaasin – V 2 Bk 3 H 434

[48] Al Kafi – V 6 – The Book of Foodstuffs Ch 83 H 1

[49] Al Kafi – V 6 – The Book of Foodstuffs Ch 83 H 2

[50] Al Kafi – V 6 – The Book of Foodstuffs Ch 83 H 3

[51] Al Kafi – V 6 – The Book of Foodstuffs Ch 83 H 4

[52] Al Kafi – V 6 – The Book of Foodstuffs Ch 83 H 5

[53] Al Kafi – V 6 – The Book of Foodstuffs Ch 83 H 6

[54] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 6

[55] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 7

[56] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 8

[57] Al Kafi – V 6 – The Book of Foodstuffs Ch 85 H 1

[58] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 3

[59] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 2

[60] الكافي ج : 6 ص : 319, H.1.

[61]            بحارالأنوار – الرسالة المذهبة المعروفة بالذهبية  Volume 59 Page 305

[62]            مستدرك‏الوسائل Volume 16 Page 455 Chapter: بَابُ نَوَادِرِ مَا يَتَعَلَّقُ بِأَبْوَابِ الْأَطْعِمَةِ الْمُبَاحَةِ

[63]            طب‏الرضاع الرسالة الذهبية Page 3

[64] Bihar Al-Anwaar – V 59 The book of creation – Ch 90 H 1

[65] الكافي ج : 6 ص : 269, H.3

[66] Ibid, H.4

[67] Ibid, H.5

[68] Ibid, H.8

[69] الكافي ج : 6 ص : 270, H. 9

[70] Ibid, H. 10

[71] Ibid, H. 11

[72] الكافي 6: 288/ 2.

[73] Bihar Al-Anwaar – V 63 The book of plants – Ch 7 H 6 (Chapters on praise and condemnation of food)

[74] Bihar Al-Anwaar – V 63 The book of plants – Ch 7 H 10 (Chapters on praise and condemnation of food)

[75] Bihar Al-Anwaar – V 63 The book of plants – Ch 7 H 23 (Chapters on praise and condemnation of food)

[76] Bihar Al-Anwaar – V 63 The book of plants – Ch 7 H 26 (Chapters on praise and condemnation of food)

[77] Bihar Al-Anwaar – V 63 The book of plants – Ch 7 H 18 (Chapters on praise and condemnation of food)

[78] Bihar Al-Anwaar – V 63 The book of plants – Ch 7 H 5 (Chapters on praise and condemnation of food)

[79] Bihar Al-Anwaar – V 63 The book of plants – Ch 7 H 3 (Chapters on praise and condemnation of food)

[80] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim^-asws, Ch 5 H 13

[81] Al Kafi – V 6 – The Book of Foodstuffs Ch 77 H 3

[82] Al Mahaasin – V 2 Bk 3 H 418

[83] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 13 H 2

[84] Bihar Al-Anwaar V 71 – The book of relationships – Ch 1 H 3

[85] Al Mahaasin – V 2 Bk 3 H 427

[86] Al Mahaasin – V 2 Bk 3 H 433

[87] Al Mahaasin – V 2 Bk 3 H 439

[88] Al Mahaasin – V 2 Bk 3 H 441

[89] Al Mahaasin – V 2 Bk 3 H 445

[90] Al Mahaasin – V 2 Bk 3 H 446

[91] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 28 / 4

[92] Al Mahaasin – V 2 Bk 3 H 853

[93] Bihar Al-Anwaar – V 63 The book of plants – Ch 1 H 13 (Chapters on the sweets and the sours)

[94] Bihar Al-Anwaar, vol. 74)

[95] Bihar Al Awaar – V 43, The book of History – Al Hassan^asws, Ch 16 H 29

[96] الكافي ج : 6 ص : 321, H. 1.

[97] الكافي ج : 6 ص : 322, H. 5.

[98] الكافي ج : 6 ص : 323, H. 1

[99] الكافي ج : 6 ص : 323, H.1.

[100] الكافي ج : 6 ص : 324, H.10.

[101] الكافي ج : 6 ص : 324, بَابُ بَيْضِ الدَّجَاجِ H.1.

[102] الكافي ج : 6 ص : 324, بَابُ بَيْضِ الدَّجَاجِ H. 2.

[103] الكافي ج : 6 ص : 325, H.3.

[104] Ibid, H. 4.

[105] Ibid, H. 5.

[106] Al Mahaasin – V 2 Bk 3 H 490

[107] Al Mahaasin – V 2 Bk 3 H 500

[108] Ibid, H. 6.

[109] Ibid, H. 7.

[110] الكافي ج : 6 ص : 381, h 5.

[111] Ibid, h 6

[112] Al-Kafi, Vol.6, Chapter on Drinks, Chapter 2, h 1.

[113] Al-Kafi, Vol.6, Chapter on Drinks, Chapter 4, h 7.

[114] الكافي ج : 6 ص : 382, h 4.

[115] Al-Kafi, Vol.6, Chapter on Drinks, Chapter 3, h 1.

[116] Bihar Al-Anwaar – V 62 The book of animals – Ch 16 H 1