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أحمد بن أبى عبد الله البرقى، عن أبيه محمد بن خالد البرقى عن خلف بن حماد، عن عمرو بن شمر، عن جابر، قال: قلت لابي جعفر (ع): كيف اختلف أصحاب النبي صلى الله عليه وآله في المسح على الخفين؟ - فقال: كان الرجل منهم يسمع من النبي صلى الله عليه وآله الحديث فيغيب عن الناسخ ولا يعرفه، فإذا أنكر ما يخالف في يديه كبر عليه تركه، وقد كان الشئ ينزل على رسول الله صلى الله عليه وآله فيعمل به زمانا ثم يؤمر بغيره فيأمر به أصحابه وأمته حتى قال أناس: يا رسول الله صلى الله عليه وآله إنك تأمرنا بالشئ حتى إذا اعتدناه وجرينا عليه، أمرتنا بغيره، فسكت النبي صلى الله عليه وآله عنهم فأنزل الله عليه: " قل ما كنت بدعا من الرسل إن أتبع إلا ما يوحى إلى وما أنا إلا نذير مبين ".


1. Ahmad Bin Abu Abdullah Al Barqy, from his father Muhammad Bin Khalid Al Barqy, from Khalaf Bin Hamaad, from Amro Bin Shimr, from Jabir who said, ‘I said to Abu Ja’far (asws), ‘How did the companions of the Prophet (saww) come to differ regarding the wiping upon the two socks?’ So he (asws) said: ‘There was the man among them who heard the Hadeeth from the Prophet (saww) but he was absent from the Abrogating Verses and did not understand it. So when it denied that which contradicted what in front of him, he was too proud to leave it. And it was so that something was Revealed unto Rasool-Allah (saww), so he (saww) acted upon it, then he (saww) was Commanded for something else. So he ordered his (saww) companions and his (saww) community until the people said, ‘O Rasool-Allah (saww)! You (saww) had ordered us with the thing until we were habitual in it and we flowed upon it, (now) you (saww) are ordering us with something else?’ So the Prophet (saww) was silent from them. Allah (azwj) Revealed unto him (saww) [46:9] Say: I am not the first of the Rasools, and I do not know what will be Done with me or with you: I do not follow anything but that which is Revealed unto me, and I am nothing but a plain warner’.




عنه، عن أبيه، رفعه، قال قال أبو عبد الله (ع) لرجل: أحكم الاخرة كما أحكم أهل الدنيا أمر ديناهم، فانما جعلت الدنيا شاهدا يعرف بها ما غاب عنها من الآخرة، فاعرف الآخرة بها ولا تنظر إلى الدنيا إلا باعتبار


2. From him, from his father, raising it, said, ‘Abu Abdullah (asws) said to a man: ‘Judge the Hereafter just as the people of the world judge the matters of their world. But rather, the world has been made to be a witness, from it, it can be understood what is hidden from it from the Hereafter. Therefore, recognise the Hereafter by it and do not look at the world except with a view to learning a lesson from it’.




عنه، عن أبيه، رفعه قال: قال أبو عبد الله (ع): المسجون من ديناه عن آخرته.


3. From him, from his father, raising it, said, ‘Abu Abdullah (asws) said: ‘The prisoner is the one who is in debt about his Hereafter’.




عنه، عن أبيه، عن على بن النعمان، عن عبد الله بن مسكان، عن عبد الاعلى بن أعين، قال: سأل على بن حنظلة أبا عبد الله (ع) عن مسألة وأنا حاضر فأجابه فيها، فقال له على: فان كان كذا وكذا فأجابه بوجه آخر، حتى أجابه بأربعة أوجه، فقال على بن حنظلة: يا با محمد هذا باب قد أحكمناه، فسمعه أبو عبد الله (ع) فقال تقل هكذا با أبا الحسن، فانك رجل ورع، إن من الاشياء أشياء مضيقة، ليس يجرى إلا على وجه واحد، منها وقت الجمعة ليس وقتها إلا حد واحد حين تزول الشمس، ومن الاشياء أشياء موسعة، تجرى على وجوه كثيرة وهذا منها والله إن له عندي لسبعين وجها.


4. From him, from his father, from Ali Bin Al No’man, from Abdullah Bin Muskan, from Abdul A’la Bin Ayn who said, ‘Ali Bin Hanzala asked Abu Abdullah (asws) about a problem, and I was present, so the Imam (asws) answered him with regards to it, So Ali said to the Imam (asws), ‘So if it was such and such?’ So the Imam (asws) answered him with another answer, to the extent that he (asws) answered him upon four aspects. So Ali Bin Hanzala said, ‘O Abu Muhammad! This is a door, which we have being the wisest of all’. Abu Abdullah (asws) overheard him, so he (asws) said: ‘You are saying it like this, O Abu Al-Hassan, for you are a pious man. There is a thing from the things (for which) there is a restriction, it does not flow except upon one aspect, from it is the Friday (Prayer). There is no time for it except for one Limit when the sun sets. And there is a thing from the things which is extensive, so it flows upon many aspects. And this is from it, by Allah (azwj)! For it, there are seventy aspects with me (asws)’.




عنه، عن أبيه، عن على بن الحكم، عن محمد بن الفضيل، عن شريس الوابشى، عن جابر بن يزيد الجعفي، قال: سألت أبا جعفر (ع) عن شئ من التفسير فأجابني، ثم سألته عنه ثانية فأجابني بجواب آخر، فقلت: جعلت فداك كنت أجبتني في هذه المسألة بجواب غير هذا قبل اليوم، فقال: يا جابر إن للقرآن بطنا وللبطن بطنا وله ظهر وللظهر ظهر، يا جابر ليس شئ أبعد من عقول الرجال من تفسير القرآن، إن الآية يكون أولها في شئ وآخرها في شئ وهو كلام متصل منصرف على وجوه.


5. From him, from his father, from Ali Bin Al Hakam, from Muhammad Bin Al Fazeyl, from Shareys Al Wabishi, from Jabir Bin Yazeed Al Ju’fy who said, ‘I asked Abu Ja’far (asws) about something from the interpretation (of the Quran), so he (asws) answered me. Then I asked him (asws) about it for a second time, so he (asws) answered me with another answer, so I said, ‘May I be sacrificed for you (asws)! You had answered me with regards to this question with an answer other than this, before today’. So the Imam (asws) said: ‘O Jabir! For the Quran there is an esoteric, and for the esoteric there is an esoteric (Meaning), and for it there is the apparent for an apparent. O Jabir! There is nothing more remote from the intellects of the men, than the interpretation of the Quran. There would be a Verse, the beginning of it would be regarding something, and the middle of it would be regarding something, and the end of it would be regarding something. And it is a connected speech which goes upon its aspect’.




عنه، عن أبيه، عن الحسن بن محبوب، عن محمد بن قزعة، قال: قلت لابي - عبد الله (ع): إن من يقولون: إن إبراهيم ختن نفسه بقدوم على دن، فقال، سبحان الله ليس كما يقولون، كذبوا على إبراهيم (ع) فقال: كيف ذلك؟ - قال: إن الانبياء كانت تسقط عنه غلفهم مع سررهم اليوم السابع، فلما ولد لابراهيم إسماعيل من هاجر سقطت عنه غلفته مع سرته، وعيرت بعد ذلك سارة هاجر بما تعير به الامآء، قال: فبكت هاجر واشتد ذلك عليها، (قال:) فلما رآها إسماعيل فبكى لبكائها، فدخل إبراهيم (ع) فقال: ما يبكيك يا إسماعيل؟ - قال له إن سارة عيرت أمي بكذا وكذا فبكت فبكيت لبكائها، فقام إبراهيم (ع) إلى مصلاه، فناجى فيه ربه وسأله أن يلقى ذلك عن هاجر، فألقاه الله عنها، فلما ولدت سارة إسحاق وكان اليوم السابع سقطت عن إسحاق سرته ولم تسقط عنه غلفته، فجزعت سارة من ذلك، فلما دخل عليها إبراهيم (ع) قالت له: يا إبراهيم ما هذا الحادث الذى حدث في آل إبراهيم (ع) وأولاد الانبياء، هذا ابنك إسحاق قد سقطت عنه سرته ولم تسقط عنه غلفته؟! فقام إبراهيم (ع) إلى مصلاه، فناجى فيه ربه، وقال: يا رب ماذا الحادث الذى قد حدث في آل ابراهيم وأولاد الانبياء؟ هذا إسحاق ابني قد سقط عنه سرته ولم تسقط عنه غلفته؟! فأوحى الله إليه: أن يا إبراهم هذا لما عيرت سارة هاجر فآليت ألا أسقط ذلك عن أحد من أولاد الانبياء بعد تعيير سارة هاجر، فاختن إسحاق بالحديد، وأذقه حر الحديد، قال فختنه إبراهيم بالحديد، فجرت السنة بالختان في إسحاق بعد ذلك.


6. From him, from his father, from Al Hassan Bin Mahboub, from Muhammad Bin Qaz’at who said, ‘I said to Abu Abdullah (asws), ‘There are ones who are saying that Ibrahim (as) circumcised himself (as) before the arrival’. So he (asws) said: ‘Glory be to Allah (azwj)! It is not as they are saying. They are lying against Ibrahim (as)!’ So he said, ‘How is that?’ The Imam (asws) said: ‘The Prophets (as), their (as) wrapping falls off from them (as) along with their (as) navel, on the seventh day. So when Ibrahim (as) was awarded with Ismail (as) from Hajar (as), his (as) wrapping fell off from him (as) along with his (as) navel. Afer that, Sarah (as) taunted Hajar (as) with what the maid is taunted with. So Hajar (as) cried, and that was intense upon her. So when Ismail (as) saw her (as), he (as) also cried upon her (as) crying. So Ibrahim (as) came up and said: ‘O Ismail (as), why are you (as) crying?’ He (as) said to him (as): ‘Sarah (as) taunted my (as) mother (as) with such and such, so she (as) is crying, therefore I (as) am crying upon her (as) crying’. So Ibrahim (as) stood upon his (as) Prayer mat and whispered therein to his (as) Lord (azwj) and asked Him (azwj) to Cast that away from Hajar (as). So Allah (azwj) Cast it away from her (as). So when Is’haq (as) was born unto Sarah (as), and on the seventh day his (as) navel fell off Is’haq, but his (as) wrapping did not fall off. So Sarah (as) panicked from that. So when Ibrahim (as) came up to her (as), she (as) said to him (as): ‘O Ibrahim (as)! What is this event which has occurred in the Progeny of Ibrahim (as) and the children of the Prophets (as). This is your (as) son (as) Is’haq (as). His (as) navel has fallen off him (as), but his (as) wrapping has not fallen off from him (as)?’ So Ibrahim (as) stood upon his (as) Prayer mat, and whispered to his (as) Lord (azwj) and said: ‘O Lord (azwj)! What is this event which has occurred in the Progeny of Ibrahim (as) and the children of the Prophets (as)? This is Is’haq (as), my (as) son (as). His (as) navel has fallen off from him (as) but his wrapping has not fallen off from him (as)?’ So Allah (azwj) Revealed unto him (as): “This is due to what Sarah (as) taunted Hajar (as) with. Therefore, I (azwj) Wish that, that would not fall from anyone from the children of the Prophets (as) after the taunting of Sarah (as) upon Hajar (as)”. Therefore he (as) circumcised Is’haq (as) with the iron, and he (as) tasted the heat of the iron. The Imam (asws) said: ‘So Ibrahim (as) circumcised him (as) with the iron, and the Sunnah flowed by the circumcision with regards to Is’haq (as), after that’.




عنه، عن أبيه، عن حماد، عن حريز، عن محمد بن أسحاق، قال: قال أبو - جعفر (ع) مرة: أتدرى من أين صارت مهور النساء أربعة آلاف؟ - قلت: لا، قال: إن ابنة أبى سفيان كانت بالحبشة فخطبها النبي صلى الله عليه وآله فساق عنه النجاشي أربعة آلاف درهم، فمن ثمة ترى هؤلاء يأخذون به، فأما المهر فاثنا عشرة أوقية ونش


7. From him, from his father, from Hamaad, from Hareyz, from Muhammad Bin Is’haq who said, ‘Abu Ja’far (asws) said: ‘Do you know from where the dowry of the women has come to be four thousand?’ I said, ‘No’. A daughter of Abu Sufyan was in Ethiopia, so the Prophet (saww) addressed her. So Najjashi bound it at four thousand Dirhams from it. So the one who sees those, so he should take by it. So, as for the dowry, it is twelve ounces (of gold) and nothing more nor less.




عنه، عن أبيه، عن محمد بن يحيى، عن حماد بن عثمان، قال: قال أبو جعفر (ع): قبض رسول الله صلى الله عليه وآله على صوم ثلاثة أيام في الشهر، وقال يعدلن الدهر ويذهبن بوحر الصدر، قلت: كيف صارت هذه الايام هي التى تصام؟ - فقال: إن من قبلنا من الامم إذا نزل عليهم العذاب نزل في هذه الايام، فصام رسول الله صلى الله عليه وآله الايام المخوفة.


8. From him, from his father, from Muhammad Bin Yahya, from Hamaad Bin Usmaan who said, ‘Abu Ja’far (asws) said: ‘Rasool-Allah (saww) Fasted three days in the month, and said: ‘The proportion of the time takes away the heat of the chest’. I said, ‘How did these three days come to be the ones in which to Fast?’ So he (asws) said: ‘The communities from before us, when the Punishment descended upon them, it descended during these days, therefore Rasool-Allah (saww) Fasted these frightening days’.




عنه، عن أبيه، عن محسن بن أحمد، عن أبان، عن إسحاق بن عمار، قال: قال أبو عبد الله (ع): إن رسول الله صلى الله عليه وآله مشى في جنازة سعد بغير رداء، فقيل له: يا رسول الله تمشى بغير رداء؟ - فقال: إنى رأيت الملائكة تمشى بغير أردية فأحببت أن أتأسى بهم


9. From him, from his father, from Mohsin Bin Ahmad, from Abaan, from Is’haq Bin Amaar who said, ‘Abu Abdullah (asws) said: ‘Rasool-Allah (saww) walked in the funeral of Sa’ad, without a robe. So it was said to him (saww), ‘O Rasool-Allah (saww)! You (saww) are walking without a robe?’ So he (saww) said: ‘I (saww) saw the Angels walking without robes, so I (saww) loved it that I (saww) should do the same’.




عنه، عن محمد بن على، عن محمد بن أسلم، عن محمد بن سليمان و يونس بن عبد الرحمن، عن أبى الحسن الثاني (ع) والحسين بن سيف، عن محمد بن سليمان، عن أبى الحسن (ع) (كذا) وعنه، عن أبيه، وعلى بن عيسى الانصاري القاسانى، عن أبى - سليمان الديلمى، قال: سألت أبا الحسن الثاني (ع) عن رجل استغاث به قوم لينقذهم من قوم يغيرون عليهم ليبيحوا أموالهم ويسبوا ذراريهم ونساءهم، فخرج الرجل يعدو بسلاحه في جوف الليل ليغيثهم، فمر برجل قام على شفير البئر يستقى منها، فدفعه وهو لا يعلم ولا يريد ذلك فسقط في البئر ومات، ومضى الرجل فاستنقذ أموال الذين استغاثوا به، فلما انصرف قالوا: ما صنعت؟ - قال: قد سلموا وآمنوا، قالوا: أشعرت أن فلانا سقط في البئر فمات؟ - قال: أنا والله طرحته، خرجت أعدو بسلاحي في ظلمة الليل وأنا أخاف الفوت على القوم الذين استغاثوا بى، فمررت بفلان وهو قائم يستقى من البئر فزحمته ولم أرد ذلك فسقط في البئر فعلى من دية هذا؟ قال: ديته على القوم الذين استنجدوا الرجل فأنجدهم وأنقذ أموالهم ونساءهم وذراريهم، أما لو كان آجر نفسه بأجرة لكانت الدية عليه وعلى عاقلته دونهم، وذلك أن سليمان بن داود (ع) أتته امرأة عجوزة مستعدية على الريح، فدعا سليمان الريح، فقال لها: ما دعاك إلى ما صنعت بهذه المرأة؟ - قالت: إن رب العزة بعثنى إلى سفينة بنى فلان لانقذها من الغرق وكانت قد أشرفت على الغرق، فخرجت في سنن عجلى إلى ما أمرنى الله به، فمررت بهذه المرأة و هي على سطحها، فعثرت بها ولم أردها فسقطت فانكسرت يدها، فقال سليمان: يا رب بما أحكم على الريح؟ - فأوحى الله إليه، يا سليمان احكم بأرش كسر هذه المرأة على أرباب السفينة التى أنقذها الريح من الغرق، فانه لا يظلم لذى أحد من العالمين.


10. From him, from Muhammad Bin Ali, from Muhammad Bin Aslam, from Muhammad Bin Suleyman and Yunus Bin Abdul Rahman, from Abu Al-Hassan the 2nd (asws); and Al Husayn Bin Sayf, from Muhammad Bin Suleyman, from Abu Al-Hassan (asws); and from him, from his father, and Ali Bin Isa Al Ansary Al Qasany, from Abu Suleyman Al-Daylami who said, ‘I asked Abu Al-Hassan the 2nd (asws) about a man who was asked for help by a people who were being raided by some people, looting their money, and captivating their offspring and their women. So the man went out with nothing more than his weapon in the middle of the night in order to help them. So he passed by a man who was standing by the brink of the well, drawing water from it. So he repulsed him, and he did not know, nor did he intend that, so he fell down the well and died. So the man went away, and he recovered the wealth for which he had been sought the help for. So when he left, they said, ‘What did you do?’ He said, ‘You have become safe and secure’. They said, ‘We have been notified that so and so fell down the well and died?’ He said, ‘By Allah (azwj)! I tossed him. I went out with my weapon in the darkness of the night, and I feared the loss of the people who sought help from me, so I passed by so and so, and he was standing drawing water from the well. I confronted him, and I did not intend that, but he fell in the well’. So, upon whom is the blood-money compensation for this? He (asws) said: ‘The blood-money is upon the people who called the man (for help), for he rescued them and saved their wealth, and their women, and their offspring. But, if he had recompensed himself with a wage, the blood-money would have been upon him and upon his rationale, besides them. And that is, (because) Suleyman Bin Dawood (as), an old woman came up to him (as), assisted upon by the wind. So Suleyman (as) beckoned the wind and said to it: ‘I (as) did not call you except for what you did by this woman?’ It said, ‘The Lord (azwj) of Honour Sent me to a ship of the Clan of so and so, in order to rescue her from drowning, and she had overseen the sinking (of the ship). So I hastily went out to what my Lord (azwj) had Commanded me with. So I passed by this woman and she was upon its surface. I came by her and did not surround her, so she fell and broke her hand’. So Suleyman (as) said: ‘O Lord (azwj)! With what did You (azwj) Command the wind?’ So Allah (azwj) Revealed unto him (as): “O Suleyman! I (azwj) Judged the compensation to be the breaking of the arm of this woman upon the owners of the ship which the wind rescued from the drowning’. Allah (azwj) does not do injustice to anyone from the worlds’.




عنه، عن أبيه وعلى بن عيسى الانصاري، عن محمد بن سليمان الديلمى، عن أبى خالد الهيثم الفارسى قال: سئل أبو الحسن الثاني (ع) كيف صار الزوج إذا قذف إمرأته كانت شهادته أربع شهادات بالله؟ - وكيف لم يجز لغيره؟ - وإذا قذفها غير الزوج جلد الحد ولو كان أخا أو ولدا؟ قال: قد سئل جعفر بن محمد (ع) عن هذا فقال: ألا ترى أنه إذا قذف الزوج امرأته قيل له: وكيف علمت أنها فاعلة؟ - قال: " رأيت ذلك بعينى " كانت شهادته أربع شهادات بالله، وذلك أنه يجوز للزوج أن يدخل المدخل في الخلوة التى لا يجوز لغيره أن يدخلها، ولا يشهدها ولد ولا والد في الليل والنهار، فلذلك صارت شهادته أربع شهادات إذا قال: " رأيت بعينى "، وإذا قال: " لم أعاين " صار قاذفا في حد غيره، وضرب الحد إلا أن يقيم البينة، وإن غير الزوج إذا قذف وادعى أنه رأى ذلك بعينيه قيل له: وأنت كيف رأيت ذلك بعينيك؟ وما أدخلك ذلك المدخل الذى رأيت هذا وحدك؟ أنت متهم في دعواك وان كنت صادقا وأنت في حد التهمة فلابد من أدبك بالحد الذى أوجبه الله عليك، وانما صارت شهادة الزوج أربع شهادات بالله لمكان الاربع الشهداء، مكان كل شاهد يمين، قال: وسألته كيف صارت عدة المطلقة ثلاث حيض أو ثلاثة أشهر، وصار في المتوفى عنها زوجها أربعة أشهر وعشرا؟ - قال: أما عدة المطلقة ثلاث حيضات أو ثلاثة أشهر لاستبراء الرحم من الولد، وأما المتوفى عنها زوجها، فان الله شرط للنساء شرطا فلم يحابهن فيه، وشرط عليهن شرطا فلم يحمل عليهن فيما شرط لهن، بل شرط عليهن مثل ما شرط لهن فاما ما شرط عليهن فانه جعل لهن في الايلاء أربعة أشهر، لانه علم أن ذلك غاية صبر النساء، فقال في كتابه: " للذين يؤلون من نسائهم تربص أربعة أشهر " فلم يجز للرجال أكثر من أربعة أشهر في الايلاء، لانه علم أن ذلك غاية صبر النساء عن الرجال وأما ما شرط عليهن، فقال: " عدتهن أربعة أشهر وعشرا " يعنى إذا توفى عنها زوجها، فأوجب عليها إذا أصيبت بزوجها وتوفى عنها مثل ما أوجب لها في حياته إذا آلى منها، وعلم أن غاية صبر المرأة أربعة أشهر في ترك الجماع، فمن ثم أوجبه عليها ولها.


11. From him, from his father and Ali Bin Isa Al Ansary, from Muhammad Bin Suleyman Al Daylami, from Abu Khalid Al Haysam Al Farsy who said, ‘Abu Al-Hassan (asws) the 2nd was asked, ‘How it came to be that the husband, when he slanders his wife, his testimony are four testimonies with Allah (azwj)! And how come it is not allowed for someone else? And if someone other than the husband slanders her, he would be flogged by one lash, even though it may be a brother or a parent?’ The Imam (asws) said: ‘Ja’far (asws) Bin Muhammad (asws) had been asked about this, so he (asws) said: ‘Do you not see that when the husband slanders his wife, it is said to him, ‘And how did you know that she did it?’ He says, ‘I saw that by my own eyes’. His testimony (equates to) four testimonies with Allah (azwj). And that is (because) it is allowable for the husband that he can enter the doorway in privacy which is not allowable for someone else to enter it, not does the son, nor the parent can see it in the day and the night. So it is due to that, his testimony (equates to) four testimonies, when he says, ‘I saw it with my own eyes. And if he says, ‘I did not see it with my own eyes’, his slander would be subject to a Limit of someone else, and he would be struck by the Limit unless he establishes the evidence. And if someone other than the husband slanders and claims that he saw it with his own eyes, it is said to him, ‘And you, how did you see that with your own eyes? And what made you enter the doorway alone where you saw this? You are guilty in your claim, even if you are truthful, and you are within a Limit of the accusation, therefore it is inevitable that you be educated (taught a lesson) with the Limit which Allah (azwj) has Obligated upon you’. But rather, the testimony of the husband (equates to) four testimonies with Allah (azwj) in place of the four testimonies, (one) in place of each sworn testimony’. He (the narrator) said, ‘And I asked him (asws), ‘How did the waiting period of the divorced woman came to be three menstruation or three months, and came to be for the one whose husband had died (widow), four months and ten (days)?’ The Imam (asws) said: ‘As for the waiting period of the divorced being three menstruation, or three months, is for the purgation of the womb from the birth. And as for the one whose husband has died (widow), so Allah (azwj) Placed a condition to the women, that they would not get married during it, and did not Burden them with the condition that Allah (azwj) Placed upon them, but Allah (azwj) Imposed a condition against them what Allah (azwj) Stipulated for them. So as for the condition that Allah (azwj) Placed upon them with regards to the swearing, it is four months. Allah (azwj) Mighty and Majestic is saying [2:226] Those who swear that they will not go in to their wives should wait four months. Thus, it is not Permissible for anyone to wait for more than four months with regards to the swear, for the Blessed and High Knows that it is the limit of the patience of the woman from the man. And as for what condition is upon them, so Allah (azwj) Said [2:234] they should keep themselves in waiting for four months and ten days, meaning if her husband were to die on her. So He (azwj) Obligated upon her, similarly, that if she has been hit by the death of her husband what Allah (azwj) Obligated upon her during his lifetime, if he were to swear from her, and Allah (azwj) Knows that the limit of the patience of the woman is four months, with regards to the neglecting of the copulation. So from then He (azwj) Enjoined it to her and upon her’.




عنه، عن أبيه ومحمد بن على، عن محمد بن أسلم، عن رجل من أهل – الجزيزه، قال: سألت أبا الحسن الرضا (ع) عن قوم كسرت بهم سفينتهم في البحر فخرجوا عراة ليس عليهم إلا مناديل متزرين بها فإذا هم برجل ميت عريان وليس على القوم فضل ثوب يوارون به الرجل، وكيف يصلون عليه وهو عريان؟ - فقال: إذا كانوا كذلك فليحفروا قبره وليضعوه في لحده ويواروا عورته بلبن أو حجارة أو تراب، ويصلون عليه ويوارونه في قبره، قلت: ولا يصلى عليه وهو مدفون؟ - قال: لا، لو جاز ذلك لاحد لجاز لرسول الله صلى الله عليه وآله بل لا يصلى على المدفون ولا على العريان.


12. From him, from his father and Muhammad Bin Ali, from Muhammad Bin Aslam, from a man from the people of Algiers who said, said, ‘I asked Abu Al-Hassan Al Reza (asws) about a people whose ship broke up in the sea. So they came out naked, and they had nothing upon them except for scanty coverings. So there was a man who had died naked and there was nothing with the people to clothe the nakedness of the man with. And how should they have Prayed (Salaat) over him and he was naked?’ So the Imam (asws) said: ‘If it was like that, they should dig out his grave, and place him on the brink of it, cover him up with milk, or stones, or dust, and Pray over him, and bury him in his grave’. I said, ‘And not Pray over him when he is buried?’ He (asws) said: ‘No. If that was allowed for anyone, if would have been allowed for Rasool-Allah (saww). But, neither Pray over the buried one, nor the naked’.




عنه، عن أبيه، عن ابن الديلمى، عن عبد الله بن سنان، قال: قال أبو عبد الله (ع): من الخف والظلف يدفع إلى المتجملين، وأما الصدقة من الذهب والفضة وما أخرجت الارض فللفقراء، فقلت: ولم صار هذا هكذا؟ - قال: لان هؤلاء يتجملون، يستحيون من الناس، فيدفع أجمل الامرين عند الصدقة، وكل صدقة.


13. From him, from his father, from Ibn Al Dulaymi, from Abdullah Bin Sinan who said, ‘Abu Abdullah (asws) said: ‘From the shoes and the outfits, hand these over to the elegant ones (among the needy), but as for the charity from the gold and the silver and whatever comes from the earth, so it is for the poor (folks)’. So I said, ‘And why did this become like this?’ The Imam (asws) said: ‘Those ones are dressing up elegantly being embarrassed from the people (without good clothing), so hand over the elegant from the two matters with the charity, and all of it is charity’.




عنه، عن أبيه، عن هارون بن الجهم، عن محمد بن مسلم، قال: كنت عند أبى عبد الله بمنى إذا أقبل أبو حنيفة على حمار له، فاستأذن على أبى عبد الله (ع) فأذن له، فلما جلس قال لابي عبد الله (ع): إنى أريد أن أقايسك، فقال أبو عبد الله (ع): ليس في دين الله قياس ولكن أسألك عن حمارك هذا فيم أمره؟ - قال: عن أي أمره تسأل؟ قال محمد بن مسلم: فقلت له: جعلت فداك سألته عن أمر أحب أن أعلمه، فقال: يا محمد إن الله تبارك وتعالى يقول في كتابه: " لقد خلقنا الانسان في كبد " يعنى منتصبا في بطن أمه، مقاديمه ألى مقاديم أمه، ومواخيره إلى مواخير أمه، غذاؤه مما تأكل أمه، ويشرب مما تشرب أمه، تنسمه تنسيما، وميثاقه الذى أخذه الله عليه بين عينيه، فإذا دنا ولادته أتاه ملك يسمى الزاجر، فيزجره، فينقلب، فيصير مقاديمه إلى مواخير أمه، ومواخيره ألى مقاديم أمه، ليسهل الله على المرأة والولد أمره، ويصيب ذلك جميع الناس إلا إذا كان عاتيا، فإذا زجره فزع وانقلب ووقع إلى الارض باكيا من زجرة الزاجر، ونسى الميثاق، وإن الله خلق جميع البهائم في بطون أمهاتها منكوسين، مقدمها إلى مواخر أمهاتها ومؤخرها إلى مقدم أمهاتها، وهى تربض في الارحام منكوسة، قد أدخل رأسه بين يديه ورجليه، يأخذ الغذاء من أمه، فإذا دنا ولادتها انسلت إنسلالا وموضع أعينها في بطون أمهاتها، وهاتان النكتتان اللتان بين أيديها كلها موضع أعينها في بطون أمهاتها، وما في عراقيبها موضع مناخيرها، لا ينبت عليه الشعر، وهو للدواب كلها ما خلا البعير فان عنقه طال فنفذ رأسه بين قوائمه في بطن أمه. قال: وقال أبو جعفر (ع): أيما ظئر قوم قتلت صبيا لهم وهى نائم انقلبت عليه فقتلته فان عليها الدية من مالها خاصة إن كانت انما ظأرت طلب العز والفخر، وإن كانت أنما ظأرت من الفقر فان الدية على عاقلتها.


14. From him, from his father, from Haroun Bin Al Jaham, from Muhammad Bin Muslim who said, ‘I was in the presence of Abu Abdullah (asws) at Mina, when Abu Hanifa came over upon a donkey of his. So he sought permission to (see) Abu Abdullah (asws). He (asws) gave him permission. So when he was seated, he said to Abu Abdullah (asws), ‘I intend to analogise’. So Abu Adullah (asws) said: ‘Analogy is not in the Religion of Allah (azwj), but I (asws) ask you about your donkey. Is this without its matter?’ He said, ‘And which matter of it are you (asws) asking about?’ - قال: أخبرني عن هاتين النكتتين اللتين بين يديه، ما هما؟ - فقال أبو حنيفة: خلق في الدواب كخلق أذنيك وأنفك في رأسك، فقال له أبو عبد الله (ع): خلق الله أذنى لاسمع بهما، وخلق عينى لابصر بهما، وخلق أنفى لاجد به الرائحة الطيبة والمنتنة، ففيما خلق هذان؟ - وكيف نبت الشعر على جميع جسده ما خلا هذا الموضع؟ - فقال أبو حنيفة: سبحان الله أتيتك أسألك عن دين الله، وتسألني عن مسائل الصبيان! فقام وخرج، The Imam (asws) said: ‘Inform me (asws) about these two points (palms) which are in your hands, what are these two?’ So Abu Haneefa said: ‘There has been Created for the animal the like of the creation of your (asws) ears, and your (asws) neck in your (asws) head’. So Abu Abdullah (asws) said to him: ‘And how come the hair grows upon the whole of the body except for this place?’ So Abu Haneefa said: ‘Glory be to Allah (azwj)! I came to you (asws) to ask you (asws) about the Religion of Allah (azwj), and you (asws) are asking me a question about the young ones (small things)?’ So he stood up and left. Muhammad Bin Muslim said, ‘So I said to him (asws), ‘May I be sacrificed for you (asws)! You (asws) asked about a matter, I would love to know it’. So the Imam (asws) said: ‘O Muhammad! Allah (azwj) Blessed and High is Saying in His (azwj) Book [90:4] Certainly We have created man to be in distress – Meaning standing upright in the belly of his mother. His feet being towards the feet of his mother and his head being towards the head of his mother. His food is from what his mother eats, and drinks from what his mother drinks, and smells it by her smelling, and his Covenant which Allah (azwj) Took from him is in front of his eyes. So when his birth approaches, an Angel called Zaajar comes to him, to rebuke, so he turns him – his feet towards the head of his mother, and his head towards the feet of his mother. Allah (azwj) Makes the birth easier for his mother, and that affects all the people except when he was fierce. So when he is expelled, he panics and turn and falls upon the earth crying from the rebuke of Al-Zaajar, and forgets the Covenant’. And Allah (azwj) Created all the animals in the bellies of its mothers as inverted. Its feet being towards the head of its mother, and its head being towards the feet of its mother, and it lies down inverted in the womb of its mother, with its head being entered in between its hands and its feet. It takes its food from its mother. So these two are the two points which are in its hands (palms), all of these are placed upon the eyes in the womb of its mother, and what was in its front it in its end, the hair does not grow upon it. And it is for all of the animals except for the camels, for its neck it long, so its head is in between its limbs in the belly of its mother. He said: ‘And Abu Ja’far (asws) said: ‘Wherever there is a people which killed its young one whilst it is asleep, turning it, so they killed it. Therefore, upon it is the blood-money compensation from its wealth especially if it was for the seeking of the honour and the pride, but if it was out of poverty, so the blood-money is on rationale’.




عنه، عن ابن فضال، عن هارون بن مسلم، عن ابن بكير، عن عبيد بن زرارة، قال: سألت أبا عبد الله (ع) عن رجل أخرج زكوة ماله، ألف درهم، فلم يجد مؤمنا يدفع ذلك إليه، فنظر إلى مملوك يباع فاشتراه بتلك الالف درهم التى أخرجها من زكوته فأعتقه، هل يجوز ذلك؟ - قال: نعم، لا بأس بذلك، قلت: فانه لما أعتق وصار حرا اتجر واحترف فأصاب مالا كثيرا ثم مات وليس له وارث فمن يرثه إذا لم يكن له وارث؟ - قال: يرثه الفقراء من المؤمنين الذين يستحقون الزكوة لانه إنما اشترى بمالهم


15. From him, from Ibn Fazaal, from Haroun Bin Muslim, from Ibn Bakeyr, from Ubeyd Bin Zarara who said, ‘I asked Abu Abdullah (asws) about a man who took out Zakaat of his wealth, one thousand Dirhams. So he could not find a Believer to hand that over to him. So he looked at the slaves being sold. So he bought him with those one thousand Dirham which he had taken it out from his Zakaat, and freed him. Is that allowed?’ He (asws) said: ‘Yes. There is no problem with that’. I said, ‘So when he emancipated him, and he became free, he (the freed slave) took up trading as his profession and collected a lot of wealth, then died, and there was no heir for him to inherit. So who would inherit when there is no heir for him?’ The Imam (asws) said: ‘The poor from the Believers would inherit from him, those who were deserving of the Zakaat, because he had been bought from their wealth’.




عنه، عن أبيه، عن إسماعيل بن مهران، عن حسين بن خالد، قال: سئل أبو عبد الله (ع) عن رجل قطع رأس ميت؟ - فقال: إن الله حرم منه ميتا كلما حرم منه حيا فمن فعل بميت فعلا يكون في مثله اجتياح نفس الحى فعليه الدية كاملة، فسألت عن ذلك أبا الحسن (ع) فقال: صدق أبو عبد الله (ع)، هكذا قال رسول الله صلى الله عليه وآله، قلت: فمن قطع رأس ميت أو شق بطنه أو فعل به ما يكون اجتياح نفس الحى فعليه دية النفس كاملة؟! - قال: لا، ولكن ديته دية الجنين في بطن أمه أن ينشأ فيه الروح، وذلك مائة دينار وهى لورثته، ودية هذا هي له لا للورثة، قلت: فما الفرق بينهما؟ - قال إن الجنين أمر مستقبل مرجو نفعه، وهذا أمر قد مضى وذهبت منفعته، فلما مثل به بعد موته صارت دية تلك له لا لغيره يحج بها عنه ويفعل بها أبواب البر من صدقة أو غيره، قلت: فان أراد الرجل أن يحفر له بئرا ليغسله في الحفرة، فيدير به فمالت مسحاته في يده فأصابت بطنه فشقه فما عليه؟ - قال: إذا كان هكذا فهو خطاء وكفارته عتق رقبة، أو صيام شهرين متتابعين، أو صدقة على ستين مسكينا، مد لكل مسكين بمد النبي صلى الله عليه وآله.


16. From him, from his father, from Ismail Bin Mahran, from Husayn Bin Khalid who said, ‘Abu Ja’far was asked about a man who cut the head of a dead person?’ So he (asws) said: ‘Allah (azwj) has Forbidden from it to do with a dead person all that has been Forbidden for a live person. So, the one who does this with a dead person, there would become in it an annihilation of a soul of the live person. Therefore, upon him would be the complete blood-money compensation’. So I asked Abu Al-Hassan (asws) about that, so he (asws) said: ‘Abu Abdullah (asws) spoke the truth, this is what Rasool-Allah (azwj) said’. I said, ‘So the one who cuts off the head of a dead person, or slits open his body, or does with it what would become an annihilation of the live soul, so upon him would be the complete blood-money compensation?’ He (asws) said: ‘No, but his blood-money would be the blood-money of the foetus in the belly of its mother in which the soul has arisen, and that is one hundred Dinars, and it would be for his heirs, whilst this blood-money, it is for him, not for his heirs’. I said, ‘So what is the different between these two?’ He (asws) said: ‘The foetus is a matter of the future, hopeful of its benefits, and this matter has expired and its benefits have gone. So when it is compared by it after its death, its blood-money would come to be for it not for someone else. (For example) Going to Hajj by it for his behalf, or to do with it the doors of righteousness from charities, or something similar’. I said, ‘So if the man intends that he should dig a well for him, to wash him in the pit, so he turns him, so the spade in his hand strikes him and his belly gets split , so what is upon him?’ He (asws) said: ‘So if it was like that, so he has erred and his expiation would be to emancipate a neck, or Fasting for two months consecutively, or charity to sixty poor persons, a ‘Mudd’ (handful) for every poor with a ‘Mudd’ of the Prophet (saww)’.




عنه، عن محمد بن على، عن محمد بن أسلم، عن الفضل بن إسماعيل الهاشمي، عن أبيه، قال: سألت أبا عبد الله (ع) أو أبا الحسن (ع) عن امرأة زنت فأتت بولد، وأقرت عند إمام المسلمين بأنها زانية، وأن ولدها ذلك من الزنا، وأن ذلك الولد نشأ حتى صار رجلا فافترى عليه رجل فكم يجلد من افترى عليه؟ - قال: يجلد ولا يجلد؟! قلت: كيف يجلد ولا يجلد؟ - قال: من قال: " يا ولد الزنا " لا يجلد، إنما يعزر، وهو دون الحد، ومن قال: " يا بن الزانية " جلد الحد تاما، قلت: وكيف صار هكذا؟ - قال: لانه إذا قال: " يا ولد الزنا " فقد صدق فيه، وإذا قال: " يا بن الزانية " جلد الحد تاما لفريته عليها بعد اظهارها التوبة وإقامة الامام عليها الحد.


17. From him, from Muhammad Bin Ali, from Muhammad Bin Aslam, from Al fazal Bin Ismail Al Hashimi, from his father who said, ‘I asked Abu Abdullah (asws), or Abu Al-Hassan (asws), about a woman adulteress, so she came with a child, and accepted in the presence of an Imam of the Muslim that she is an adulteress, and that child of hers is from the adultery. And that child grows until he becomes a man. So a man slanders him, so how many lashes should there be for the one who slanders against him?’ The Imam (asws) said: ‘He should be lashed and not lashed’. I said, ‘How can he be lashed and not lashed?’ He (asws) said: ‘The one who said, ‘O son of adultery’, would not be lashed, but would be punished (instead with another punishment) and it would be besides the lashing. And the one who says, ‘O son of adulteress’, would be lashed fully, for it would be a slander against her after she had manifested the repentance and the Imam had (already) established the Limit against her’.




عنه، عن يعقوب بن يزيد، عن يحيى بن الحر الخراساني، قال: سأل رجل أبا عبد الله (ع) وأنا حاضر، ما حال سبة الرجال يثبت وسبة المرأة لا يثبت؟ - فقال: إن الله حمى ذلك من الرجال وجعله مرعى في النساء


18. From him, from Yaqoub Bin Yazeed, from Yahya Bin Al Hurr Al Khurasany who said, ‘A man asked Abu Abdullah (asws) and I was present, ‘What is the state of the men to that of the women? So he (asws) said: ‘Allah (azwj) Guarded that from the men, and Made it as a meadow for the women’.




عنه، عن أبيه، عن عمرو بن عثمان، عن الحسن بن خالد، قال: قلت لابي - الحسن موسى (ع): أخبرني عن المحصن إذا هرب من الحفرة، هل يرد حتى يقام عليه الحد؟ - فقال: يرد ولا يرد قلت: فكيف ذلك؟ - قال: إن كان هو أقر على نفسه ثم هرب من الحفرة بعدما يصيبه شئ من الحجارة يرد، وإن كان إنما قامت عليه البينة وهو يجحد ثم هرب رد وهو صاغر، حتى يقام عليه الحد، وذلك أن مالك بن ماغر بن مالك أقر عند رسول الله صلى الله عليه وآله فأمر به أن يرجم، فهرب من الحفرة، فرماه الزبير بن - العوام بساق بعير، فعقله به فسقط، فلحقه الناس، فقتلوه، فأخبر النبي صلى الله عليه وآله بذلك، فقال: هلا تركتموه يذهب إذا هرب، فانما هو الذى أقر على نفسه، وقال، أما لو أنى حاضركم لما طلبتم قال: ووداه رسول الله صلى الله عليه وآله من مال المسلمين


19. From him, from his father, from Amro Bin Usman, from Al Hassan Bin Khalid who said, ‘I said to Abu Abdullah Al-Hassan Musa (asws), ‘Inform me about the married man if he were to flee from the pit (being stoned due to adultery), should he be returned until the Limit is established upon him?’ So he (asws) said: ‘Returned and not returned’. I said, ‘And how can that be?’ The Imam (asws) said: ‘If he was one who had accepted upon himself, then flees from the pit after having been wounded by something from the stones, so he should be returned. And if the evidence had been established against him, and he was fighting against it, then flees, so he should be returned having been belittled, until the Limit is established upon him. And that is that Malik Bin Magar Bin Malik accepted in the presence of Rasool-Allah (saww), so Rasool-Allah (saww) ordered for him to be stoned, but, he escaped from the pit. Al-Zubeyr Bin Al-Awaan stoned him at the base of the well. He met him and felled him, so the people came over and killed him. So the Prophet (saww) was informed about that, so he (saww) said: ‘If only you had not left him and gone, when he fled. But rather, he is the one who accepted upon himself’. And he (saww) said: ‘If I (saww) was present I (saww) would not have sought him’. He (asws) said: ‘And Rasool-Allah (saww) bid him farewell from the wealth of the Muslims’.




عنه، عن أبيه، عن عبد الرحمن بن حماد، عمن حدثه، عن عمر بن يزيد، قال: قلت لابي عبد الله (ع): أخبرني عن الغائب عن أهله يزنى، هل يرجم أذا كانت له زوجة وهو غائب عنها؟ - قال: لا يرجم الغائب عن أهله، ولا المملك الذى لم يبن بأهله، ولا صاحب المتعة، قلت: ففى أي حد سفره ولا يكون؟ - قال: إذا قصر وأفطر فليس بمحصن.


20. From him, from his father, from Abdul Rahman Bin Hamaad, from the one who narrated it, from Umar Bin Yazeed who said, ‘I said to Abu Abdullah (asws), ‘Inform me about the absentee from his wife, he commits adultery. Should he be stoned when he had a wife and he was absent from her?’ He (asws) said: ‘The one absent from his wife is not to be stoned, nor the slave who had not built his family, nor the one who had done Mut’ah’. I said, ‘So what Limit should there be, if any?’ He (asws) said: ‘If he is restricted, and not Fasting (أفطر) so he is not with marriage’.




عنه، عن أبيه، عن ابن محبوب، عن ابن رئاب، عن ابن سوقة، عن أبى – جعفر (ع) في رجل افتض امرأته أو أمته فرأت دما كثيرا لا ينقطع عنها يومها، قال: تمسك – الكرسف معها، فان خرجت القطنة مطوقة بالدم فانه من العذرة، فتغتسل وتمسك معها قطنة وتصلى، وان خرجت القطنة منغمسة في الدم فهو من الطمث، فتقعد عن الصلوة أيام الحيض.


21. From him, from his father, from Ibn Mahboub, from Ibn Ra’aib, from Ibn Sowqat, (It has been narrated) from Abu Ja’far (asws) regarding a man who deflowered his wife or his slave girl, so he saw a lot of blood which did not stop from her that day’. The Imam (asws) said: ‘Hold it with cotton, so if the cotton comes out enclosed in blood, so it is from her virginity. So she should wash, and hold it with cotton, and Pray, And if the cotton comes out bogged down in blood, so it is from the menstruation. So she should sit back from the Prayer for the days of the menstruation’.




عنه، عن أبيه، عن خلف بن حماد الكوفى، قال: تزوج بعض أصحابنا جارية معصرا لم تطمث، فلما افتضها سال الدم فمكث سائلا لا ينقطع نحوا من عشرة أيام، قال: فأروها القوابل ومن ظنوا أنه يبصر ذلك من النساء، فاختلفن، فقال بعضهن: هذا دم الحيض، وقال بعضهن: هو دم العذرة، فسألوا عن ذلك فقهائهم، فقالوا: هذا شئ قد أشكل علينا والصلوة فريضة واجبة، فلتتوضأ ولتصل وليمسك عنها زوجها حتى ترى لبياض، فان كان دم الحيض لم تضرها الصلوة، وإن كان دم العذرة كانت قد أدت الفريضة، ففعلت الجارية ذلك وحججت في تلك السنة، فلما صرنا بمنى بعثت إلى أبى الحسن موسى (ع) فقلت: جعلت فداك إن لنا مسألة قد ضقنا بها ذرعا فان رأيت أن تأذن لى فأتيك فأسألك عنها؟ - فبعث إلى: إذا هدأت الرجل وانقطع الطريق فأقبل إن شآء الله، قال خلف: فرعيت الليل حتى إزا رأيت الناس قد قل اختلافهم بمنى توجهت إلى مضربه، فلما كنت قريبا إذا أنا بأسود قاعد على الطريق، فقال: من الرجل؟ - فقلت: رجل من الحاج، قال: ما اسمك؟ - قلت: خلف بن حماد، قال: ادخل بغير أذن، فقد أمرنى أن أقعد ههنا، فإذا أتيت أذنت لك، فدخلت فسلمت فرد على السلام وهو جالس على فراشه وحده ما في الفسطاط غيره، فلما صرت بين يديه سألني عن حالى، فقلت له: إن رجلا من مواليك تزوج جارية معصرا لم تطمث، فافترعها زوجها فغلب الدم سائلا نحوا من عشرة أيام لم ينقطع، وإن القوابل اختلفن في ذلك، فقال بعضهن: دم - الحيض، وقال بعضهن: دم العذرة، فما ينبغى لها أن تصنع؟ - قال فلتتق الله فان كان من الحيض فلتمسك عن الصلوة حتى ترى الطهر وليمسك عنها بعلها، وان كان من العذرة فلتتق الله ولتتوضأ ولتصل وليأتها بعلها إن أحب ذلك، فقلت: وكيف لهم أن يعلموا مما هو حتى يفعلوا ما ينبغى؟ - قال: فالتفت يمينا وشمالا في الفسطاط مخافة أن يسمع كلامه أحد، قال: ثم نفذ إلى، فقال: يا خلف سر الله سر الله سر الله فلا تذيعوه، و لا تعلموا هذا الخلق أصول دين الله بل ارضوا لهم بما رضى الله لهم من ضلال، قال خلف: فاستخفني الفرح فبكيت، فقال: ما أبكاك؟ - (بعد أن سكن بكائى) فقلت: جعلت فداك، من كان يحسن هذا غيرك؟ - قال: فرفع رأسه إلى السماء فقال: إى والله ما أخبرك إلا عن رسول الله صلى الله عليه وآله، عن جبرئيل، عن الله عزوجل.


22. From him, from his father, from Khalaf Bin Hamaad Al Kufy who said, ‘One of our companions married a young girl who had yet to menstruate. When blood was shed, it kept on flowing and was not cut-off for approximately ten days. So the midwives looked at it and guessed that such was seen from the women. So they differed over it. Some of them said, ‘This is the blood of menstruation’; and some of them said, ‘It is the blood of virginity’. So I asked some of their jurists who said, ‘This is something which has created problems to us, and the Prayer is a necessary Obligation. Therefore, she should perform ablution and Pray, and her husband should keep away from her until he sees whiteness. So if it was the blood of menstruation, the Prayer would not harm her, and if it was the blood of virginity, she would have fulfilled the Prayer’. So the maid did that, and went on Pilgrimage during that year. So when we were at Mina, I sent a message to Abu Al-Hassan Musa (asws), ‘May I be sacrificed for you! We have a question which has been troubling us, so I think that if you (asws) could give permission, I can come to you (asws) and ask you (asws) about it?’ So he (asws) sent a message to me: ‘When the man cuts off your way, so come, if Allah (azwj) so Desires’. Khalaf said, ‘So I was in a gathering during the night until I saw the people had reduced their differing at Mina, and directed themselves to the marquee. Soon I was by a black man sitting upon the road. So he said, ‘Who is the man?’ So I said, ‘A man from the Pilgrims’. He said, ‘What is your name?’ I said, ‘Khalaf Bin Hamaad’. He said, ‘Enter, without permission (knocking), for he (asws) has ordered me that I should sit over here. So when you come over, I should allow you’. So I entered (the tent) and greeted. So the Imam (asws) returned the greeting and he (asws) was seated upon his (asws) bed, alone. There was no one in the tent apart from him (asws)’. So when I came in front of him (asws), he (asws) asked me about my state. So I said to him (asws), ‘A man from the ones in your (asws) Wilayah married a young maid who had yet to menstruate. So her husband deflowered her, and the blood flowed overwhelmingly for approximately ten days, and would not cut off. And the midwives differed with regards to that, so some of them said, ‘Blood of the menstruation’, and some of them said, ‘Blood of the virginity’. So what is befitting for her to do?’ The Imam (asws) said: ‘She should fear Allah (azwj), so if it was from the menstruation, she should withhold from the Prayer until she sees the cleanliness, and her husband should withhold from her. And if it was from the virginity, so she should fear Allah (azwj) and perform ablution, and she should Pray, and her husband can come to her. And I (asws) would like that’. So I said, ‘And how can they know from what it is, so that they can do what is befitting?’ He (asws) looked towards the right and left in the tent, fearing that his (asws) speech would be heard by someone, then reached towards me and said: ‘O Khalaf! Secret of Allah (azwj)! Secret of Allah (azwj)! Secret of Allah (azwj), therefore, do not broadcast it. And these people do not know the Fundamentals of the Religion (Usool Al-Deen) of Allah (azwj). But, be pleased with them with what Allah (azwj) is Pleased with them, from the straying’. (قال) ثم عقد بيده اليسرى تسعين، ثم قال: تستدخل قطنة ثم تدعها مليا ثم تخرجها إخراجا رقيقا، فان كان الدم مطوقا في القطنة فهو من العذرة، وإن كان مستنقعا في القطنة فهو من الحيض، Then he (asws) clasped his left hand, then said: ‘Enter the cotton (into her), then leave it for a while, then take is out slightly. So if the cotton was encircled with the blood, so is from the virginity, and if the blood was swamped in the cotton, so it is from the menstruation’. Khalaf said, ‘I was overcome with joy, so I cried. He (asws) said: ‘What makes you cry?’ (After I calmed down from my crying), I said, ‘Many I be sacrificed for you (asws)! Who else is good at this apart from you (asws)?’ He (asws) raised his (asws) head towards the sky and said: ‘By Allah (azwj)! I (asws) do not inform you except from Rasool-Allah (saww), from Jibraeel (as), from Allah (azwj) Mighty and Majestic’.




عنه، عن أبيه، عن على بن حمزة، عن أبى بصير، عن عمران بن ميثم، عن أبيه، (أو عن صالح بن ميثم، عن أبيه) قال: أتت أمرأة محج أمير المؤمنين (ع)، فقالت: يا أمير المؤمنين طهرني إنى زنيت، فطهرني طهرك الله، فان عذاب الدنيا أيسر على من عذاب الآخرة الذى لا ينقطع، فقال لها: مما أطهرك؟ - فقالت: إنى زنيت، فقال لها: أذات بعل أنت أم غير ذلك؟ - فقالت: ذات بعل، قال لها: أفحاضرا كان بعلك إذ فعلت ما فعلت أم غائبا؟ - قالت: بل حاضرا، فقال لها: انطلقي فضعى ما في بطنك، قال: فلما ولت عنه المرأة، فصارت حيث لا تسمع كلامه، قال: اللهم إنها شهادة، فم يلبث أن عادت إليه المرأة، فقال: يا أمير - المؤمنين قد وضعت فطهرني، قال فتجاهل عليها، وقال: يا أمة الله أطهرك مماذا؟ - قالت: إنى زنيت فطهرني، قال: أو ذات بعل أنت إذ فعلت ما فعلت؟ - قالت: نعم، قال: فكان زوجك حاضرا إذ فعلت ما فعلت أو كان غائبا؟ - قالت: بل حاضرا، قال: انطلقي حتى ترضعيه حولين كاملين كما أمرك الله، فانصرفت المرأة، فلما صارت حيث لا تسمع كلامه قال: اللهم شهادتان، قال: فلما مضى حولين أتت المرأة، فقالت: قد أرضعته حولين فطهرني، قال: فتجاهل عليها، فقال، أطهرك مماذا؟ - قالت: إنى زنيت فطهرني، قال: أو ذات بعل أنت إذ فعلت ما فعلت؟ - قالت: نعم، قال: أو كان بعلك غائبا عنك إذ فعلت ما فعلت أم حاضرا؟ - قالت: بل حاضرا، قال: انطلقي فاكفليه حتى يعقل أن يأكل و يشرب ولا يتردى من السطح ولا يتهوى في بئر، فانصرفت وهى تبكى، فلما ولت وصارت حيث لا تسمع كلامه، قال: اللهم ثلاث شهادات، قال: فاستقبلها عمرو بن حريث المخزومى، فقال: ما يبكيك يا أمة الله، فقد رأيتك تخلفين إلى أمير المؤمنين تسألينه أن يطهرك؟ - فقالت: أتيته فقلت له ما قد علمتموه، فقال: اكفليه حتى يعقل أن يأكل ويشرب و لا يتردى من سطح ولا يتهوى في بئر ولقد خفت أن يأتي على الموت ولم يطهرني، فقال لها عمرو: ارجعي فأنا أكفله، فرجعت فأخبرت أمير المؤمنين (ع) بقول عمرو، فقال لها أمير المؤمنين (ع) وهو يتجاهل عليها: ولم يكفل عمرو ولدك؟ - قالت: يا أمير المؤمنين إنى زنيت فطهرني، فقال: ذات بعل أنت إذ فعلت ما فعلت؟ - قالت: نعم، قال: فغائب عنك بعلك إذ فعلت ما فعلت أم حاضر؟ - قالت: بل حاضر، قال فرفع رأسه إلى السماء فقال: اللهم إنه قد ثبت لك عليها أربع شهادات، فانك قد قلت لنبيك صلى الله عليه وآله فيما أخبرته به من دينك: يا محمد من عطل حدا من حدودى فقد عاندني وطلب مضادتى، اللهم فانى غير معطل حدودك، ولا طالب مضادتك ولا معاندتك، ولا مضيع لاحكامك، بل مطيع لك ومتبع سنة نبيك، قال: فنظر إليه عمرو بن حريث فكأنما تفقأ في وجهه الرمان، فلما رأى ذلك عمرو قال يا أمير المؤمنين إنى إنما أردت أن أكفله إذ ظننت أنك تحب ذلك، فأما إذ كرهته فانى لست أفعل، فقال له أمير المؤمنين (ع): بعد أربع شهادات؟! لكتفلنه وأنت صاغر، ثم قام أمير المؤمنين (ع) فصعد المنبر فقال: يا قنبر ناد في الناس: " الصلوة جامعة " فنادى قنبر في الناس، فاجتمعوا حتى غص المسجد بأهله، فقام أمير المؤمنين على بن أبى طالب صلوات الله عليه خطيبا، فحمد الله وأثنى عليه، وقال: يا أيها الناس إن إمامكم خارج بهذه المرأة إلى هذا الظهر ليقيم عليها الحد إن شاء اللله فعزم عليكم أمير المؤمنين إلا خرجتم متنكرين، ومعكم أحجاركم، لا ينصرف أحد منكم إلى أحد حتى تنصرفوا إلى منازلكم إن شاء الله، فلما أصبح بكرة خرج بالمرأة، وخرج الناس متنكرين متلثمين بعمائمهم وأرديتهم والحجارة في أرديتهم وفى أكمامهم، حتى انتهى بها والناس معه إلى ظهر الكوفة، فأمر فحفر لها بئر، ثم دفنها إلى حقويها، ثم ركب بغلته فأثبت رجليه في غرز الركاب ثم وضع اصبعيه السبابتين في أذنيه، ثم نادى بأعلى صوته، فقال: يا أيها الناس إن الله تبارك وتعالى عهد إلى نبيه صلى الله عليه وآله وعهده محمد صلى الله عليه وآله إلى بأنه لا يقيم الحد من لله عليه حد، فمن كان لله تبارك وتعالى عليه ماله عليها فلا يقيمن عليها الحد، قال: فانصرف الناس ما خلا أمير المؤمنين (ع).


23. From him, from his father, from Ali Bin Hamza, from Abu Baseer, from Imran Bin Maysam, from his father (or from Salih Bin Maysam, from his father) who said, ‘A woman came pleading to Amir Al-Momineen (asws), so she said, ‘O Amir Al-Momineen (asws)! Purify me from I have committed adultery, therefore purify me, may Allah (azwj) Purify you (asws), for the Punishment of the world is easier to me than the Punishment of the Hereafter which will never be cut off’. So Amir Al-Momineen (asws) said to her: ‘From what shall I (asws) purify you?’ So she said, ‘I committed adultery’. So he (asws) said to her: ‘Have you got a husband, or not?’ So she said, ‘I do have a husband’. He (asws) said to her: ‘Was your husband around, when you did what you did, or absent?’ She said, ‘But he was present’. So he (asws) said to her: ‘Go, and place what is in your belly (give birth)’. He (the narrator) said, ‘When the woman was gone from him (asws), where she could not hear his (asws) speech, Amir Al-Momineen (asws) said: ‘O Allah (azwj)! It is one testimony’. It was not long before the woman returned to him (asws), so she said, ‘O Amir Al-Momineen (asws)! I have placed (given birth), therefore, purify me’. He (asws) ignored her and said: ‘O maid of Allah (azwj)! Purify you from what?’ She said, ‘I committed adultery, so purify me’. Amir Al-Momineen (asws) said: ‘Did you have a husband when you did what you did?’ She said, ‘Yes’. He (asws) said: ‘Was your husband around when you did what you did, or was he absent?’ She said, ‘But, he was present’. Amir Al-Momineen (asws) said: ‘Go until you have weaned (the child) for two complete years just as Allah (azwj) has Commanded you to do’. So the woman left. So when she went to where she could not hear his (asws) speech, Amir Al-Momineen (asws) said: ‘O Allah (azwj)! Two testimonies’. He (the narrator) said, ‘So when two years had passed, the woman came up and said, ‘I have weaned him for two years, therefore, purify me’. Amir Al-Momineen (asws) ignored her and said: ‘Purify you from what?’ She said, ‘I committed adultery, so purify me’. Amir Al-Momineen (asws) said: ‘Did you have a husband when you did what you did?’ She said, ‘Yes’. He (asws) said: ‘Was he absent from you, when you did what you did, or present?’ She said, ‘But, present’. Amir Al-Momineen (asws) said: ‘Go, and care for him (the child) until he achieves understanding, and eats and drinks (by himself), and does not fall off from the surface, nor into the well’. So she left and she was crying. So when she went where she could not hear his (asws) speech, he (asws) said: ‘O Allah (azwj)! Three testimonies’. He (the narrator) said, ‘Amro Bin Hareys Al-Makhzumy met her, so he said, ‘What makes you cry, O maid of Allah (azwj), for I saw you going to Amir Al-Momineen (asws) asking him (asws) that he (asws) should purify you?’ So she said, ‘I came up to him (asws) for what you know of, so he (asws) said: ‘Take care of him until he achieves understanding, and eats and drinks (for himself), nor falls off from the surface, nor into the well. And I fear that the death might come upon me, and I have not been purified’. So Amro said to her, ‘Return, for I will look after him’. So she returned and informed Amir Al-Momineen (asws) of the words of Amro. So, Amir Al-Momineen (asws) said to her, ignoring her, ‘And why did Amro take the responsibility of your son?’ She said, ‘O Amir Al-Momineen (asws)! I committed adultery, so purify me’. So he (asws) said: ‘Did you have a husband when you did what you did?’ She said, ‘Yes’. He (asws) said: ‘So, was he absent from you, when you did what you did, or was he present?’ She said, ‘But, present’. So Amir Al-Momineen (asws) raised his (asws) head towards the sky and said: ‘O Allah (azwj)! Four testimonies have been affirmed against her, for You (azwj) had Said to Your (azwj) Prophet (saww) with regards to what You (azwj) Informed him (saww) with from Your (azwj) Religion: “O Muhammad (saww)! The one who counteracts a Limit from My (azwj) Limits so he has become obstinate to Me (azwj) and sought to oppose Me (azwj)”. O Allah (azwj)! I (asws) do not want to counter Your (azwj) Limits, nor do I (asws) seek to oppose You (azwj), nor to be obstinate to You (azwj), nor waste Your (azwj) Regulations, but I (asws) am obedient to You (azwj), and a follower of the Sunnah of Your (azwj) Prophet (saww)’. He (the narrator) said, ‘So, Amro Bin Hareys looked at him as if he was glaring like the face of the pomegranate (red faced). So when Amro looked like that, he said, ‘O Amir Al-Momineen (asws)! But rather, I intended to take responsibility for him thinking that you (asws) would like that. So, if you dislike it, I shall not do it’. Amir Al-Momineen (asws) said to him: ‘After four testimonies!? You are concealing it, and you have been made submissive’. Then Amir Al-Momineen (asws) arose and ascended the Pulpit, so he (asws) said: ‘O Qanbar, call out to the people, ‘The congregational Prayer!”. So Qanbar called out among the people. So they gathered until the Masjid was clogged with its people. So, Amir Al-Momineen Ali (asws) Bin Abu Talib (asws) stood up (to give) sermon. So he (asws) Prised Allah (azwj) and Extolled Him (azwj), and said: ‘O you people! You Imam (asws) would be going out with this woman to this back (yard) in order to establish the Limit against her, if Allah (azwj) so Desires it. So, Amir Al-Momineen (asws) determines that you should all come out disguised, and with you should be your stoned. Not one of you should leave anyone of you until you all return to your houses, if Allah (azwj) so Desires’. So when it was the morning, he (asws) went out with the woman, and the people came out disguised by their turbans, and their cloaks, and the stones were in their hands and in their sleeves, until he (asws) ended up with her, and the people to the back of Al-Kufa. So he (asws) ordered for a pit to be dug out for her. Then he (asws) had her buried up to her waist, then he (asws) upon his (asws) mule, placed his (asws) feet in the reins, then placed his (asws) two fingers in his (asws) ears, then called out in a loud voice: ‘O you people! Allah (azwj) Blessed and High Oathed to His (azwj) Prophet (saww), and Muhammad (saww) oathed it unto me (asws), that no one should establish the Limit against whom there is a Limit of Allah (azwj). So the one had upon him from Allah (azwj) Blessed and High, what is there upon her, so he should not be establishing the Limit upon her’. He (the narrator) said: ‘So the people dispersed, except for Amir Al-Momineen (asws)’.




عنه، عن محمد بن على أبوسمينه، عن محمد بن أسلم، عن صباح الحذاء، عن إسحاق بن عمار، قال: قلت لابي الحسن (ع): ما تقول في رجل محل وقع على امرأته محرمة؟ - قال: أخبرني موسر هو أم معسر؟ - قلت: أجنبي فيهما جميعا، قال: عالم هو أم جاهل؟ - قلت: أجبني فيهما جميعا، قال: هو أمرها بالاحرام أم هي أحرمت من قبل نفسها بغير إذنه؟ - قلت: وأجبني فيهما جميعا، قال: إن كان موسرا أو كان عالما فانه لا ينبغى له أن يفعل، فان كان هو أمرها بالاحرام، فان عليه بدنة، وأن شاء بقرة، وإن شآء شاة، فان لم يكن أمرها بالاحرام فلا شئ عليه موسرا كان أو معسرا، فان كان معسرا وكان أمرها فعليه شاة، أو صيام، أو صدقة.


24. From him, from Muhammad Bin Ali Abu Sameena, from Muhammad Bin Aslam, from Sabah Al Haza’a, from Is’haq Bin Amaar who said, ‘I said to Abu Al-Hassan, ‘What are you (asws) saying regarding a man who allowed himself to occur upon his wife in Ihraam?’ The Imam (asws) said: ‘Inform me, is he rich or poor?’ I said, ‘Answer me regarding both of them together’. The Imam (asws) said: ‘He is knowing or ignorant?’ I said, ‘Answer me regarding both of them together’. He (asws) said: ‘Did he order her to be in Ihraam or did she wear the Ihraam herself from before without his permission?’ The Imam (asws) (after having established these conditions) said: ‘If he was rich, or was knowing, so it was not befitting for him that he should do it. If he ordered her to be in Ihraam, so upon him is a camel, and if he so likes, a cow, and if he so likes, a sheep. If he did not order her with the Ihraam, so there is nothing upon him, whether he is rich or poor. If he was poor, and he had ordered her (to be in Ihraam), so upon him is a sheep, or Fasts, or charity’.




وعنه بهذا الاسناد، عن محمد بن أسلم، عن الحسين بن خالد، قال: سألت أبا الحسن موسى (ع) هل يحل أكل لحم الفيل؟ - فقال: لا، فقلت: ولم؟ - قال: لانه مثلة وقد حرم الله لحوم الامساخ ولحوم ما مثل به في صورها.


25. And from him, by this chain, from Muhammad Bin Aslam, from Al Husayn Bin Khalid who said, ‘I asked Abu Al-Hassan Musa (asws), ‘Is it Permissible to eat the flesh of the elephant?’ So the Imam (asws) said: ‘No’. So I said, ‘And why not?’ He (asws) said: ‘Because it is a resemblance (to those who had sinned and were transformed into elephants), and Allah (azwj) has Forbidden the flesh of the metamorphosed one and what resembles it in its image’.




وعنه بهذا الاسناد، عن ابن أسلم، عن عبد الرحمن بن سالم، عن أبيه، عن أبى جعفر (ع) قال: قلت له: هل يكره الجماع في وقت من الاوقات وإن كان حلالا؟ - قال: نعم، ما بين طلوع الفجر إلى طلوع الشمس، ومن مغيب الشمس إلى مغيب الشفق، و في اليوم الذى تنكسف فيه الشمس، وفى الليلة التى ينكسف فيها القمر، وفى اليوم والليلة التى يكون فيهما الريح السوداء، والريح الحمراء، والريح الصفراء، واليوم و الليلة التى يكون فيهما الزلزلة، ولقد بات رسول الله صلى الله عليه وآله عند بعض نسائه في ليلة انكسف فيها القمر، فلم يكن في تلك الليلة ما يكون منه في غيرها حتى أصبح، فقالت له: يا رسول الله البغض هذا منك في هذه الليلة؟ - قال: لا، ولكن هذه الاية ظهرت في هذه الليلة، فكرهت أن أتلذذ وألهو فيها وقد عير الله أقواما في كتابه، فقال: " وإن يروا كسفا من السماء ساقطا يقولوا سحاب مركوم، فذرهم يخوضوا ويلعبوا، حتى يلاقوا يومهم الذى فيه يصعقون " ثم قال أبو جعفر (ع): وأيم الله لا يجامع أحد فيرزق ولدا فيرى في ولده ذلك ما يحب.


26. From him, by this chain, from Ibn Aslam, from Abdul Rahman Bin Saalim, from his father, ‘I said to Abu Ja’far (asws), ‘Is it disliked to copulate during a time from the times, even though it is Permissible?’ He (asws) said: ‘Yes, what is in between the emergence of the day to the emergence of the sun, and from the setting of the sun to the disappearance of the redness, and during the day in which the sun is eclipsed, and during a night in which the moon is eclipsed, and during the day and the night during which the black wind has occurred, and the red wind, and the yellow wind, and the day and the night in which the earthquake has occurred. And Rasool-Allah (saww) had come to one of his (saww) wives during a night in which the moon had been eclipsed, so there did not happen during that night what would happen from him (saww) during other (nights) until the morning. So she said to him (saww), ‘O Rasool-Allah (saww)! This grudge is from you (saww) during this night?’ He (saww) said: ‘No, but this is the Sign which appeared during this night, so I (saww) disliked that I (saww) should enjoy and play during it, and Allah (azwj) has Rebuked a people in His (azwj) Book [52:44] And if they should see a portion of the sky coming down, they would say: Piled up clouds. [52:45] Leave them fighting and playing then till they meet that Day of theirs wherein they shall be made to swoon’. Then Abu Ja’far (asws) said: ‘And I (asws) swear by Allah (azwj), no one would copulate (during those disliked days), and he would receive a child, so he would see in his child that what he does not like’.




عنه، عن أبيه، عن عثمان بن عيسى، عن سماعة بن مهران، قال كنت عند أبى الحسن موسى (ع) فصلى الظهر والعصر بين يدى، وجلست عنده حتى حضرت المغرب، فدعا بوضوء فتوضأ وضوء الصلوة، ثم قال لى: توضأ فقلت: إنى على وضوء، فقال: وأنا قد كنت على وضوء ولكن من توضأ للمغرب كان وضوءه ذلك كفارة لما مضى من ذنوبه في ليله ما خلا الكبائر.


27. From him, from his father, from Usman Bin Isa, from Sama’at Bin Mahran who said, ‘I was in the presence of Abu Al-Hassan Musa (asws), so I Prayed Al-Zohr and Al-Asr in front of him (asws), and was seated in his (asws) presence until Al-Magrib presented itself. So he (asws) called for the ablution, so he (asws) performed the ablution for the Prayer, then said to me: ‘Perform ablution’. So I said, ‘I am upon ablution’. So he (asws) said: ‘And I (asws) was also upon the ablution, but the one who performs ablution for Al-Magrib, that ablution of his would be an expiation for what has passed from his sins during his night, except for the major sins’.




عنه، عن أبى سمينة، عن ابن أسلم الجبلى، عن على، عن أبان بن تغلب عن أبى عبد الله (ع) قال: قلت: جعلت فداك نسافر فلا يكون معنا نخالة فنتدلك بالدقيق؟ قال: لا بأس بذلك إنما يكون الفساد فيما أضر بالبدن وأتلف المال، فأما ما أصلح البدن فانه ليس بفساد، إنى إنما أمرت غلامي أن يلت لى النقى بالزيت ثم أتدلك


28. From him, from Ibn Sameena, from Ibn Aslan Al Jabaly, from Ali, from Aban Bin Taglub, ‘I said to Abu Abdullah (asws), May I be sacrificed for you (asws)! We travel and we do not have bran, so we massage with the flour?’ The Imam (asws) said: ‘There is no problem with that. But rather, if there happens spoiling - if something harms the body and damages the money. But, what is good for the body, so it is not from spoiling. But rather, I (asws) ordered my (asws) slave that he brings to me pure oil, then I (asws) massage’.




عنه، بهذا الاسناد، عن على بن أسلم، عن صباح الحذاء عن أسحاق بن عمار قال: سألت أبا الحسن موسى (ع) عن قوم خرجوا في سفر لهم، فلما انتهوا إلى الموضع الذى يجب عليهم في التقصير قصروا فلما أن صاروا على فرسخين أو ثلاثة أو أربعة فراسخ، تخلف عنهم رجل لا يستقيم لهم السفر إلا بمجيئه إليهم، فأقاموا على ذلك أياما لا يدرون هل يمضون في سفرهم أو ينصرفون فهل ينبغى لهم أن يتموا الصلوة أم يقيموا على تقصيرهم؟ فقال: إن كانوا بلغوا مسيرة أربعة فراسخ فيلقيموا على تقصيرهم أقاموا أم انصرفوا، وان كانوا ساروا أقل من أربعة فراسخ فليتموا الصلوة ما أقاموا، فإذا مضوا فليقصروا، ثم قال: وهل تدرى كيف صار هكذا؟ - قلت: لا أدرى، قال: لان التقصير في بريدين، ولا يكون التقصير في أقل من ذلك، فإذا كانوا قد ساروا بريدا وأرادوا أن ينصرفوا بريدا كانوا قد ساروا سفر التقصير، وان كانوا ساروا أقل من ذلك لم يكن لهم إلا إتمام الصلوة، قلت: أليس قد بلغوا الموضع الذى لا يسمعون فيه أذان مصرهم لذى خرجوا منه؟ - قال: بلى إنما قصروا في ذلك الموضع، لانهم لم يشكوا في مسيرهم، وأن السير سيجد بهم، فلما جاءت العلة في مقامهم دون البريد صاروا هكذا،


29. From him, by this chain, from Ali Bin Aslam, from Ssabah Al Haza’a, from Is’haq Bin Amaar who said, ‘I asked Abu Al-Hassan Musa (asws) about a people who went out in a journey. So when they ended up to the place which Obligated upon them the shortening (of the Salaat), they shortened it. So when they travelled upon two Farsakhs, or three, or four Farsakhs, a man stayed behind from them. Not travelling with them except by joining to them (some time later). So there were some days when he did not know whether he should go to join them or stay behind. So is it befitting for him that he should complete the Salaat, or stay upon their shortened ones?’ So the Imam (asws) said: ‘If the travel reaches four Farsakhs, so he should stay upon their shortening, whether he stays or leaves. But if the travel was less than four Farsakhs, so he should Pray the complete Salaat. So, when he goes (with them), so he should shorten’. Then the Imam (asws) said: ‘And do you know how this came to be?’ I said, ‘I do not know’. He (asws) said: ‘Because the shortening is regarding two ‘Bareeds’ (بريدين), and the shortening does not happen regarding to less than that. So if he has travelled one Bareed, and intends to leave one Bareed, so he has travelled a journey of the shortening (as it will be two Bareed if he returns home). And if he had travelled less than that, then there would not be for him except the complete Salaat’. I said, ‘Is it not that he reached the place in which the Azaan cannot be heard, of the city which he came out from?’ He (asws) said: ‘Yes, but rather, he should shorten in that place, because he did not complain with regards to travelling with them, and that he set out with them. So when the reason came with regards to their place besides the Bareed, it became like this’.




عنه بهذا الاسناد، عن محمد بن أسلم، عن الحسين بن خالد قال: سألت أبا الحسن موسى (ع) عن الغسل يوم الجمعة، هو واجب على الرجال والنساء؟ - قال: نعم، لان الله عزوجل أتم صلوة الفريضة بصلوة النافلة، وأتم صيام شهر رمضان الفريضة بصيام النافلة، وتمم الحج بالعمرة، وتمم الزكوة بالصدقة على كل حر وعبد وذكر وأنثى، وأتم وضوء الفريضة بغسل الجمعة. قال: وسألته عن مهر السنة، كيف صار خمس مائة؟ - فقال: إن الله تبارك وتعالى أوجب على نفسه أن لا يكبره مؤمن مائة تكبيرة ويحمده مائة تحميدة ويسبحه مائة تسبيحة ويهلله مائة تهليلة ويصلى على محمد وآل محمد صلى الله عليه وآله مائة مرة ثم يقول: " اللهم زوجنى من الحور العين " إلا زوجه حوراء وجعل ذلك مهرها، ثم أوحى إلى نبيه صلى الله عليه وآله أن سن مهور النساء المؤمنات خمس مائة ففعل ذلك رسول الله صلى الله عليه وآله.


30. From him, by this chain, from Muhammad Bin Aslam, from Al Husayn Bin Khalid who said, ‘I asked Abu Al-Hassan Musa (asws) about the washing (Ghusl) on the day of Friday, is it Obligatory upon the men and the women?’ He (asws) said: ‘Yes, because Allah (azwj) Mighty and Majestic Completed the Obligatory Prayers with the Optional (Prayers); and Completed the Obligatory Fasts of the Month of Ramazan with the Optional Fasts; and Completed the Hajj with the Umrah; and Completed the Zakaat with the charity upon every free person, and slave, and male and female; and Completed the Obligatory ablution with the washing on Friday’. He (the narrator) said, ‘And I asked him (asws) about the dowry of the women, how did it come to be five hundred?’ So the Imam (asws) said: ‘Allah (azwj) Blessed and High Obligated upon Himself (azwj) that no Believer would Exclaim His (azwj) Greatness with one hundred exclamations, and Praise Him (azwj) with one hundred Praised, and Glorify Him (azwj) with one hundred Glorification, and Extol Him (azwj) with one hundred Extollations of His (azwj) Holiness, and send Salawaat upon Muhammad (saww) and the Progeny (asws) of Muhammad (saww) one hundred times, then says, ‘O Allah (azwj)! Pair me (Marriage) from the Maiden Houries’, except that He (azwj) Would Get him to be married to the Houries, and would Make that to be her dowry. Then Allah (azwj) Revealed unto His (azwj) Prophet (saww) that the Sunnah of the dowry of the Believing women is five hundred. So Rasool-Allah (saww) did that’.




عنه بهذا الاسناد، عن الحسين بن خالد، قال: سمعت أبا الحسن موسى بن جعفر (ع) يقول: لما قبض إبراهيم بن رسول الله صلى الله عليه وآله جرت في موته ثلاث سنن، أما واحدة، فانه لما قبض انكسفت الشمس، فقال الناس: إنما انكسفت الشمس لموت ابن رسول الله صلى الله عليه وآله، فصعد رسول الله صلى الله عليه وآله المنبر، فحمد الله وأثنى عليه، ثم قال: أيها الناس إن كسوف الشمس والقمر آيتان من آيات الله، يجربان بأمره، مطيعان له، لا ينكسفان لموت أحد ولا لحياته، فإذا انكسفا أو أحدهما صلوا، ثم نزل من المنبر، فصلى بالناس الكسوف، فلما سلم قال: يا على قم فجهز ابني، قال: فقام على بن أبى طالب (ع) فغسل إبراهيم وكفنه وحنطه ومضى، فمضى رسول الله صلى الله عليه وآله حتى انتهى به إلى قبره، فقال الناس: إن رسول الله صلى الله عليه وآله نسى أن يصلى على ابنه لما دخله من الجزع عليه، فانتصب قائما ثم قال: إن جبرئيل (ع) أتانى فأخبرني بما قلتم، زعمتم أنى نسيت أن أصلى على ابني لما دخلنى من الجزع، ألا وإنه ليس كما ظننتم ولكن اللطيف الخبير فرض عليكم خمس صلوات، وجعل لموتاكم من كل صلوة تكبيرة، وأمرني أن لا أصلى إلا على من صلى، ثم قال: يا على انزل وألحد ابني، فنزل على (ع) فألحد إبراهيم في لحده، فقال الناس: إنه لا ينبغى لاحد أن ينزل في قبر ولده إذا لم يفعل رسول الله صلى الله عليه وآله بابنه، فقال رسول الله صلى الله عليه وآله: يا أيها الناس إنه ليس عليكم بحرام أن تنزلوا في قبور أولادكم، ولكن لست آمن إذا حل أحدكم الكفن عن ولده أن يلعب به الشيطان فيدخله عن ذلك من الجزع ما يحبط أجره ثم انصرف صلى الله عليه وآله.


31. From him, by this chain, from Al Husayn Bin Khalid who said, ‘I heard Abu Al-Hassan Musa (asws) Bin Ja’far (asws) saying: ‘When Ibrahim (as), son (as) of Rasool-Allah (saww) passed away, three Sunnahs flowed regarding his (as) passing away. As for one, so when he (as) passed away, the sun was eclipsed. So the people said, ‘But rather, the sun is eclipsed at the passing away of the son (as) of Rasool-Allah (saww)’. So Rasool-Allah (saww) ascended the Pulpit, Praised Allah (azwj) and Extolled Him (azwj), then said: ‘O you people! The eclipsing of the sun and the moon are two Signs from the Signs of Allah (azwj), occurring by His (azwj) Command, obedient to Him (azwj). These do not get eclipsed at the death of someone nor for his life, so if these two were to be eclipsed, or one of them, (you should offer) Salaat’. Then Rasool-Allah (saww) descended from the Pulpit, and Prayed the eclipse Salaat with the people. So when he (saww) greeted (finished the Prayer), he (saww) said: ‘O Ali (asws)! Arise, prepare my (saww) son (as)’. So Ali (asws) Bin Abu Talib (asws) arose, washed Ibrahim (as), and shrouded him (as), and embalmed him (as), and went. So, Rasool-Allah (saww) went until he (saww) ended up by him (as) to his (as) grave. So the people said, ‘Rasool-Allah (saww) forgot to Pray over his (saww) son, when anxiety entered unto him (saww). So he (saww) stood straight, then said: ‘Jibraeel (as) came to me (saww) and informed me (saww) with what you have said. You are thinking that I (saww) forgot to Pray over my (saww) son (as) when anxiety entered unto me (saww). Never! It is not as you are thinking! But, the Kind, the Aware Obligated upon you five Prayers, and Made for your dead ones, from each of the Prayers, one Exclamation of Greatness (Takbeer), and Commanded me (saww) that I (saww) should not Pray except upon the one who has Prayed’. Then he (saww) said: ‘O Ali (asws)! Descend and lay my (saww) son (as) down’. So Ali (asws) descended and laid Ibrahim (as) in his (as) grave. So the people said, ‘It is not befitting for anyone that he should descend in the grave of his son, when Rasool-Allah (saww) did not do it with his (saww) son (as)’. So Rasool-Allah (saww) said: ‘O you people! It is not Prohibited upon you that you should be descending in the graves of your children, but I (saww) am not safe that one of you might move the shroud from his son and the Satan (la) would play with him, so the anxiety would enter into him due to that, what would Confiscate his Recompense’. Then Rasool-Allah (saww) went away’.




عنه، عن الوشاء، عن على بن أبى حمزة، عن أبى بصير، عن أبى عبد الله (ع)، قال: حججنا مع أبى عبد الله (ع) في السنة التى ولد فيها ولده موسى (ع) فلما نزلنا الابواء وضع لنا الغداء، وكان إذا وضع الطعام لاصحابه أكثره وأطابه، قال فبينا نحن نأكل إذا أتاه رسول حميدة، فقال: إن حميدة تقول لك إنى قد أنكرت نفسي وقد وجدت ما كنت أجد إذا حضرتني ولادتي، وقد أمتنى أن لا أسبقك بابنى هذا، قال: فقام أبو عبد الله (ع) فانطلق مع الرسول فلما انطلق قال له أصحابه: سرك الله وجعلنا فداك ما صنعت حميدة؟ - قال: قد سلمها الله وقد وهب لى غلاما وهو خير من برأ الله في خلقه، ولقد أخبرتني حميدة ظنت أنى لا أعرفه، ولقد كنت أعلم به منها، فقلت: وما أخبرتك به حميدة عنه؟ - فقال: ذكرت أنه لما سقط من بطنها سقط واضعا يده على الارض رافعا رأسه إلى السماء، فأخبرتها أن تلك أمارة رسول الله صلى الله عليه وآله وأمارة الوصي من بعده، فقلت: وما هذا من علامة رسول الله صلى الله عليه وآله وعلامة الوصي من بعده؟ - فقال: يا أبا محمد إنه لما أن كانت الليلة التى علقت فيها بابنى هذا المولود أتانى آت فسقاني كما سقاهم، وأمرني بمثل الذى أمرهم به، فقمت بعلم اللله مسرورا بمعرفتي ما يهب الله لى فجامعت فعلقت بابنى هذا المولود، فدونكم فهو والله صاحبكم من بعدى، إن نطفة الامام مما أخبرتك فانه إذا سكنت النطفة في الرحم أربعة أشهر وأنشأ فيه الروح بعث الله تبارك وتعالى إليه ملكا يقال له " حيوان " يكتب في عضده الايمن " وتمت كلمة ربك صدقا وعدلا لا مبدل لكلماته " فإذا وقع من بطن أمه وقع يديه على الارض رافعا رأسه إلى السماء، فلما وضع يده على الارض فان مناديا يناديه من بطنان العرش من قبل رب العزة من الافق الاعلى باسمه واسم أبيه، يا فلان بن فلان اثبت مليا لعظيم خلقتك، أنت صفوتي من خلقي، وموضع سرى، وعيبة علمي، وأميني على وحيى، و خليفتي في أرضى، ولمن تولاك أوجبت رحمتى، ومنحت جناني، وأحللت جواري، ثم وعزتي لاصلين من عاداك أشد عذابي، وإن أوسعت عليهم في الدنيا من سعة رزقي "، قال: فإذا انقضى صوت المنادى أجابه هو وهو واضع يده على الارض رافعا رأسه إلى السماء، ويقول " شهد الله أنه لا إله إلا هو والملائكة واولو العلم قائما بالقسط، لا إله إلا هو العزيز الحكيم " فإذا قال ذلك أعطاه الله العلم الاول والعلم الآخر، واستحق زيارة الروح في ليلة القدر، قلت: والروح ليس هو جبرئيل؟ - قال: لا، الروح خلق أعظم من جبرئيل، إن جبرئل من الملائكة وإن الروح خلق أعظم من الملائكة، أليس يقول الله تبارك وتعالى: " تنزل الملائكة والروح "؟.


32. From him, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer, (Abu Baseer says):, ‘We performed the Hajj with Abu Abdullah (asws) in the year in which Abu Abdullah (asws) was blessed with his (asws) son (asws) Musa (asws). So when we encamped at Al-Abwa in the morning, he (asws) placed the food for us. And whenever he (asws) used to place the food, he (asws) used to increase it and made it to be even better. So while we were eating, a messenger of (Syeda) Hameeda (as) came to him (asws), so he (asws) said: ‘(Syeda) Hameeda (as) is saying to you (asws) that she (as) has denied herself (as) (joining in for Hajj) and has said that she (as) had found her (as) little son (asws), and would not like you (asws) to go further but to come back and be with my (as) son (asws). He (the narrator) said, ‘So Abu Abdullah (asws) arose and went with the messenger. So when he (asws) came back, his (asws) companions said to him (asws), ‘May Allah (azwj) Make you (asws) joyful and Make us to be sacrificed for you (asws), what has (Lady) Hameeda (as) done?’ He (asws) said: ‘Allah (azwj) has Kept her safe, and has Bestowed upon me (asws) a son (asws), and he (asws) is better than the righteous ones of His (azwj) creatures. And (Lady) Hameeda (as) has informed me (asws), thinking that I (asws) do not recognise him (asws), and I (asws) am more knowing of him (asws) than she (as) is’. So I said, ‘And what did (Lady) Hameeda (as) inform you (asws) about him (asws)?’ So he (asws) said: ‘She (as) mentioned that upon his (asws) appearance, he fell with his (asws) hands upon the ground, raised his (asws) head towards the sky. So I (asws) informed her (as) that it was a sign of Rasool-Allah (saww) and a sign of the successor (asws) from after him (saww)’. So I said, ‘And what is this sign of Rasool-Allah (saww) and a sign of the successor (asws) from after him (saww)?’ So the Imam (asws) said: ‘O Abu Muhammad! When it was the night in which she (as) was with my (asws) son, a comer came to me (asws), so he quenched me (asws) just as he quenched them, and ordered me (asws) with the like of what he ordered them (asws) with. So I got the Knowledge of the night, joyful at my (asws) understanding of what Allah (azwj) is Bestowing upon me (asws), so I (asws) went to her, so my (asws) son (asws) was created (in the Heavens). By Allah (azwj)! He (asws) is your Master (asws) from after me (asws). The seed of the Imam (asws), from what I (asws) have informed you, settles in the forehead for four months, and the spirit is established in him (asws), Allah (azwj) Sends an Angel called ‘Haywaan’, who inscribed in his right upper arm [6:115] And the Word of your Lord has been accomplished truly and justly; there is none who can change His Words’. So when he (asws) appears in front of his (asws) mothers, occurs upon the ground with his (asws) hands upon the ground and his (asws) head raised towards the sky. So when he (asws) places his (asws) hand upon the ground, a Caller Calls out to him (asws) from the middle of the Throne, from the Sight of the Lord (azwj) of Honour, from the high Horizon by his (asws) name and the name of his (asws) father (asws): ‘O so and so son of so and so! Your (asws) nature has been Affirmed as being of magnificent creation. You (asws) are My (azwj) elite from My (azwj) creation, and a place of My (azwj) secret, and a repository of My (azwj) Knowledge, and trustworthy upon My (azwj) Revelation, and My (azwj) Caliph in My (azwj) earth. And the one who is in your (asws) Wilayah, My (azwj) Mercy would be Obligated upon him, and Awarding of My (azwj) Paradise, and the Holiness of My (azwj) Vicinity. Then by My (azwj) Honour, the ones from your (asws) enemies will arrive to the harshest of My (azwj) Punishment, even if I (azwj) Heap upon them the vastness of My (azwj) sustenance to them in the world’. The Imam (asws) said: ‘When the voice of the Caller ceases, he (asws) answers him, while placing his (asws) hands upon the ground and his (asws) head raised towards the sky, and says: ‘I (asws) testify that Allah (azwj), there is no god except for Him (azwj), and the Angels and the ones with the Knowledge (asws) stand with the justice. There is no god except for Him (azwj). He (azwj) is the Mighty, the Wise’. So when he (asws) says that, Allah (azwj) Gives him (asws) the Knowledge of the first and the Knowledge of the last (Representative of Allah (azwj)), and becomes rightful of the visit of the (Holy) Spirit during the night of Pre-determination (ليلة القدر)’. I said, ‘The Spirit, is it not Jibraeel (as)?’ The Imam (asws) said: ‘No. The Spirit is a creature superior than Jibraeel (as). Jibraeel (as) is from the Angels, and the Spirit is a creature superior than the Angels. Is Allah (azwj) the High not Saying [97:4] Therein come down the angels and the Spirit by the Permission of their lord?’




عنه، بهذا الاسناد، عن محمد بن أسلم، عن عبد الله بن سنان، قال: قلت لابي عبد الله (ع): رجل عليه من النوافل ما لا يدرى كم هو؟ من كثرته، قال: يصلى حتى لا يدرى كم صلى؟ من كثرته، فيكون قد قضى بقدر ما عليه من ذلك، قلت: فانه لا يقدر على القضاء من شغله، قال: إن شغل في طلب معيشة لابد منها أو حاجة لاخ مؤمن فلا شئ عليه، وأن كان شغله لجمع الدنيا، فتشاغل بها عن الصلوة فعليه القضاء وإلا لقى الله وهو مستخف متهاون مضيع لسنة رسول الله صلى الله عليه وآله، قلت: فانه لا يقدر على القضاء فهل يصلح له أن يتصدق؟ - فسكت مليا ثم قال: نعم، فليتصدق بقدر طوله وأدنى ذلك مد لكل مسكين مكان كل صلوة، قلت: وكم الصلوة التى يجب عليه فيها مد لكل مسكين؟ - قال: لكل ركعتين من صلوة الليل والنهار، قلت: لا يقدر، قال: فمد إذا لكل صلوة الليل، ومد لصلوة النهار، والصلوة أفضل.


33. From him, by this chain, from Muhammad Bin Aslam, from Abdullah Bin Sinan who said, ‘I said to Abu Abdullah (asws), ‘A man, upon him are the optional (Salaat), what he does not know how many they are, from its frequency?’ The Imam (asws) said: ‘He should Pray until he does not know how many he has Prayed, from its frequency, so these would become a fulfilment in accordance to what is upon him from that’. I said, ‘He does not have the ability for that due to his occupation’. He (asws) said: ‘If he is occupied in seeking the livelihood, it should be done, or a need for a Believing brother, so there is nothing upon him. And if he is occupied with gathering the world, so he is too occupied due to it from the Prayer, so upon him is the fulfilment, or else he would meet Allah (azwj), as having belittled, negligent, having wasted the Sunnah of Rasool-Allah (saww)’. I said, ‘He does not have the ability to fulfil, so is it Permissible for him that he should give charity?’ So he (asws) was silent for a while, then said: ‘Yes. So let him give charity in accordance with his endurance, and the lowest of that is a handful for every poor, in place for each Prayer’. I said, ‘And how many Prayers which Obligated upon him a handful for every poor?’ He (asws) said: ‘For each of the two Cycles from the Night Prayer, and the day’. I said, ‘He is not able’. He (asws) said: ‘So, a handful for each of the night Prayer, and a handful for the day prayer, but (offering) the Salaat is higher’.




عنه، عن أبيه، قال: حدثنا على بن الحكم، عن عثمان بن عبد الملك - الحضرمي، عن أبى بكر الحضرمي، قال: قال لى أبو جعفر (ع): يا أبا بكر تدرى لاى شئ وضع عليكم التطوع وهو تطوع لكم وهو نافلة للانبياء، إنه ربما قبل من الصلوة نصفها وثلثها وربعها، وإنما يقبل منها ما أقبلت عليها بقلبك، فزيدت النافلة عليها حتى تتم بها.


34. From him, from his father, from Ali Bin Al Hakam, from Usman Bin Abdul Malik Al Hazramy, from Abu Bakr Al Hazramy who said, ‘Abu Ja’far (asws) said to me: ‘O Abu Bakr! Do you know which thing has been Placed upon you as the voluntary, and it is voluntary to you and an optional for the Prophets (as). Perhaps it is before the Prayer, half of it, and a third of it, and a fourth of it. But rather, He (azwj) Accept from it what is acceptable to it upon your heart. So increase the Optional (Prayers) upon it until you are settled by it’.




عنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، عن أبى عبد الله (ع) قال: إن الله تبارك وتعالى تطول على عباده بثلاثة، ألقى عليهم الريح بعد الروح ولو لا ذلك ما دفن حميم حميما، وألقى عليهم السلوة ولولا ذلك لانقطع النسل، وألقى على هذه الحبة الدابة ولولا ذلك لكنزها ملوكهم كما يكنزون الذهب والفضة.


35. From him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim, Abu Abdullah (asws) has said: ‘Allah (azwj) Blessed and High Prolonged upon His (azwj) servants with three (things) – He (azwj) Cast upon them the wind after the spirit, and had it not been for that, a friend would not have buried a friend; and Cast upon them the consolation, and had it not been for that, the offspring would not have been cut off; and Cast upon this grain, the animals (insects), and had it not been for that, the kings would have hoarded it just are they are hoarding the gold and the silver’.




عنه، عن أبيه، عن على بن الحكم، عن الوشاء، عن أبان الاحمر، عمن ذكره، عن أبى عبد الله (ع) قال: لولا أن الله حبس الريح على الدنيا لاخوت الارض، ولولا السحاب لخربت الارض، فما أنبتت شيئا، ولكن الله يأمر السحاب فيغربل الماء، فينزل قطرا، وإنه أرسل على قوم نوح بغر سحاب.


36. From him, from his father, from Ali Bin Al Hakam, from Al Washa, from Aban Al Ahmar, from the one who mentioned it, Abu Abdullah (asws) has said: ‘Had it not been for Allah (azwj) Withholding the wind upon the world, the land would have been scattered, and had it not been for the clouds, the land would have been spoilt. There does not sprout anything, but Allah (azwj) Commands the cloud, so it shakes out the water, and the drops descend. He (azwj) Sent clouds upon the people of Noah (as) without measure’.




عنه، عن أبيه، عن هارون بن الجهم، عن مفضل بن صالح، عن سعد بن طريف، عن الاصبغ بن نباتة، قال: سب الناس هذه الدابة التى تكون في الطعام، فقال على (ع): لا تسبوها، فو الذى نفسي بيده لولا هذه الدابة لخزنوها عندهم كما يخزنون الذهب والفضة.


37. From him, from his father, from Haroun Bin Al Jaham, from Mufazzal Bin Salih, from Sa’ad Bin Tareyf, from Al Asbag Bin Nabata who said, ‘The people reviled this insect which happens to be in the food’. So Ali (asws) said: ‘Do not revile it, for, by the One (azwj) in Whose Hand is my (asws) soul, it was but for this insect, that they cannot hoard it, just as they have hoarded the gold and the silver’.




عنه، عن محمد بن على، عن وهب بن حفص، عن على بن أبى حمزة، قال: سألت أبا عبد الله (ع) كيف أصنع أذا خرجت مع الجنازة، أمشى أمامها، أو خلفها، أو عن يمينها، أو عن شمالها؟ - قال: إن كان مخالفا فلا تمش أمامها فان ملائكة العذاب يستقبلونه بألوان العذاب.


38. From him, from Muhammad Bin Ali, from Wahab Bin Hafs, from Ali Bin Abu Hamza who said, ‘I asked Abu Abdullah (asws) what I should do when I go out with the funeral procession, walk in front of it, or behind it, or on its right, or on its left?’ The Imam (asws) said: ‘If he was an opponent, so do not walk in front of it, for the Angels of the Punishment would be receiving him with (various) types of Punishment’.




عنه، عن أبيه، عن على بن الحكم، عن عثمان بن عبد الملك الحضرمي، قال: قال أبو بكر الحضرمي: قال لى أبو جعفر (ع): يا أبا بكر أتدرى كم الصلوة على الميت؟ - قلت: لا، قال: خمس تكبيرات، فتدرى من أين أخذت الخمس التكبيرات؟ - قلت: لا، قال: أخذت من الخمس الصلوات، من كل صلوة تكبيرة.


39. From him, from his father, from Ali Bin Al Hakam, from usman Bin Abdul Malik Al Khazramy, from Abu Bakr Al Khazram who said, ‘Abu Ja’far (asws) said to me: ‘O Abu Bakr! Do you know how many Prayers are upon the dead one?’ I said, ‘No’. He (asws) said: ‘Five Exclamations of Greatness (Takbeers). So, do you know from where these five Exclamations of Greatness have been taken?’ I said, ‘No’. He (asws) said: ‘These have been taken from the Five Prayers, from each Prayer, one Takbeer’.




عنه، عن أبيه، عن صفوان بن يحيى، عن منصور بن حازم، قال: سألت أبا - عبد الله (ع) عن المضطر إلى الميتة وهو يجد الصيد؟ - فقال: الصيد، قال: قلت: إن الله قد أحل الميتة إذا اضطر إليها ولم يحل له الصيد؟ - قال: تأكل من مالك أحب إليك أو ميتة؟ - قلت: من مالى، قال: هو من مالك لان عليك الفدية من مالك، قال: قلت: فان لم يكن عندي مال؟ - قال: تقضيه إذا رجعت إلى مالك.


40. From him, from his father, from Safwan Bin Yahya, from Mansour Bin Hazim who said, ‘I asked Abu Abdullah (asws) about a person (in Ihraam for Hajj) who only has available to him the carcasses or to hunt. The Imam (asws) replied: He can eat from hunting. I said: Allah (azwj) has Made carcasses lawful but not hunting (during Hajj)? The Imam (asws) then asked: Do you like to eat from your belongings more or eating from carcasses? I replied: I like eating from my belongings. The Imam (asws) said: That is of your belongings, you only have to pay the ‘الفدية’ ransom. I then said, What happens if I do not have anything (to pay the ransom). The Imam (asws) said: Borrow and pay when you are back at home.




عنه، عن أبيه، عن صفوان، عن منصور بن حازم، عمن ذكره عن أبى جعفر (ع) أنه قال: لبعض نسائه أو لجارية له، ناوليني الخمرة أسجد عليها، قالت: إنى حائض، قال: أحيضك في يدك؟!


41. From him, from his father, from Safwan, from Mansour Bin Hazim, from the one who mentioned it, Abu Ja’far (asws) having said to one of his (asws) wives, or slave girls: ‘Hand over to me (asws) the ‘Khumra’ so that I (asws) can Prostrate upon it’. She said, ‘I am menstruating’. He (asws) said: ‘Is your menstruation in your hands?’




عنه، عن أبيه عن القاسم بن محمد الجوهرى، عن إسحاق بن إبراهيم، عن ابن رشيد، عن أبيه، قال: سمعت أبا عبد الله (ع) يقول: لا يجامع الرجل أمرأته ولا جاريته وفى البيت صبى، فان ذلك مما يورث الزنا.


42. From him, from his father, from Al Qasim Bin Muhammad Al Jowfary, from Is’haq Bin Ibrahim, from Ibn Rasheed, from his father who said, ‘I heard Abu Abdullah (asws) saying: ‘The man should neither copulate with his wife nor with his slave girls, if there is a young child in the house, for that is from the inheritance of the adultery’.




عنه، عن بعض أصحابنا، رفعه عن حريز، قال: سألت أبا عبد الله (ع) عن المحرم يشم الريحان؟ - قال: لا، قلت: فالصائم؟ - قال: لا، قلت له: يشم الصائم الغالية والدخنة؟ - قال: نعم، قلت: فكيف جاز له أن يشم الطيب ولا يشم الريحان إذا كان صائما؟ - فقال: لان الطيب سنة، والريحان بدعة للصائم.


43. From him, from one of our companions, raising it from Hareyz who said, ‘I asked Abu Abdullah (asws) about the one in Ihraam, can he smell the basil?’ The Imam (asws) said, ‘No’. I said, ‘The Fasting one?’ He (asws) said: ‘No’. I said to him (asws), ‘The Fasting one can smell the grain and the millet?’ The Imam (asws) said: ‘Yes’. I said, ‘So how come it is allowable for him to smell the good things, but cannot smell the fragrances if he was Fasting?’ So he (asws) said: ‘Because the perfume is Sunnah, and the basil is an innovation for the Fasting one’.




عنه، عن أبيه، عن محمد بن سليمان، عن الحسين بن خالد، قال: قلت لابي - الحسن: (ع) لكم تصلح البدنة؟ - قال: عن نفس واحدة، قلت: فالبقرة؟ - تجزى عن خمسة إذا كانوا يأكلون على مائدة واحدة، قلت: كيف صارت البدنة لا تصلح إلا عن واحد والبقرة عن خمس؟ - قال: لان البدنة لم تكن فيها من العلة ما كان في البقرة، إن الذين كانوا آمنوا على عهد موسى بعبادة العجل كانوا خمسة أنفس، وكانوا أهل بيت يأكلون على خوان واحد، وهم " اذينوه "، وأخوه " ميذويه "، وابن اخيه، وابنته، وامرأته، فهم الذين أمروا بعبادة العجل فيمن كان بينهم، وهم الذين ذبحوا البقرة التى أمر الله بذبحها.


44. From him, from his father, from Muhammad Bin Suleyman, from Al Husayn Bin Kahlid who said, ‘I said to Abu Al-Hassan (asws), ‘For how many is a (Sacrificial) camel correct for?’ He (asws) said: ‘For one soul’. I said, ‘The cow?’ He (asws) said: ‘It is allowed for five if they were eating upon one table’. I said, ‘How come the camel is not correct except from one, and the cow from five?’ The Imam (asws) said: ‘Because the camel does not have a reason for it which was in the cow. Those who believed, in the era of Musa (as) with the worship of the cow were five souls, and they were a family eating upon the one buffet, and they were allowed it, and his brother prevented it, and the son of his brother, and his daughter, and his wife. So they are the ones who were ordered for the worship of the cow, with regards to what was between them, and they are the one who slaughtered the cow which Allah (azwj) had Commanded to be slaughtered’.




عنه، عن أبيه، عن يونس بن عبد الرحمن، عن حماد بن عثمان، عن حماد اللحام، قال: سألت أبا عبد الله (ع) عن المملوكة تقنع رأسها أذا صلت؟ - قال: لا، قد كان أبى إذا رأى الجارية تصلى في مقنعة ضربها لتعرف الحرة من المملوكة.


45. From him, from his father, from Yunus Bin Abdul Rahman, from Hamaad Bin Usman, from Hamaad Al Laham who said, ‘I asked Abu Abdullah (asws) about the slave girl, should she cover her head when she Prays?’ He (asws) said: ‘No. It was so that then my (asws) father (asws) saw the maid Praying in a veil (Maqna), struck her, in order for the free to be recognised from the slave’.




عنه، عن أبيه، عن يونس، عن معاوية بن وهب، قال: قلت لابي عبد الله (ع): إن رجلا من الانصار مات وعليه دين ولم يصل النبي صلى الله عليه وآله عليه وقال: لا تصلوا على صاحبكم حتى يضمن عنه الدين، فقال أبو عبد الله (ع): ذلك حق، ثم قال: إنما فعل ذلك رسول الله صلى الله عليه وآله ليتعاطوا الحق، ويؤدى بعضهم إلى بعض، ولئلا يستخفوا بالدين، قد مات رسول الله صلى الله عليه وآله وعليه دين، ومات الحسن (ع) وعليه دين، وقتل الحسين (ع) وعليه دين


46. From him, from his father, from Yunus, from Muawiya Bin Wahab who said, ‘I said to Abu Abdullah (asws), ‘A man from the helpers died and there were debts upon him, and the Prophet (saww) did not Pray over him and said: ‘Do not Pray over your companions until the debt is paid off from him’. So Abu Abdullah (asws) said, that, then he (asws) said: ‘But rather, Rasool-Allah (saww) did that in order for the right to be taken, and some of them leave each other, and perhaps they would fear to be in debt. Rasool-Allah (saww) passed away while in debt, and Al-Hassan (asws) passed away while in debt, and Al-Husayn (asws) was killed while in debt’.




وعنه، عن أبيه، عن يونس، عن ابن سنان، قال: سمعت أبا عبد الله (ع) يقول: إنما وضعت القسامة لاجل الحوط، فيحتاط بها على الناس لكى إذا رأى الفاجر عدوه فر منه مخافة القصاص.


47. (their (asws) debts were paid off by their (asws) successors (asws)) And from him, from his father, from Yunus, from Ibn Sinan who said, ‘I heard Abu Abdullah (asws) saying: ‘But rather, the sworn testimony has been placed for the sake of the protection. So it gives protection over the people when the immoral one of his enemy sees him, he would flee from him fearing the retribution’.




عنه، عن أبيه، عن يونس، عن مبارك العقرقوفى، قال: سمعت أبا الحسن (ع) يقول، إنما وضعت الزكوة قوتا للفقراء وتوفيرا لاموالهم.


48. From him, from his father, from Yunus, from Mubarak Al Aqarquqy who said, ‘I heard Abu Al-Hassan (asws) saying: ‘But rather Zakaat has been placed as staple food for the poor and as a saving for their wealth’.




عنه، عن أبيه، عن ابن محبوب، عن أبى ولاد، قال: قال أبو عبد الله (ع): لا يعطى أحد أقل من خمسة دراهم من الزكوة، وهو أقل ما فرض الله من الزكوة .


49. From him, from his father, from Ibn Mahboub, from Abu Walaad who said, ‘Abu Abdullah (asws) said: ‘No one should give less than five Dirhams from Zakaat, and it is the lowest of what Allah (azwj) has Obligated from the Zakaat’.




عنه، عن أبيه، عن يونس، عن ابن مسكان، عن زرارة، عن أبى جعفر (ع) قال: إنما وضعت الشهادة للناكح لمكان الميراث.


50. From him, from his father, from Yunus, from Ibn Muskan, from Zarara, Abu Ja’far (asws) has said: ‘But rather, the testimony for the marriage is in place of the inheritance’.




عنه، عن أبيه، عن يونس بن عبد الرحمن، عن إسحاق بن عمار، عن أبى - بصير، عن أبى عبد الله (ع) قال: قلت له: محرم نظر إلى ساق امرأة فأمنى؟ - قال: إن كان موسرا فعليه بدنة، وإن كان بين ذلك فعليه بقرة، وإن كان فقيرا فعليه شاة، أما إنى لم أجعل ذلك عليه من أجل الماء ولكن من أجل أنه نظر إلى مالا يحل له.


51. From him, from his father, from Yunus Bin Abdul Rahman, from Is’haq Bin Amaar, from Abu Baseer, (The narrator says) ‘I said to Abu Abdullah (asws), ‘One in Ihraam looks at a leg of a woman (wife?), so he ejaculates?’ He (asws) said: ‘If he, was (financially) solvent, so upon him is the camel (as an expiation); and if he was between that, so upon him is a cow; and if he was poor, so upon him is a sheep. But, that has not been made upon him for the water (ejaculation), but from having looked at what was not Permissible for him (to look at)’.




عنه، عن أبيه، عن يونس، عمن ذكره، عن أبى إبراهيم (ع) قال: لا تجب الزكوة فيما سبك، قلت: فان كان سبكه فرارا به من الزكوة؟ - قال: أما ترى أن المنفعة قد ذهبت منه، فلذلك لا تجب عليه الزكوة.


52. From him, from his father, from Yunus, from the one who mentioned it, Abu Ibrahim (asws) (7th Imam (asws)) having said: ‘The Zakaat is not Obligatory upon what you revile’. I said, ‘So if I revile it, I can flee with it from the Zakaat?’ He (asws) said: ‘But, you see that the benefit has gone from it, so it is due to that, the Zakaat is not Obligated upon it’.




عنه، عن أبيه، عن يونس بن أبان، عن الاحول، عن ابن سنان، قال: قلت لابي عبد الله (ع): لاى شئ يصام يوم الاربعاء؟ - قال: لان النار خلقت يوم الاربعاء.


53. From him, from his father, from Yunus Bin Abaan, from Al Ahowl, from Ibn Sinan who said, ‘I said to Abu Abdullah (asws), ‘For which thing is the Fasting for Wednesday?’ He (asws) said: ‘Because the Fire (Hell) was Created on the Wednesday’.




عنه، عن أبيه، عن يونس، عن إسحاق بن عمار، عن أبى عبد الله (ع) قال: إنما يصام يوم الاربعاء لانه لم تعذب أمة في ما مضى إلا يوم الاربعاء وسط الشهر، فيستحب أن يصام ذلك اليوم.


54. From him, from his father, from Yunus, from Is’haq Bin Amaar, Abu Abdullah Has said: ‘But rather, he (saww) Fasted on Wednesday because the communities of the past had not been Punished except for on Wednesday, middle of the month. So he (saww) loved it that he (saww) should Fast on that day’.




عنه، عن أبيه، عن يونس، عن بكار بن أبى بكر الحضرمي، قال: سمعت أبا عبد الله (ع) يقول: لسيرة على بن أبى طالب (ع) في أهل البصرة كانت خيرا لشيعته مما طلعت عليه الشمس، إنه علم أن للقوم دولة، فلو سباهم لسبيت شيعته، قال: قلت: فأخبرني عن القائم، أيسير بسيرته؟ - قال: لا، لان عليا (ع) سار فيهم بالمن لما علم من دولتهم، وإن القائم (ع) يسير فيهم بخلاف تلك السيرة، لانه لا دولة لهم.


55. From him, from his father, from Yunus, from Bakaar Bin Abu Bakr Al Hazramy who said, ‘I heard Abu Abdullah (asws) saying: ‘The method of Ali (asws) Bin Abu Talib (asws) among the people of Basra was better for his (asws) Shiah from what the sun emerges upon. He (asws) knew that the people would become dominant (more powerful), so if he (asws) were to make them prisoners, his (asws) Shiah would have been prisoners’. I said, ‘So, inform me about Al-Qaim (asws). Would he (asws) be adopting his (asws) way?’ He (asws) said: ‘No, because Ali (asws) dealt among them with the favours as he (asws) knew that they will dominate, but Al-Qaim (asws) would deal with them differently because they will not have any dominance’.




عنه، عن أبيه، عن ابن أبى عمير، عن جميل، عن محمد بن مسلم، عن أبى - جعفر (ع) قال: إن رسول الله صلى الله عليه وآله نهى أن تحبس لحوم الاضاحي فوق ثلاثة أيام من أجل الحاجة، فأما اليوم فلا بأس.


56. From him, from his father, from Ibn Abu Umeyr, from Jameel, from Muhammad Bin Muslim, Abu Ja’far (asws) has said: ‘Rasool-Allah (saww) forbid that you should withhold the sacrificial meat for more than three days from the term of need. But, as for today, so there is no problem’.




عنه، عن أبيه، عن يونس، عن جميل بن دراج، قال: سألت أبا عبد الله (ع) عن حبس لحم الاضاحي فوق ثلاثة بمنى؟ - قال: لا بأس بذلك اليوم، إن رسول الله صلى الله عليه وآله إنما قال ذلك لان الناس كانوا يومئذ مجهودين، فأما اليوم فلا بأس.


57. From him, from his father, from Yunus, from Jameel Bin Daraaj who said, ‘I asked Abu Abdullah (asws) about withholding the sacrificial meat for more than three (days) at Mina?’ The Imam (asws) said: ‘There is no problem with that today. But rather, Rasool-Allah (saww) had said that because in those days the people exerted twice. But, as for today, there is no problem’.




عنه، عن محمد بن على، عن الحجال، عن حنان، عن ابن العسل رفعه، قال: إنما جعل الحصى في المسجد للنخامة.


58. From him, from Muhammad Bin Ali, from Al Hajaal, from Hanan, from Ibn Al Asl, raising it, said, ‘But rather, gravel has been made to be in the Masjid for the spitting’.




عنه، عن أبيه، عن النوفلي، عن السكوني، عن أبى عبد الله (ع)، عن آباءه، عن على (ع) أنه أتاه رجل فقال: إنى كسبت مالا أغمضت في مطالبه حلالا و وحراما وقد أردت التوبة لا أدرى الحلال منه من الحرام وقد اختلط على؟ - فقال على (ع): تصدق بخمس مالك، فان الله قد رضى من الاشياء بالخمس، وسائر المال لك حلال.


59. From him, from his father, from Al Nowfaly, from Al Sakuny, (It has been narrated) from Abu Abdullah (asws), from his (asws) forefathers (asws), from Ali (asws), said: ‘A man came to him (asws), so he said, ‘I have earned wealth, and I closed my eyes in seeking it, whether it is Permissible or Prohibited, and I wanted to repent. I do not know the Permissible from it from the Prohibited, and it has been mixed up?’ So he (asws) said: ‘Give a fifth of your wealth in charity, for Allah (azwj) is Pleased with the things with the fifth, and the rest of your wealth is Permissible unto you’.




عنه، عن إبراهيم، عن الحسين بن أبى الحسن الفارسى، عن سليمان بن جعفر البصري، عن أبى عبد الله، عن آبائه (ع) أنه كره أن يغشى الرجل امرأته وهى حائض، فان غشيها فخرج الولد مجذوما أو أبرص فلا يلومن إلا نفسه، وعنه قال: وكره أن يغشى الرجل أهله وقد احتلم حتى يغتسل من الاحتلام، فان فعل فخرج الولد مجنونا فلا يلومن إلا نفسه.


60. From him, from Ibrahim, from Al Husayn Bin Abu Al Hassan Al Farsy, from Suleyman Bin Ja’far Al Basry, (It has been narrated) from Abu Abdullah (asws), from his (asws) forefathers (asws) having abhorred that the man should overcome his wife whilst she is menstruation. So if he were to overwhelm her, and the child comes out as a leper or with vitiligo, so he should not blame anyone except for himself’. And from him, who said, ‘And he (asws) abhorred that the man should overwhelm his wife, and has had a wet dream, until he washes himself from the wet dream. So, if he were to do that (copulate), and the child comes out as insane, so he should not blame anyone except for himself’.




عنه، عن ابن محبوب، عن هشام بن سالم، عن حبيب السجستاني، قال: سألت أبا عبد الله (ع) عن رجل قطع يدى رجلين، اليمينين؟ - فقال: يقطع يا حبيب يده اليمنى أولا وتقطع يده اليسرى للذى قطع يده اليمنى آخرا لانه قطع يد الاخير، ويده اليمنى قصاص للاول، قال: فقلت تقطع يداه جميعا فلا تترك له يد يستنظف بها؟ - قال: نعم، إنها في حقوق الناس فيقتص في الاربع جميعا، وأما في حق الله فلا يقتص منه إلا في يد ورجل، فان قطع يمين رجل وقد قطعت يمينه في القصاص قطعت يده اليسرى، وان لم يكن له يدان قطعت رجله باليد التى تقطع، ويقتض منه في جوارحه كلها إذا كانت في حقوق الناس.


61. From him, from Ibn Mahboub, from Hisham Bin Salim, from Habib Al Sajastany who said, ‘I asked Abu Abdullah (asws) about a man who had cut right hand of two men. The Imam (asws) said: O Habib! First his right hand will be cut as an ‘قصاص’ retribution for the right hand of the first man, then his left hand will be cut-off which would be the retribution ‘قصاص’ for the right-hand of the second man. His right hand cut-off will be the expiation for the right hand will be for the first man’s right-hand cut-off. I said: So, his both hands will be cut-off and he will not be able to clean himself (after attending his needs)? The Imam (asws) replied: All four limbs can be cut-off for the retribution ‘قصاص’ on behalf of people but for the expiation for Allah (azwj), only one hand and one foot (on the opposite sides) is going to be cut-off. Thus, if he cuts-off someone’s right-hand while his own right-hand has already being cut-off (as expiation), then his left hand will be cut-off as expiation. But if he has no hands left on his body then his same side foot will be cut-off, and expiation will be implemented on all his limbs on behalf of his (crime) against other people (for the sake of the rights of the people).




عنه، عن أبيه، عن فضال بن أيوب، عن الحسين بن أبى العلاء، عن أبى - عبد الله (ع) قال: لما هبط آدم من الجنة ظهرت به شامة سوداء في وجهه، من قرنه إلى قدمه، فطال حزنه وبكاؤه على ما ظهر به، فأتاه جبرئيل (ع) فقال، ما يبكيك يا آدم؟ - قال: لهذه الشامة التى ظهرت بى، فقال: قم يا آدم فصل، هذا وقت الصلوة الاولى، فقام فصلى فانحطت الشامة إلى عنقه، فجاءه في الصلوة الثانية، فقال: يا آدم قم فصل، هذا وقت الصلوة الثانية، فقام فصلى فانحطت الشامة إلى سرته، فجاء في الصلوة الثالثة فقال: يا آدم قم فصل، هذا وقت الصلوة الثالثة، فقام فصلى، فانحطت الشامة إلى ركبتيه، فجاءه في وقت الصلوة الرابعة، فقال: يا آدم قم فصل، فهذا وقت الصلوة الرابعة، فقام فصلى فانحطت الشامة إلى رجله، فجاءه في الصلوة الخامسة، فقال: يا آدم قم فصل، فهذا وقت الصلوة الخامسة، فقام فصلى وخرج منها، فحمد الله وأثنى عليه، فقال: يا آدم مثل ولدك في هذه الصلوة كمثلك في هذه الشامة، من صلى من ولدك في كل يوم خمس صلوات خرج من ذنوبه كما خرجت من هذه الشامة.


62. From him, from his father, from Fazal Bin Ayoub, from Al Husayn Bin Abu Al A’ala, (It has been narrated) from Abu Abdullah (asws): ‘When Adam (as) descended from the Paradise, black spots appeared in his (as) face, from the top of his (as) head to his (as) feet. So he (as) prolonged his grief and crying upon what had appeared upon him (as). Jibraeel (as) came to him (as) and said: ‘What makes you (as) cry, O Adam (as)?’ He (as) said: ‘It is due to these black spots which have appeared upon me (as)’. So he (as) said: ‘Arise, O Adam (as), and Pray. This is the time for the first Prayer’. So he (as) arose and Prayed, so the black spots degenerated to his (as) neck. So he (as) came to him (as) for the second Prayer and said: ‘O Adam (as)! Arise and Pray, this is the time for the second Prayer’. So he (as) arose and Prayed, and the black spots degenerated to his (as) navel. So he (as) came to him (as) for the third Prayer and said: ‘Arise O Adam (as) and Pray, this is the time for the third Prayer’. So he (as) arose and Prayed, and the black spots degenerated to his knees. So he (as) came to him (as) for the fourth Prayer and said: ‘Arise O Adam (as) and Pray, this is the time for the fourth Prayer’. So he (as) arose and Prayed, and the black spots degenerated to his feet. So he (as) came to him (as) for the fifth Prayer and said: ‘Arise O Adam (as) and Pray, this is the time for the fifth Prayer’. So he (as) arose and Prayed, and the black spots exited from him (as). So he (as) Praise Allah (azwj) and Extolled Him (azwj). So he (as) (Jibraeel (as)) said: ‘O Adam (as)! The example for your (as) children with regards to these Prayers is like the example of these black spots of yours (as). The ones from your (as) children who Pray these five Prayers every day, would come out from his sins just as you (as) have come out from these black spots’.




عنه بهذا الاسناد، قال: قال أبو عبد الله (ع): قال الحسن بن على بن أبى طالب (ع): جاء نفر إلى رسول الله صلى الله عليه وآله فقالوا في حديث سألوه عنه طويلا: يا محمد وأخبرنا لاى شئ وقت الله الصلوة في خمس مواقيت على أمتك في ساعات الليل والنهار؟ - قال النبي صلى الله عليه وآله: إن الشمس إذا صارت في الجو عند زوال الشمس لها حلقة تدخل فيها، فإذا دخلت فيها زالت، فسبح كل شئ ما دون العرش لوجه ربى، وهى الساعة التى يصلى فيها على ربى، فافترض الله على وعلى أمتى فيها الصلوة، وقال: " أقم الصلوة لدلوك الشمس إلى غسق الليل " وهى الساعة التى يؤتى فيها بجهنم يوم القيامة، فما من مؤمن وفق له في تلك الساعة أن يقوم أو يسجد أو يركع إلا حرم الله جسده على النار، وأما صلوة العصر فهى الساعة التى أكل آدم من الشجرة فأخرجه الله من الجنة، وأمر ذريته بهذه الصلوة إلى يوم القيامة واختارها لامتي، فهى أحب الصلوات إلى الله، وأوصاني ربى أن أحفظها من بين الصلوات، وأما صلوة المغرب فهى الساعة التى تاب الله على آدم، وكان بين ما أكل من الشجرة وبين ما تاب عليه ثلاث مائة سنة من أيام الدنيا، ويوم من أيام الآخرة ألف سنة، وكان ما بين العصر إلى العشاء، فصلى آدم ثلاث ركعات، ركعة لخطيئته، وركعة لخطيئة حواء، وركعة لتوبته، فافترض الله هذه الثلاث الركعات على أمتى، وهى الساعة التى يستجاب فيها الدعاء، ووعدني ربى أن يستجيب لمن دعاه فيها بالدعاء، وهى الصلوة التى أمرنى ربى بها فقال: سبحان الله حين تمسون وحين تصبحون، وأما صلوة العشاء الاخرة، فان للقبر ظلمة، وليوم القيامة ظلمة، أمرنى الله وأمتى بهذه الصلوة في ذلك الوقت لينور القبر والصراط، وما من قدم مشت إلى صلوة العتمة إلا حرم الله صاحبها على النار، وهى الصلوة التى اختارها الله للمرسلين قبلى، وأما صلوة الفجر، فان الشمس إذا طلعت تطلع على قرنى شيطان، فأمرني الله أن أصلى في ذلك الوقت صلوة الفجر، قبل طلوع الشمس من قبل أن يسجد لها الكفار، فتسجد أمتى لله، وسرعتها أحب إلى الله، وهى الصلوة التى تشهد لها ملائكة الليل وملائكة النهار، قالوا: صدقت يا محمد، فأخبرنا لاى شئ تغسل هذه الجوارح الاربع وهى أنظف المواضع في الجسد؟ - قال النبي صلى الله عليه وآله: لما أن وسوس الشيطان إلى آدم (ع) دنا آدم من الشجرة، ونظر إليها ذهب ماء وجهه، ثم قام ومشى إليها، وهى أول قدم مشت إلى الخطيئة، ثم تناول بيده منها ما عليها وأكل، فطار الحلى والحلل عن جسده، فوضع آدم يده على أم راسه، وبكى، ثم تاب الله عليه وفرض عليه وعلى ذريته غسل هذه الجوارح الاربع، أمره بغسل الوجه لما أن نظر إلى الشجرة، وأمره بغسل الساعدين إلى المرفقين لما تناول بيده، وأمره بمسح الرأس لما وضعه على أم رأسه، وأمره بمسح القدمين لما أن مشى بها إلى الخطيئة.


63. From him, by this chain, said, ‘Abu Abdullah (asws) said: ‘Al-Hassan (asws) Bin Ali (asws) Bin Abu Talib (asws) said: ‘A number of persons came to Rasool-Allah (saww), so they spoke in a lengthy discussion in which they asked him (saww), ‘O Muhammad (saww)! And inform us, for which thing did Allah (azwj) Prescribe five timings for the Prayers upon your (saww) community, during the times of the night and the day?’ The Prophet (saww) said: ‘When the sun come to be in the atmosphere when it sets, there is a loop in which it enters. So when it enters into it, it sets. So, everything which is beneath the Throne Glorifies for the Sake of my (saww) Lord (azwj), and it is the time in which my (saww) Lord (azwj) is Prayed to. Thus, Allah (azwj) Obligated the Prayers therein upon me (saww) and upon my (saww) community, and Said [17:78] Establish the Prayer from the declining of the sun till the darkness of the night. And it is the time in which they will bring the hell on the Day of Judgement. So there is none from a Believer who stands, or Prostrates, or Bows in accordance to it, except that Allah (azwj) Forbids his body unto the Fire. As for Al-Asr Prayer, so it is the time in which Adam (as) ate from the tree, therefore Allah (azwj) Exited him from the Paradise, and Commanded his (as) offspring with these Prayers up to the Day of Judgement, and Chose these for my (saww) community. Thus, these are the most Beloved of the Prayers to Allah (azwj), and my (saww) Lord (azwj) Advised me (saww) that I (saww) should protect these from between the Prayers. And As for the Magrib Prayers, so it is the time in which Allah (azwj) Turned to Adam (as) (with Mercy), and there was in between him (as) eating from the tree, and Allah (azwj) Turning to him (as), three hundred years from the days of the world, and a thousand years from the days of the Hereafter, and what is in between Al-Asr to Al-Isha. So, Adam (as) Prayed three Cycles, and one Cycle for his (as) error, and one Cycle for the error of Hawwa (as), and one Cycle for his (as) repentance. Thus, Allah (azwj) Obligated these three Cycles upon my (saww) community, and it is the time in which Allah (azwj) Answers the supplication. And my (saww) Lord (azwj) has Promised me (saww) that He (azwj) will Answer the one who supplicates with the supplication. And these are the Prayers which my (saww) Lord (azwj) has Commanded me (saww) with, so Allah (azwj) Said: [30:17] Therefore Glorify Allah when you come up to the evening and when you come up to the morning. And as for the Isha Prayer, the last one, so it is for the darkness of the grave, and for the darkness of the Day of Judgement. Allah (azwj) Commanded me (saww) and my (saww) Community with these Prayers during that time in order to Lighten up the grave and the Bridge. And there are none from the feet which walked to the Prayer in the darkness, except that Allah (azwj) would forbid its owner upon the Fire. And it is the Prayer which Allah (azwj) has Chosen for the Mursil Prophets (as) before me (saww). And as for Al-Fajr Prayer, so when the sun emerges, so does a Satan (la). So Allah (azwj) Commanded me (saww) that I (saww) should Pray in that time, Al-Fajr Prayer, before the emergence of the sun, before the Infidel prostrates to it. So my (saww) community prostrates to Allah (azwj) and hastens to be Loved by Allah (azwj). And it is the Prayer which the Angels of the night and the Angels of the day witness. They said, ‘You (saww) have spoken the truth, O Muhammad (saww)! So, inform us, for which thing these body parts have to be washed when these are the cleanest parts of the body?’ The Prophet (saww) said: ‘When the Satan (la) suggested unto Adam (as), he (as) approached the tree and looked at it, the water of his (as) face went away. Then he (as) stood up, and walked towards it, and it was the first step walked towards the error. Then he (as) took by his (as) hand, from it and ate. So the ornaments and robes flew off from his (as) body. So Adam (as) placed his (as) hands upon the top of his (as) head and cried. Then Allah (azwj) Sent towards him (as), and Obligated upon him (as) and upon his (as) offspring the washing of these four parts (of the body). Allah (azwj) Commanded him (as) to wash the face for having looked at the tree; and Commanding him (as) to wash the two forearms up to the two elbows because he (as) took it by his (as) hands; and Commanded him (as) (wash) the head because he (as) placed (his (as) hands) upon his (as) head; and Commanded him for the wiping upon the feet, when he (as) went by these to the error’.




عنه بهذا الاسناد، قال: قلت لابي عبد الله (ع): إن أصحاب الدهر يقولون: كيف صارت الصلوة ركعة وسجدتين، ولم تكن ركعتين وسجدتين؟ - فقال: إذا سألت عن شئ ففرغ قلبك لفهمه، إن الناس يزعمون أن أول صلوة صلاها رسول الله صلى الله عليه وآله صلاها في الارض أتاه جبرئيل بها وكذبوا، إن أول صلوة صلاها في السماء بين يدى الله تبارك وتعالى مقابل عرشه جل جلاله، أوحى إليه وأمره أن يدنو من صاد، فيتوضأ، و قال: أسبغ وضوءك، وطهر مساجدك وصل لربك، قلت له: وما الصاد؟ - قال: عين تحت ركن من أركان العرش أعدت لمحمد صلى الله عليه وآله ثم قرأ أبو عبد الله (ع) " ص والقرآن ذى الذكر " فتوضأ منها وأسبغ وضوءه، ثم استقبل عرش الرحمن، فقام قائما فأوحى الله إليه بافتتاح الصلوة ففعل، ثم أوحى الله إليه بفاتحة الكتاب وأمره أن يقرأها، ثم أوحى إليه أن اقرأ يا محمد نسب ربك فقرأ: " قل هو الله أحد، الله الصمد " ثم أمسك تبارك وتعالى عنه القول، فقرأ رسول الله صلى الله عليه وآله من تلقاء نفسه: " الله أحد، الله الصمد، الله الواحد الاحد الصمد "، ثم أوحى الله إليه تبارك وتعالى: أن اقرأ: " لم يلد ولم يولد، ولم يكن له كفؤا أحد " فقرأ وأمسك الله عنه القول، فقرأ رسول الله صلى الله عليه وآله من تلقاء نفسه " كذلك الله ربنا " فلما قال ذلك أوحى الله إليه أن استو قائما لربك يا محمد وانحر، فاستوى ونصب نفسه بين يدى الله، فأوحى الله إليه أن اسجد لربك فخر ساجدا، فأوحى الله إليه أن استو جالسا يا محمد، ففعل، فلما رفع رأسه من أول السجدة تجلى له ربه تبارك وتعالى فخر ساجدا من تلقاء نفسه، لا لامر ربه، فجرى ذلك الفضل من الله وسنة من رسول الله صلى الله عليه وآله.


64. From him, by this chain, said, ‘I said to Abu Abdullah (asws): ‘The companions of the time are saying, ‘How did the Prayer come to be one Cycle and two Prostrations, and did not become one Cycle and one Prostration?’ So the Imam (asws) said: ‘When you ask something, so free your heart in order to understand. The people are alleging that the first Prayer which Rasool-Allah (saww) Prayed was on the earth. Jibraeel (as) came to him (saww) with it, but they are lying. The first Prayer, Rasool-Allah (saww) Prayed was in the sky in front of Allah (azwj) Blessed and High, facing His (azwj) Throne, Majestic is His (azwj) Majesty. Allah (azwj) Revealed unto him (saww), and Commanded him (saww) that he (saww) should approach [38:1] Saad. So he (saww) performed ablution. And He (azwj) Said: “Perfect your (saww) ablution, and clean your (saww) prostration places (Masjids), and Pray to your (saww) Lord (azwj)”. I said to him (asws), ‘And what is the ‘Saad’?’ He (asws) said: ‘A spring beneath a corner from the corners of the Throne, Prepared for Muhammad (saww)’. Then Abu Abdullah (asws) recited [38:1] Saad. I Swear by the Quran, full of Remembrance. So he (saww) performed his (saww) ablution from it, and perfected his (saww) ablution, and faced the Throne of the Beneficent. So he (saww) stood upright, and Allah (azwj) Revealed unto him (saww) with the Opening of the Prayer, so he (saww) did that. Then, Allah (azwj) Revealed unto him (saww), with the Opening of the Book (Surah Al-Fatiha) and Commanded him (saww) that he (saww) should read it. Then Allah (azwj) Revealed unto him (saww): “Read, O Muhammad (saww)! Lineage your (saww) Lord (azwj)”. So Rasool-Allah (saww) recited: [112:1] Say: He, Allah, is One. [112:2] Allah is the One on Whom all depend. Then the Blessed and High Held back the Speech from him (saww). So, Rasool-Allah (saww) recited from his (saww) own self: Allah (azwj) is One, Allah (azwj) is ‘Al-Samad’, the Alone, the One, the ‘Samad’. Then, Allah (azwj) Blessed and High Revealed unto him (saww): “Read – [112:3] He begets not, nor is He begotten. [112:4] And none is like Him. So he (saww) recited it, and Allah (azwj) Held back the Speech from him (saww). So, Rasool-Allah (saww) recited from his (saww) own self: ‘Such is Allah (azwj), our Lord (azwj)’. So when Rasool-Allah (saww) said that, Allah (azwj) Revealed unto him (saww): “Stand straight for your (saww) Lord (azwj), O Muhammad (saww), and make a sacrifice”. So he (saww) stood up and established himself (saww) in front of Allah (azwj). So Allah (azwj) Revealed unto him (saww): “Prostrate to your (saww) Lord (azwj)”. So he (saww) fell down in prostration. And Allah (azwj) Revealed unto him (saww): “Sit upright, O Muhammad (saww)’. So he (saww) did it. So when he (saww) raised his (saww) head from the first Prostration, his (azwj) Lord (azwj) Blessed and High Unveiled (His (azwj) Light) unto him (saww), so he (saww) fell down in prostration from his (saww) own self, not by the Command of his (saww) Lord (azwj). So that flowed as a Grace from Allah (azwj), and as a Sunnah from Allah (azwj) and from Rasool-Allah (saww)’.




عنه، عن أبيه، عن خلف بن حماد، عن ابن مسكان، عن الحلبي وأبى بصير، عن أبى عبد الله (ع) قال: تخفيف الفريضة وتطويل النافلة من العبادة.


65. From him, from his father, from Khalaf Bin Hamaad, from Ibn Muskan, from Al Halby and Abu Baseer, Abu Abdullah (asws) has said: ‘Lightening of the Obligations, and prolongation of the optional are from the worship’.




عنه، عن أبيه، عن أبى إسماعيل، قال: سأل رجل شريكا ونحن حضور، فقال: ما تقول في رجل على باب داره مسجد لا يقنت فيه ووراء ذلك المسجد مسجد يقنت فيه؟ - قال: يأتي المسجد الذى يقنت فيه، فقال: ما تقول في رجل يرى القنوت فسها ولم يقنت؟ - قال: يسجد سجدتي السهو، فقال: ما تقول في رجل لم ير القنوت فسها فقنت؟ - قال: فضحك وقال: هذا رجل سها فأصاب


66. From him, from his father, from Abu Ismail who said, ‘What are you (asws) saying regarding a man, upon the door of his house is a Masjid, they do not ‘القنوت’ invocation (Qunoot) in it, and behind that Masjid there is a Masjid in which ‘القنوت’ invocation (Qunoot) is done in it?’ The Imam (asws) said: ‘He should come to the Masjid in which there is ‘القنوت’ invocation (Qunoot) done’. So he said, ‘What are you (asws) saying regarding a man who sees the ‘القنوت’ invocation, so he forgets it and does not offer ‘القنوت’?’ The Imam (asws) said: ‘He should perform two Prostrations of forgetfulness (Sahw)’. So he said, ‘What are you (asws) saying regarding a man who sees the ‘القنوت’ invocation, so he forgets it, but then he offers ‘القنوت’ (upon remembering it)?’ The Imam (asws) laughed and said: ‘This is a man who forgot, so he got it right’.




عنه، عن أبيه، عن محمد بن سنان، عن ابن مسكان، عن أبى عبد الله (ع). قال: سئل عن رجل صلى الفريضة فلما رفع رأسه من السجدة الثانية من الركعة الرابعة أحدث؟ - فقال: أما صلوته فقد مضت، وأما التشهد فسنة في الصلوة، فليتوضأ وليعد إلى مجلسه أو مكان نظيف فيتشهد.


67. From him, from his father, from Muhammad Bin Sinan, from Ibn Muskan, Abu Abdullah (asws) was asked about a man who Prayed the Obligatory Prayer, so when he raised his head from the second Prostration from the fourth Cycle (he breaks his ablution), shall he start anew?’ So he (asws) said: ‘As for his Prayer, so it has passed, and as for the Tashahhud, so it is a Sunnah in the Prayer. So he should perform ablution, and return to his seating or a clean place, so he should perform Tashahhud’.




عنه، عن أبيه، عن العباس بن معروف، عن على بن مهزيار، عن الحسين بن سعيد رفع الحديث، قال: سئل أبو عبد الله (ع) عن رجل نسى صلوة من الصلوات الخمس، لا يدرى أيتها هي؟ - قال: يصلى ثلاثة، وأربعة، وركعتين، فان كانت الظهر والعشاء، كان قد صلى، وإن كان المغرب والغداة، فقد صلى.


68. From him, from his father, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al Husayn Bin Saeed, raising the Hadeeth, said, ‘Abu Abdullah (asws) was asked about a man forgot one Prayer from the five Prayers, not knowing which one it was?’ The Imam (asws) said: ‘He should Pray three, and four, and two Cycles, so if it was Al-Zohr and Al-Isha, so he has Prayed, and if it was Al-Magrib and the morning, so he has Prayed’.




عنه، عن يونس، عن معاوية بن وهب، عن أبى عبد الله (ع) قال: في رجل دخل مع الامام في الصلوة وقد سبقه الامام بركعة فخرج مع الامام فذكر أنه فاتته ركعة؟ - قال: يعيد ركعة واحدة.


69. From him, from Yunus, from Muawiya Bin Wahab, Abu Abdullah (asws) having said with regards to a man who includes himself in the Prayer with the Imam, and the Imam has preceded him by one Cycle, so he comes out with the Imam, and remembers that he has lost one Cycle?’ He (asws): ‘He should repeat one Cycle’.




عنه، عن أبيه، عن محمد بن مهران، عن القاسم الزيات، عن عبد الله بن حبيب بن جندب، قال: قلت لابي عبد الله (ع): إنى أصلى المغرب مع هؤلاء وأعيدها، فأخاف أن يتفقدوني؟ - قال: إذا صليت الثانية فمكن في الارض إليتيك ثم انهض وتشهد وأنت قائم، ثم اركع واسجد، فانهم يحسبون أنها نافلة.


70. From him, from his father, from Muhammad Bin Mahran, from Al Qasim Al Zayaat, from Abdullah Bin Habeeb Bin Jandab who said, ‘I said to Abu Abdullah (asws), ‘I Prayed Al-Magrib with those ones, and I returned to it. So I feared that they might be surveying (looking) at me?’ He (asws) said: ‘When you Pray for a second time, so sit yourself upon the ground, then rise up, and testify while you are standing, then bow and Prostrate, so they would be reckoning that it is an Optional (Prayer)’.




وعنه، عن العباس بن معروف، عن على بن مهزبار، عن النضر بن سويد، عن محمد بن أبى حمزة وفضالة، عن الحسين بن عثمان جميعا، عن أبى ولاد جعفر بن سالم، قال: سألت أبا عبد الله (ع) عن التسليم في ركعتي الوتر؟ - قال نعم، وان كانت لك حاجة فاخرج واقضها ثم عد إلى مكانك واركع ركعة.


71. And from him, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al Nazar Bin Suweyd, from Muhammad Bin Abu Hamza and Fazaalat, from Al Husayn Bin Usman together, from Abu Walad Ja’far Bin Saalim who said, ‘I asked Abu Abdullah (asws) about the greeting in the two Cycles of Al-Witr (Prayer)’. He (asws) said: ‘Yes, if there was a need for you, so go out and fulfil it, then return to your place, and Pray one Cycle’.




وعنه، عن أيوب بن نوح، وسمعته منه، عن العباس بن عامر، عن الحسين بن المختار، قال: سئل عن رجل فاتته ركعة من المغرب من الامام وأدرك الاثنتين، فهى الاولى له والثانية للقوم، أيتشهد فيها؟ - قال: نعم، قلت: ففى الثانية أيضا؟ - نعم، هن بركات.


72. And from him, from Ayoub Bin Nuh, and I heard it from him, from Al Abbas Bin Aamir, from Al Husayn Bin Al Mukhtar who said, ‘The Imam (asws) was asked about a man who missed a Cycle from the Magrib Salaat from the Imam, and realised it was the second, so for him it was the first and for the people it was the second, should be (perform) Tashahhud in it?’ He (asws) said: ‘Yes’. I said, ‘And in the second as well?’ He (asws) said: ‘Yes, there is Blessing in these’.




وعنه، عن أبيه، عن صفوان وعبد الرحمن بن أبى بخران، عن ابن بكير، عن زرارة، قال: سألت أبا عبد الله (ع) عن إمام أكون معه فأفرغ من القراءة قبل أن يفرغ؟ - قال: أمسك آية ومجد الله وأثن عليه، فإذا فرغ فاقرأها ثم اركع.


73. And from him, from his father, from Safwan and Abdula Rahman Bin Abu Bakhran, from Ibn Bakeyr, from Zarara who said, ‘I asked Abu Abdullah (asws) about an Imam which I come to be with him (in the Prayer), so I become free from the recitation before he is free from it?’ He (asws) said: ‘Hold the Verse, and Glorify Allah (azwj) and Praise Him (azwj). So when he is free from its recitation, then Bow down’.




وعنه، عن أبيه، عن صفوان الجمال، قال: قلت لابي عبد الله (ع): إن عندنا مصلى لا نصلى فيه وأهله نصاب وإمامهم مخالف، أفأءتم به؟ - قال: لا، فقلت: إن قرأ أقرأ خلفه؟ - قال: نعم، قلت: فان نفدت السورة قبل أن يفرغ؟ - قال: سبح الله وكبر، إنما هو بمنزلة القنوت، وكبر وهلل.


74. And from him, from Safwan Al Jamal who said, ‘I said to Abu Abdullah (asws), ‘There is a Prayer place with us in which we do not Pray, and its people are Nasibis (Hostile ones), and their imam is an opponent, shall I follow him?’ The Imam (asws) said: ‘No’. So I said, ‘If he recites, and I recite behind him?’ The Imam (asws) said: ‘Yes’. I said, ‘So if I finish the Chapter before he is free from it?’ He (asws) said: ‘Glorify Allah (azwj) and Exclaim His (azwj) Greatness. But rather, it is of the status of Al-Qunoot; and exclaim His (azwj) Greatness and extol His (azwj) Holiness’.




وعنه، عن أحمد بن الحسن بن على بن فضال، عن عمرو بن سعيد، عن مصدق بن صدقة، عن عمار بن موسى الساباطى، عن أبى عبد الله (ع) عن رجل جاء مبادرا والامام راكع فركع؟ - قال: أجزأته تكبيرة لدخوله في الصلوة وللركوع


75. And from him, from Ahmad Bin Al Hassan Bin Ali Bin Fazaal, form Amro Bin Saeed, from Masdaq Bin Sadaqa, from Amaar Bin Musa Al Sabatany, (It has been narrated) from Abu Abdullah (asws), from a man who came initiating (the Prayer) and the Imam had Bowed, so should he be Bowing?’ He (asws) said: ‘He is allowed to exclaim (Takbeer) to enter into the Prayer, and (to joining) from the Bowing’.




وعنه، عن يعقوب بن يزيد، عن محمد بن زياد، عن الحسين بن أبى العلاء، عن أبى عبد الله (ع) قال: سألته عن المجذوم والابرص منا، أيؤم المسلمين؟ - قال: نعم، وهل يبتلى الله بهذا إلا المؤمن؟! وهل كتب البلاء إلا على المؤمنين؟!


76. And from him, from Yaqoub Bin Yazeed, from Muhammad Bin Ziyad, from Al Husayn Bin Abu Al A’ala, ‘I asked Abu Abdullah (asws) about the leper and (one suffering from) vitiligo from us, is it caused to the Muslims?’ He (asws) said: ‘Yes, and does Allah (azwj) Test by this (all) except for the Believer? And Allah (azwj) Afflicts none except for the Believers?’




وعنه، عن أبيه، عن العباس بن معروف، عن على بن مهزيار، عن ابن أبى عمير، ورواه أبى، عن ابن أبى عمير، عن بعض أصحابنا، عن أحدهما (ع) في مسافر أدرك الامام ودخل معه في صلوة الظهر؟ - قال: فليجعل الاوليين الظهر والاخريين السبحة، وإن كانت صلوة العصر جعل الاوليين سبحة والاخريين العصر.


77. And from him, from his father, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Ibn Abu Umeyr, and my father reported it, from Ibn Abu Umeyr, from one of our companions, (It has been narrated) from one of the two (asws) (5th or 6th Imam (asws)) with regards to a traveller who sees the Imam, and includes himself with him in Al-Zohr Prayer?’ The Imam (asws) said: ‘So he should make the first two to be for Al-Zohr, and the last two as Al-Subah (morning). If it was Al-Asr Prayer, make the first two to be the morning (Prayer), and the last two to be Al-Asr’.




وعنه، عن أبيه، عن العباس بن معروف، عن على بن مهزيار قال: قال بعض أصحابنا لابي عبد الله (ع): ما بال صلوة المغرب لم يقصر فيها رسول الله صلى الله عليه وآله في السفر والحضر مع نافلتها؟ - قال: لان الصلوة كانت ركعتين ركعتين، فأضاف رسول الله صلى الله عليه وآله إلى كل ركعتين ركعتين ووضعها عن المسافر وأقر المغرب على وجهها في السفر والحضر، ولم يقصر في ركعتي الفجر أن يكون تمام الصلوة سبعة عشر ركعة في السفر والحضر.


78. And from him, from his father, from Al Abbas Bin Marouf, from Ali Bin Mahziyar who said, ‘One of our companions said to Abu Abdullah (asws), ‘What is the matter that Rasool-Allah (saww) did not shorten the Magrib Prayer during the travel as well as hazards along with its optional (Salaat)?’ The Imam (asws) said: ‘Because the Salaat used to consist of two Cycles or/and two Cycles. So Rasool-Allah (saww) increased two Cycles to each of the two Cycles (which are now four cycles), and placed is (away) from the traveller, but let the Magrib upon its aspect (three cycles) during the travels and hazards, and did not shorten in the Cycles of Al-Fajr in order to the whole of the Prayers to be seventeen Cycles during the travel and the hazards’.




وعنه، عن أبيه رفع الحديث، قال: قال جعفر بن بشير: وحدثني محمد بن الحسين، عن جعفر بن بشير، قال: سئل أحدهم عن رجل ذكر أنه لم يسجد في الركعتين الاوليين إلا سجدة وهو في التشهد الاول؟ - قال: فليسجدها ثم ينهض، وإن ذكره وهو في التشهد الثاني قبل أن يسلم فليسجدها ثم يسلم ويسجد سجدتي السهو.


79. And from him, from his father, raising the Hadeeth from Ja’far Bin Bashir, from Muhammad Bin Al Husayn, from Ja’far Bin Bashir who said, ‘One of them (asws) (5th or 6th Imam (asws) was asked about a man who remembered that he had not Prostrated in the first two Cycles, except for one Prostration, and he was in the first Tashahhud?’ The Imam (asws) said: ‘He should Prostrate it, then rise, and if he remembered it and he is in the second Tashahhud, before he greets (finishes the Prayer), so he should Prostrate it, then greet, then Prostrate the Prostration of the forgetfulness (Sahw)’.




وعنه، عن إبراهيم بن هاشم، عن محمد بن حفص، عن صباح الحذاء، عن قثم عن أبى عبد الله (ع) قال: قلت له: جعلت فداك، أخبرني عن الزكوة، كيف صارت من كل ألف خمسا وعشرين؟ - ولم يكن أقل ولا أكثر، ما وجهها؟ - قال: إن الله خلق الخلق كلهم، فعرف صغيرهم وكبيرهم وغنيهم وفقيرهم، فجعل من كل ألف إنسان خمسة وعشرين مسكينا، فعلى قدر ذلك أمر بالزكوة، ولو علم أن ذلك لا يسعهم لزادهم، لانه خالقهم وهو أعلم بهم.


80. And from him, from Ibrahim Bin Hashim, from Muhammad Bin Hafs, from Sabah Al Haza’a, from Qasam, ‘I said to Abu Abdullah (asws), ‘May I be sacrificed for you (asws)! Inform me about the Zakaat, how did it come to be twenty five from every thousand? – and did not come to be less or more, what is its reason?’ The Imam (asws) said: ‘Allah (azwj) Created all the people, so He (azwj) Recognises their small ones and their great ones, and their rich ones and the poor ones. So, He (azwj) Made from every thousand human beings, twenty five poor ones. Therefore, Allah (azwj) in accordance to that, Commanded for the Zakaat. And if only they knew that there is no leeway for increasing for them, because Allah (azwj) Created them and is more Knowing of them’.




وعنه، عن على بن محمد القاسانى، عن القاسم بن محمد، عن أبى أيوب وحفص بن غياث، عن أبى عبد الله (ع) قال: سألته عن نساء اليهود والنصارى والمجوس، كيف سقطت عنهن الجزية ورفعت؟ - قال: لان رسول الله صلى الله عليه وآله نهى عن قتل النساء والولدان في الحرب الا أن تقاتل، ثم قال: وإن قاتلت فأمسك اعنها ما أمكنك ولم تخف خللا، فلما نهى عن قتلهم في دار الحرب كان ذلك في دار الاسلام أولى، فلو امتنعت أن تؤدى الجزية كانوا ناقضى العهد، وحلت دمائهم وقتلهم، لان قتل الرجال مباح في دار الشرك وكذلك المقعد من أهل الذمة والاعمى والشيخ الفاني ليس عليهم جزية، لانه لا يمكن قتلهم لما نهى رسول الله صلى الله عليه وآله عن قتل المقعد والاعمى والشيخ الفاني والمرأة والولدان في دار الحرب، فمن أجل ذلك رفعت عنهم الجزية.


81. From him, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Abu Ayoub and Hafs Bin Gayas, ‘I asked Abu Abdullah (asws) about the Jewish, and the Christian, and the Magian women, how the tax was reduced from them and raised?’ The Imam (asws) said: ‘Because Rasool-Allah (saww) Prohibited from killing the women and the children during the war except if they were fighting’. Then the Imam (asws) said: ‘Even if they are inclined to flight but try to avoid their killing, and Rasool-Allah (aww) has forbidden killing them during the war, and in peace and stability, targeting them is strictly forbidden. If they stop paying taxes ‘الجزية’ then they have violated the agreement and spilling their blood will be justified. This would be the killing of their men, as Rasool-Allah (aww) said it is not permissible to kill the infirm, old, and disabled, along with children and women even in the war, this is the reason taxes ‘الجزية’ is not applicable on the latter ones.




عنه، عن على بن محمد القاسانى، عن القاسم بن محمد، عن سليمان بن داود، عن فضيل بن غياث، قال: قلت لابي عبد الله (ع): ما معنى هذه اللفظة " الحج الاكبر "؟ - قال: لانها هي السنة التى حج فيها المسلمون والمشركون بأجمعهم، ثم لم يحج المشركون بعد تلك السنة.


82. From him, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Fazeyl Bin Gayaas who said, ‘I said to Abu Abdullah (asws), ‘What is the meaning of these words, ‘[9:3] ‘الحج الاكبر’ The greater Hajj?’ The Imam (asws) said: ‘Because it was the year in which the Muslims and the Polytheists performed Hajj. Then the Polytheists did not perform Hajj after that year’.




وعنه، عن أبيه، عن داود بن القاسم قال: قال: سئل أحدهم عن الواحد ما هو؟ - قال: المجتمع عليه بجميع الالسن بالوحدانية.


83. And from him, from his father, from Dawood Bin Al Qasim who said, ‘One of them (asws) (5th or 6th Imam (asws)) was asked about the ‘الواحد’ One, what is it?’ The Imam (asws) said: ‘The gathering to Him (azwj) of all the tongues (narrating) with the Oneness’.




عنه، عن على بن السندي، قال: حدثنى معلى بن محمد البصري، عن على بن أسباط، عن عبد الله بن محمد صاحب الحجال، قال: قلت لجميل بن دراج، قال رسول الله صلى الله عليه وآله: إذا أتاكم شريف قوم فأكرموه؟ - قال: نعم، قلت: فما الحسب؟ فقال: الذى يفعل الافعال الحسنة بماله وغير ماله، فقلت: فما الكرم؟ - فقال: التقى.


84. From him, from Ali Bin Al Sindy, from Moala Bin Muhammad Al Basry, from Ali Bin Asbaat, from Abdullah Bin Muhammad, author of Al Hajaal, who said, ‘I said to Jamil Bin Daraaj, ‘Rasool-Allah (saww) said: ‘If the noble person come to you, be benevolent with him?’ He said, ‘Yes’. I said, ‘So what is the ancestry?’ So he said, ‘By which he does the good deeds with his wealth and other than his wealth’. So I said, ‘So what is the benevolence?’ So he said, ‘To assemble together’.




عنه، عن أبيه، عن محمد بن سنان، عمن ذكره، عن أبى عبد الله (ع) في قول الله عزوجل: " إن الله وملائكته يصلون على النبي، يا أيها الذين آمنو صلوا عليه وسلموا تسليما " فقال: قال: أثنوا عليه وسلموا له، فقلت: كيف علمت الرسل أنها رسل؟ - قال: كشف عنها الغطاء، قلت: بأى شئ علم المؤمن أنه مؤمن؟ - قال: بالتسليم لله والرضى بما ورد عليه من سرور وسخط.


85. From him, from his father, from Muhammad Bin Sinan, from the one who mentioned it, (It has been narrated) from Abu Abdullah (asws) regarding the Words of Allah (azwj) Mighty and Majestic [33:56] Surely, Allah and His Angels are Sending Blessings upon the Prophet; O you who believe! Send blessings upon him and submit to him with a (complete) submission. So the Imam (asws) said: ‘Acting upon his (saww) command and submitting to him (as)’. So I said, ‘How does the Rasool (saww) know that he (saww) is a Rasool (saww)?’ The (Imam) said; ‘كشف عنها الغطاء’ Revelation of the Hidden from him (saww)’. I asked, ‘Does ‘المؤمن’ the (Believer) know that he is a ‘مؤمن’ (Believer)?’ The Imam (asws) said: ‘By the submission to Allah (azwj), and being pleased with what came to him from the joy and the anger’.




وعنه، عن أحمد بن محمد بن أبى نصر، عن الحسين بن خالد قال: قلت للرضا (ع): إنا روينا حديثا عن النبي صلى الله عليه وآله أنه قال: من شرب الخمر لم يقبل له صلوة أربعين يوما، فقال: صدقوا، قلت: فكيف لا يقبل صلوته أربعين يوما، لا أقل منه ولا أكثر؟


86. And from him, from Ahmad Bin Muhammad Bin Abu Nasr, form Al Husayn Bin Khalid who said, ‘I said to Al-Reza (asws), ‘We are reporting a Hadeeth from the Prophet (saww) having said: ‘The one who drinks wine, his Salaat would not be Accepted for forty days’. So he (asws) said: ‘It is true’. I said, ‘So how can his Prayer not be Accepted for forty days, neither less than that nor more?’ - قال: لان الله تبارك وتعالى قدر خلق الانسان، فجعلها نطفة أربعين يوما، ثم صيرها بعد ذلك علقة أربعين يوما، ثم صيرها بعد ذلك مضغة أربعين يوما، فإذا شرب الخمر بقيت في مشاشته أربعين يوما. The Imam (asws) said: ‘Because Allah (azwj) Blessed and High Pre-determined the Creation of the human being, so He (azwj) Made him a seed for forty days, then after that Caused it to become a clot for forty days, after that Caused it to become lump of flesh, for forty days. So when wine is drunk, it remains in his bones for forty days’.




وعنه، عن يعقوب بن يزيد، عن مروك بن عبيد، عن جميع بن عمرو، عمن رواه، عن أبى عبد الله (ع) قال: قال لى: أي شئ الله أكبر؟ - فقلت: لا والله ما - أدرى إلا أنى أراه أكبر من كل شئ، فقال: وكان ثم شئ سواه فيكون أكبر منه؟ - فقلت: وأى شئ هو الله أكبر؟ - قال: أكبر من أن يوصف.


87. And from him, from Yaqoub Bin Yazeed, from Marwak Bin Ubeyd, from Jami’e Bin Amro, from the one who reported it, (The narrator says) Abu Abdullah (asws) said to me: ‘Which thing of ‘الله أكبر’ Allah (azwj) is the greatest?’ So I said, ‘No, by Allah (azwj), I do not know except that I see Him (azwj) as Greater than everything’. So the Imam (asws) said: ‘And He (azwj) existed, and then there were things, so how was He (azwj) greater than it?’ I said, ‘And which of Allah (azwj) is the greatest?’ He (asws) said: ‘He (azwj) is Greater than from what can be described (beyond description)’.




عنه، عن يعقوب بن يزيد، عن مروك بن عبيد، عن سنان بن طريف، عن أبى عبد الله (ع) أنه قال: لم سمى المؤمن مؤمنا؟ - فقلت: لا أدرى، إلا أنه أراه يؤمن بما جاء من عند الله، فقال: صدقت وليس لذلك سمى المؤمن مؤمنا، فقلت: لم سمى المؤمن مؤمنا؟ - قال: إنه يؤمن على الله يوم القيامة فيجيز أمانه.


88. From him, from Yaqoub Bin Yazeed, from Marwak Bin Ubeyd, from Sinan Bin Tareyf, Abu Abdullah (asws), having said, ‘Why has ‘المؤمن’ (the Believer) been named as a Believer?’ So I said, ‘I do not know, except that I see him as having believed in what has come from the Presence of Allah (azwj)’. So he (asws) said: ‘You have spoken the Truth, but it is not due to that, the Believer has been named as a Believer’. So I said, ‘Why has the Believer been named as a Believer?’ He (asws) said: ‘Because he believes upon Allah (azwj) to Authorise his safety on the Day of Judgement’.




عنه، عن أبيه ويعقوب بن يزيد جميعا، عن محمد بن أبى عمير، عن هشام بن سالم، قال: قال ابن أبى العوجاء للاحول: ما بال المرأة الضعيفة لها سهم واحد، وللرجل القوى الموسر له سهمان؟ - فذكرت ذلك لابي عبد الله (ع) فقال: إن المرأة ليس عليها عاقلة ولا نفقة ولا جهاد (وعد أشياء من نحو هذا)، وهذا على الرجل، فلذلك جعل للرجل سهمان وللمرأة سهم.


89. From him, from his father and Yaqoub Bin Yazeed together, from Muhammad Bin Abu Umeyr, from Hisham Bin Saalim who said, ‘Ibn Abu Al-Awja said to Al-Ahowl, ‘What is the matter that the weak woman has one portion (from inheritance) for her, whilst the strong man has two portions for him?’ So I mentioned that to Abu Abdullah (asws), so he (asws) said: ‘The woman, it is not upon her, the rationale, nor expenses, nor Jihad (and a number of things similar to this), and this is upon the man. Thus, it is due to that two portions are Made to be for the man, and for the woman, one portion’.




وعنه، عن العباس بن معروف، عن القاسم بن عروة: عن عبد الحميد الطائى، عن محمد بن مسلم، قال: قلت لابي جعفر (ع): لم لا تورث المرأة عمن يتمتع بها؟ - قال: لانها مستأجرة، وعدتها خمسة وأربعون يوما.


90. And from him, from Al Abbas Bin Marouf, from Al Qasim Bin Urwat, from Abdul Hameed Al Ta’aiy, from Muhammad Bin Muslim who said, ‘I said to Abu Ja’far (asws), ‘Why does the woman not inherit the one who you have done Mut’ah with?’ He (asws) said: ‘Because she has been recompensed for it, and her waiting period is of forty five days’.




وعنه، عن محمد بن عيسى، ورواه لى عن العباس، عن بعض أصحابنا، عن أبى عبد الله (ع) قال: حرم الله المسجد لعلة الكعبة، وحرم الحرم لعلة المسجد، ووجب الاحرام لعلة الحرم.


91. And from him, from Muhammad Bin Isa, from Al Abbas, from one of our companions, Abu Abdullah (asws) has said: ‘Allah (azwj) has Sanctified the Masjid for the reason of the Kaabah, and Sanctified the Sanctuary for the reason of the Masjid, and Obligated the (wearing of) Ihram for the reason of the Sanctuary’.




وعنه، عن أبيه، عن على بن أحمد بن أشيم، عمن رواه، قال: قيل لابي عبد الله (ع): لم جعل في الزنا أربعة شهود وفى القتل شاهدين؟ - قال: إن الله أحل المتعة و علم أنها ستنكر عليكم، فجعل الاربعة الشهود احتياطا لكم، ولولا ذلك لاتى عليكم، وقلما يجتمع أربعة على شهادة بأمر واحد.


92. From him, from his father, from Ali Bin Ahmad Bin Aheym, from the one who reported who said, ‘It was said to Abu Abdullah (asws), ‘Why were there made to be four witnesses for the adultery, and only two witnesses for the murder?’ He (asws) said: ‘Allah (azwj) Permitted the Mut’ah (temporary marriage) and Knew that it is a matter which would be disliked upon you, so He (azwj) Made the four witnesses as a protection for you, and had it not been for that, it would have come against you, and it is rare that four would gather upon testifying over one matter’.




وعنه، عن أبيه، عن أحمد بن محمد بن أبى نصر، عن عبد الكريم الحلبي، عن أبى عبد الله (ع) قال: قلت: لم جعل استلام الحجر؟ - فقال: إن الله حيث أخذ ميثاق بنى آدم دعا الحجر من الجنة فأمره بالتقام الميثاق، فالتقمه، فهو يشهد لمن وافاه بالحق، قلت: فلم جعل السعي بين الصفا والمروة؟ - قال: لان إبليس تراءى لابراهيم في الوادي، فسعى إبراهيم من عنده كراهة أن يكلمه، وكانت منازل الشيطان، قلت: فلم جعل التلبية؟ - قال: لان الله قال لابراهيم: " وأذن في الناس بالحج " فصعد إبراهيم (ع) على تل، فنادى، فأسمع، فأجيب من كل وجه، قلت: فلم سميت التروية تروية؟ - قال: لانه لم يكن بعرفات ماء، وإنما كانوا يحملون الماء من مكة، فكان ينادى بعضهم لبعض: " ترويتم " فسمى يوم التروية.


93. And from him, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem Al Halby, ‘I asked Abu Abdullah (asws) said, ‘Why was revering the (Black) Stone made to be?’ So he (asws) said: ‘Allah (azwj), when He (azwj) Took the Covenant from the Children of Adam (as), Called the Stone from the Paradise, and Commanded it to take to the Covenant, so it took it, and it testified for the ones who were loyal to the Truth’. I said, ‘So why was the Sa’ee made to be between Al-Safa and Al-Marwa?’ He (asws) Because Iblees (la) appeared to Ibrahim (as) in the valley, so Ibrahim briskly walked away from him (la) out of abhorrence from having to speak to him (la), and these were the places of the Satan (la)’. I said, ‘So why was Talbiyya made to be?’ He (asws) said: ‘Because Allah (azwj) Said to Ibrahim (as): [22:27] And proclaim among the people for the Pilgrimage. So Ibrahim (as) ascended upon a hillock and called out, and it was heard. So he (as) was answered from all directions’. I said, ‘So why was Al-Tarwiyya named as Tarwiyya?’ He (asws) said: ‘Because there did not happen to be any water at Arafat. But rather, they used to carry the water from Makkah. So some of them used to call out to the others, ‘You are irrigating’ (ترويتم), thus the day of Al-Tarwiyya was named as such’.




وعنه، عن على بن محمد القاسانى، عن القاسم بن محمد، عن سليمان بن داود المنقرى، عن أحمد بن يونس، عن أبى هاشم، قال: سألت أبا عبد الله (ع) عن الخلود في الجنة والنار؟ - فقال: أنما خلد أهل النار في النار لان نياتهم كانت في الدنيا أن لو خلدوا فيها أن يعصوا الله أبدا، وإنما خلد أهل الجنة في الجنة لان نياتهم كانت في الدنيا أن لو بقوا فيها أن يطيعوا الله أبدا، فبالنيات خلد هؤلاء وهؤلاء، ثم تلا قوله تعالى: " قل كل يعمل على شاكلته " أي على نيته.


94. And from him, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Manqary, from Ahmad Bin Yunus, from Abu Hashim who said, ‘I asked Abu Abdullah (asws) about the eternal life in the Paradise and the Fire?’ So he (asws) said: ‘But rather, eternity for the inhabitants of the Fire, in the Fire, is because their intentions in the world were such that they had been therein forever, they would have disobeyed Allah (azwj) forever. But rather, eternity for the inhabitants of the Paradise is because their intentions were such in the world that hand they remain therein, they would have obeyed Allah (azwj) forever. Thus, it is due to the intentions that eternity is for these ones as well as for those ones’. Then the Imam (asws) recited the Words of the High [17:84] Say: Every one acts according to his own disposition – i.e., upon his intention’.




عنه، عن يعقوب بن يزيد، وأبوه، عن ابن أبى عمير، عن ابن أذينة، عن بكير بن أعين، عن أبى جعفر (ع) قال: قلت له: رجل شك ولم يدر أربعا صلى أو اثنتين وهو قاعد؟ - قال: يركع ركعتين وأربع سجدات وهو جالس.


95. From him, from Yaqoub Bin Yazeed, and his father, from Ibn Abu Umeyr, from Ibn Azina, from Bakeyr Bin Ayn, ‘I said to Abu Ja’far (asws), ‘A man doubts and does not know whether he Prayed four (Cycles) or two, and he is seated?’ The Imam (asws) said: ‘He should perform two bowings and four Prostrations, while he is seated’.




عنه، عن أبيه، عن ابن أبى عمير، عن بعض رجاله، قال: قال أبو سعيد الخدرى، كنت مع النبي صلى الله عليه وآله بمكة إذ ورد عليه أعرابي طويل القامة عظيم الهامة، محتزم بكساء وملتحف بعبآء قطوانى، قد تنكب قوسا له وكنانة، فقال للنبى صلى الله عليه وآله: يا محمد أين على بن أبى طالب من قلبك؟ - فبكى رسول الله صلى الله عليه وآله بكاء شديدا حتى ابتلت وجنتاه من دموعه، وألصق خده بالارض، ثم وثب كالمنفلت من عقاله، وأخذ بقائمة المنبر، ثم قال: يا أعرابي والذى فلق الحبة وبرأ النسمة وسطح الارض على وجه الماء لقد سألتنى عن سيد كل أبيض وأسود، وأول من صام وزكى وتصدق، وصلى القبلتين، وبايع البيعتين، وهاجر الهجرتين، وحمل الرايتين، وفتح بدرا وحنين، ثم لم يعص الله طرفة عين، قال: فغاب الاعرابي من بين يدى رسول الله صلى الله عليه وآله فقال رسول الله صلى الله عليه وآله لابي سعيد: يا أخا جهينة هل عرفت من كان يخاطبني في ابن عمى على بن أبيطالب؟ - فقال: الله و رسوله أعلم، قال: كان والله جبرئيل، هبط من السماء ألى الارض ليأخذ عهودكم و مواثيقكم لعلى بن أبى طالب (ع).


96. From him, from his father, from Ibn Abu Umeyr, from one of his men, from Abu Saeed Al Khudry who said, ‘I was in the presence of the Holy Prophet (saww) at Makkah, when a tall Bedouin with a great head came up wearing respectable clothes and wrapped up in a Qatwany cloak, carrying a bow of his and a quiver. So he said, ‘O Muhammad (saww)! Where is Ali (asws) Bin Abu Talib (asws) from your (saww) heart?’ So Rasool-Allah (saww) cried with an intense crying to the extent that his (saww) face was affected from his (saww) tears, and he (saww) placed his (saww) cheek upon the ground. Then Rasool-Allah (saww) rose up and grabbed a section of the Pulpit. Then he (saww) said: ‘O Bedouin! By the One (azwj) Who Split the seed and Formed the person on the surface of the earth and the face of the water, you have asked me (saww) about the Chief of every white and black (person), and the first one to Fast, and give Zakaat, and charity, and Pray to the two Qiblahs, and pledged two allegiances, and emigrated with two emigrations, and carried two flags, and conquered Badr and Hunayn, then did not disobey Allah (azwj) even for the blink of an eye’. The Imam (asws) said: ‘Then the Bedouin disappeared from in front of Rasool-Allah (saww). So Rasool-Allah (saww) said to Abu Saeed (Al-Khudry): ‘O brother of Juheyna! Did you recognise who was the one who addressed me (saww) with regards to my (saww) cousin Ali (asws) Bin Abu Talib (asws)?’ So he said, ‘Allah (azwj) and His (azwj) Rasool (saww) are more knowing’. Rasool-Allah (saww) said: ‘By Allah (azwj), it was Jibraeel (as), having descended from the sky to the earth in order to take your oaths and your Covenants for Ali (asws) Bin Abu Talib (asws)’.




عنه، عن أبى طالب عبد الله بن الصلت، عن أبى هدية، قال: حدثنى أنس بن مالك أن رسول الله صلى الله عليه وآله كان ذات يوم جالسا على باب الدار ومعه على بن أبى طالب (ع) إذ أقبل شيخ فسلم على رسول الله صلى الله عليه وآله فقال رسول الله صلى الله عليه وآله لعلى (ع): أتعرف الشيخ؟ - فقال على (ع)، ما أعرفه، فقال صلى الله عليه وآله: هذا إبليس، فقال على (ع): لو علمت يا رسول الله لضربته ضربة بالسيف، فخلصت أمتك منه، قال: فانصرف إبليس إلى على فقال له: ظلمتني يا أبا الحسن، أما سمعت الله عزوجل يقول: " وشاركهم في الاموال والاولاد " فو الله ما شاركت أحدا أحبك في أمه.


97. From him, from Abu Talib Abdullah Bin Salt, from Abu Hadiya who said, ‘Anas Bin Malik narrated to me that one day Rasool-Allah (saww) was seated at the door of the house and with him (saww) was Ali (asws) Bin Abu Talib (asws), when an old man came up and greeted Rasool-Allah (saww). So Rasool-Allah (saww) said to Ali (asws): ‘Do you (asws) recognise the old man?’ So Ali (asws) said: ‘(please) inform me (asws)’. So Rasool-Allah (saww) said: ‘This is Iblees (la)’. So Ali (asws) said: ‘Shall I (asws), O Rasool-Allah (saww), finish him (la) off with one strike of my (asws) sword to save your (saww) community (from being destroyed by him (la))?’. Rasool-Allah (saww) said: ‘So Iblees (la) went to Ali (asws) and said to him (asws), ‘You (asws) are being unjust to me (la), O Abu Al-Hassan (asws), but, have you (asws) not heard Allah (azwj) Mighty and Majestic Saying [17:64] and share with them in wealth and the children. So, by Allah (azwj), I (la) not be an associate with anyone in his mother, the one who loves you (asws)’.




عنه، عن على بن حسان الواسطي رفع الحديث قال: أتت امرأة من الجن إلى رسول الله صلى الله عليه وآله فآمنت به وحسن إسلامها، فجعلت تجئ كل أسبوع، فغابت عنه أربعين يوما ثم أتته، فقال لها رسول الله صلى الله عليه وآله: ما الذى أبطأك يا جنية؟ - فقالت: يا رسول الله أتيت البحر الذى هو محيط بالدنيا في أمر أردته، فرأيت على شط ذلك البحر صخرة خضراء وعليها رجل جالس قد رفع يديه إلى السماء وهو يقول: " اللهم إنى أسألك بحق محمد وعلى وفاطمة والحسن والحسين إلا ما غفرت لى "، فقلت له: من أنت؟ - قال: أنا إبليس، فقلت، ومن أين تعرف هؤلاء؟ - قال: إنى عبدت ربى في الارض كذا وكذا سنة، وعبدت ربى في السماء كذا وكذا سنة، ما رأيت في السماء أسطوانة إلا وعليها مكتوب " لا إله إلا الله، محمد رسول الله، على أمير المؤمنين أيدته به ".


98. From him, from Ali Bin Hasaan Al Wasity, raising the Hadeeth, said, ‘There came to Rasool-Allah (saww), a female Jinn. So she believed in him (saww) and her Islam was good. So she ended up coming every week. She was absent from him (saww) for forty days, then she turned up. So Rasool-Allah (saww) said to her: ‘What slowed you down, O Jinni?’ So she said, ‘O Rasool-Allah (saww)! I came up to the sea which encompasses the world with regard to a matter which I intended for. So I saw upon the coast of that sea, a green rock, and upon it was a man seated, and he had his hands raised towards the sky and he was saying, ‘Our Allah (azwj)! I ask You (azwj) by the right of Muhammad (saww), and Ali (asws), and Fatima (asws), and Al-Hassan (asws), and Al-Husayn (asws), that You (azwj) should Forgive me’. So I said to him, ‘Who are you?’ He said, ‘I am Iblees (la)’. So I said, ‘And from where do you recognise them (asws)?’ He (la) said: ‘I (la) worshipped my (la) Lord (azwj) in the earth for such and such years, and I (la) worshipped my (la) Lord (azwj) in the sky for such and such years. I did not see in the sky any pillar except that there was Inscribed upon it: ‘There is no god except for Allah (azwj); Muhammad (saww) is His (azwj) Rasool (saww); Ali (asws) Amir Al-Momineen (asws), he (saww) (Rasool-Allah (saww)) is supported by him (asws)’.




عنه، عن أبيه، عن أبى هاشم الجعفري رفع الحديث قال: قال أبو عبد الله (ع)، دخل أمير المؤمنين (صلوات الله عليه) المسجد ومعه الحسن (ع) فدخل رجل، فسلم عليه، فرد عليه شبيها بسلامه، فقال: يا أمير المؤمنين جئت أسألك فقال: سل، قال: أخبرني عن الرجل إذا نام أين تكون روحه؟ - وعن المولود الذى يشبه أباه كيف يكون؟ - وعن الذكر والنسيان كيف يكونان؟ - قال: فنظر أمير المؤمنين (ع) إلى الحسن (ع) فقال: أجبه، فقال الحسن: إن الرجل إذا نام فان روحه متعلقة بالريح، والريح متعلقة بالهواء، فإذا أراد الله أن يقبض روحه جذب الهواء الريح، وجذبت الريح الروح، وإذا أراد الله أن يردها في مكانها جذبت الروح الريح، وجذبت الريح الهواء، فعادت إلى مكانها، وأما المولود الذى يشبه أباه، فان الرجل أذا واقع أهله بقلب ساكن وبدن غير مضطرب وقعت النطفة في الرحم، فيشبه الولد أباه، وإذا واقعها بقلب شاغل وبدن مضطرب، فوقعت النطفة في الرحم، فان وقعت على عرق من عروق أعمامه يشبه الولد أعمامه، وإن وقعت على عرق من عروق أخواله يشبه الولد أخواله، وأما الذكر والنسيان، فان القلب في حق، والحق مطبق عليه، فإذا أراد الله أن يذكر القلب سقط الطبق، فذكر، فقال الرجل: " أشهد أن لا إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله، وأشهد أن أباك أمير المؤمنين وصى محمد حقا حقا، ولم أزل أقوله، وأشهد أنك وصيه، وأشهد أن الحسين وصيك، حتى أتى على آخرهم "، فقال: قلت لابي عبد الله (ع): فمن كان الرجل؟ - قال: الخضر (ع).


99. From him, from his father, from Abu Hashim Al Ja’fary, raising the Hadeeth, said, ‘Abu Abdullah (asws) said: ‘Amir Al-Momineen (asws) entered the Masjid and with him (asws) was Al-Hassan (asws). A man came up and greeted him (asws), so he (asws) returned it with a similar greeting. So he said, ‘O Amir Al-Momineen (asws)! I have come to ask you (asws)’. So he (asws) said: ‘Ask’. He said, ‘Inform me about the man when he sleeps, where does his soul go to? – And about the male born who resembles his father, how that happens? – and about the remembrance and the forgetfulness, how do they come to be?’ The Imam (asws) added then Amir Al-Momineen (asws) looked towards Al-Hassan (asws) and said: ‘Answer him’. So Al-Hassan (asws) said: ‘When the man sleeps, his soul meets with the winds, and the winds meet up with the atmosphere. So when Allah (azwj) Intends to Capture his soul, the atmosphere attracts the wind, and the wind attracts the soul. And when Allah (azwj) Intends to Return it in its place, the soul attracts the wind, and the wind attracts the atmosphere. Thus it returns to its place. And as for the male born who resembles his father, so it is when the man comes to his wife with a tranquil heart, and a body which is not restless, the seed occurs in the womb, therefore child resembles its father. But when he comes to her with a concerned heart and a restless body, so the seed occurs in the womb. So if it occurs upon a vein from the veins of his paternal uncles, so the boy would resemble his paternal uncle, and if it occurs upon a vein from the veins of his maternal uncles, the boy would resemble his maternal uncle. And as for the remembrance and the forgetfulness. So, for the heart there are layers upon it. So when Allah (azwj) Intends that the heart should remember, a layer drops off, so it remembers’. So the man said: ‘I testify that there is no god except for Allah (azwj) with no associates to Him (azwj); and I testify that Muhammad (saww) is His (azwj) servant and His (azwj) Rasool (saww); and I testify that your (asws) father (asws) Amir Al-Momineen (asws) is a successor (asws) of Muhammad (saww), truly, truly; and I will not stop saying it. And I testify that you (asws) are his (asws) successor (asws); and I testify that Al-Husayn (asws) is your (asws) successor (asws), until I come to the last of them (asws)’. So he (the narrator) said, ‘I said to Abu Abdullah (asws), ‘So who was the man?’ The Imam (asws) said: ‘Al-Khizr (as)’.




وعنه، عن أبيه، عن يونس بن عبد الرحمن، عن جميل بن دراج، قال: سألت أبا عبد الله (ع) عن شئ من الحلال والحرام؟ - فقال: إنه لم يجعل شئ إلا لشئ


100. And from him, from his father, from Yunus Bin Abdul Rahman, from Jameel Bin Daraaj who said, ‘I asked Abu Abdullah (asws) about something from the Permissible and the Prohibited?’ So he (asws) said: ‘(Allah (azwj)) did not Make anything but for something’.




وعنه، عن أبيه، عن حماد بن عثمان، عن عبيد بن زرارة، عن أبى عبد الله (ع) قال: كنت عند زياد بن عبيدالله وجماعة من أهل بيتى، فقال، يا بنى على ويا بنى فاطمة ما فضلكم على الناس؟ - فسكتوا، فقلت: إن من فضلنا على الناس أنا لا نحب أنا من أحد سوانا، وليس أحد من الناس لا يحب أنه منا إلا أشرك، ثم قال: ارووا هذا.


101. And from him, from his father, from Hamaad Bin Usmaan, from Ubeyd Bin Zarara, Abu Abdullah (asws) says I (asws) was in the presence of Ziyad Bin Abdullah and a group of my (asws) family members. So he said, ‘O sons of Ali (asws) and Fatima (asws)! What is your merit over the people?’ So they were silent, so I (asws) said: ‘From our (asws) merits over the people is that I (asws) do not love myself (asws) to be from anyone except from us (asws), and there is none from the people who does not love to be from us (asws) except that he is included’. Then the Imam (asws) said (to us): ‘You may report this’.




وعنه، عن أبيه، عن حماد بن عيسى، عن حريز بن عبد الله، عن محمد بن إسحق، قال: قال أبو جعفر (ع): أتدرى من أين صارت مهور النساء أربعة آلاف؟ - قلت: لا، قال: إن أم حبيبة بنت أبى سفيان كانت بالحبش، فخطبها النبي صلى الله عليه وآله فساق عنه النجاشي أربعة آلاف، فمن ثمة ترى هؤلاء يأخذون به، فأما المهر فاثنا عشر أوقية ونش.


102. And from him, from his father, from Hamaad Bin Isa, from Hareyz Bin Abdullah, from Muhammad Bin Is’haq who said, ‘Abu Ja’far (asws) said: ‘Do you know from where the dowry of the women came to be four thousand?’ I said, ‘No’. He (asws) said: ‘Umm Habiba, daughter of Abu Sufyan was at Ethiopia. So the Prophet (saww) addressed her, but Al-Najjashi bound it at four thousand Dirhams. So the one who see those, should take by it. But, as for the dowry, it is twelve thousand ounces (of gold?) and nothing more’.




وعنه، عن ابن محبوب، عن مالك بن عطية، عن حبيب السجستاني، قال: قال أبو جعفر (ع): إنما سميت سدرة المنتهى لان أعمال أهل الارض تصعد بها الملائكة الحفظة إلى محل السدرة، وقال: الحفظة الكرام البررة دون السدرة، يكتبون ما ترفعه إليهم الملائكة من أعمال العباد في الارض وينتهون بها إلى محل السدرة.


103. And from him, from Ibn Mahboub, from Maalik Bin Atiya, from Habeeb Al Sajastany who said, ‘Abu Ja’far (asws) said: ‘But rather, Sidrat Al-Muntaha has been named as such because the Protective Angels ascend with the deeds of the people of the earth to a place of Al-Sidrat’. And the Imam (asws) said: ‘The honourable protectors are the righteous, besides Al-Sidrat. They are writing what the Angel raise to them, from the deeds of the servants in the earth, and they end up with these to a place of Al-Sidrat’.




وعنه، عن محمد بن على، عن محمد بن أسلم، عن عبد الرحمان بن سالم، عن المفضل بن عمر قال: قلت لابي عبد الله (ع: أخبرني جعلت فداك لم حرم الله الخمر والميتة والدم ولحم الخنزير؟ - فقال: إن الله تبارك وتعالى لم يحرم ذلك على عباده وأحل لهم سواه من رغبة منه فيما حرم عليهم ولا زهدا فيما أحل لهم، ولكنه عزوجل خلق الخلق وعلم ما يقوم به أبدانهم وما يصلحهم، فأحله لهم وأباحه تفضلا منه عليهم به تبارك وتعالى لمصلحتهم وعلم عزوجل ما يضرهم فنهاهم عنه وحرمه عليهم، ثم أباحه للمضطر وأحله في الوقت الذى لا يقوم بدنه إلا به، فأمره أن ينال منه بقدر البلغة لا غير ذلك، ثم قال: أما الميتة فلا يدمنها أحد إلا ضعف بدنه ونحل جسمه وذهبت قوته وانقطع نسله، ولا يموت آكل الميتة إلا فجاءة، وأما الدم فانه يورث آكله الماء الاصفر ويبخر الفم ويسئ الخلق، ويورث الكلف والقسوة للقلب، وقلة الرأفة والرحمة، حتى لا يؤمن أن يقتل ولده ووالديه، ولا يؤمن على حميمه، ولا يؤمن على من يصحبه، وأما لحم الخنزير فان الله تبارك وتعالى مسخ قوما في صور شتى شبه الخنزير والدب والقرد وما كان من الامساخ، ثم نهى عن أكلها وأكل شبهها لكى لا ينتفع بها ولا يستخف بعقوبته، وأما الخمر فانه حرمها لقطها وفسادها، وقال: مد من الخمر يورث الارتعاش، ويذهب بنوره، ويهدم مروءته، ويحمله على أن يجسر على المحارم من سفك الدماء وركوب الزنا، ولا يؤمن إذا سكر أن يثب على من حرمه ولا يعقل ذلك، والخمر لا تزيد شاربها ألا كل شر.


104. And from him, from Muhammad Bin Ali, from Muhammad Bin Aslam, from Abdul Rahman Bin Saalim, from Al Mufazzal, from Al Mufazzal Bin Umar who said, ‘I said to Abu Abdullah (asws), ‘Inform me, may I be sacrificed for you (asws), why did Allah (azwj) Forbid the wine, and the dead, and the blood, and the flesh of the swine?’ So the Iman (asws) said: ‘Allah (azwj) Blessed and High did not Forbid that upon His (azwj) servants, and Permitted for them the rest of it due to the wishing from it regarding what is Forbidden unto them, nor due to the ascetism regarding what was Permissible unto them. But, the Mighty and Majestic Created the creatures, and Knows what their bodies are strengthened with and what is correct for them, thus He (azwj) Permitted it for them, and Allowed it by His (azwj) Grace unto them, the Blessed and High, for them for their own correctness. And the Mighty and Majestic Knows what harms them, so He (azwj) Prevent it from them and Prohibited it to them. Then Allah (azwj) Allowed the restless, and Permitted it for him at a time when his body cannot stand except by it. So Allah (azwj) Commanded him to take from it accordingly, but not other than that. Then the Imam (asws) said: ‘But, as for the dead, no one partakes it except that it weakens his body, and wastes away his body, and his strength goes away, and his lineage is cut off. And the eater of the dead does not die, except for suddenly’. And as for the blood, so its consumer would inherit the yellow water, and steaming of the mouth, and evil manners, and inherit the freckles and cruelty of the heart, and lack of compassion and mercy, to the extent that there would be no safety if he were to kill his children, or his parents, and there is no safety upon his intimate spouse, nor any safety upon his companions. And as for the flesh of the swine, so Allah (azwj) Blessed and High Metamorphosed a people in various images, resembling the pigs, and the bears, and the monkeys, and whatever was from the metamorphosed ones. Then Allah (azwj) Forbid from eating it, and eating what resembles it as there is no benefit with it, and (the people) should not underestimate the Punishment (for eating these). And as for the wine, so Allah (azwj) Forbade it due to its corruption and Rasool-Allah (saww) said: ‘A handful of the wine would make one inherit the jitters, and his light would go away, and demolish his manhood, and carry him upon that he would have the audacity upon the Prohibition from the shedding of the blood and indulging in adultery. And there is no safety when he is intoxicated, that he would not pounce upon the one who is forbidden unto him, nor would he make sense of that. And the wine, it does not increase its drinker, except for every evil’.




وعنه، عن محمد بن على، عن عمرو بن عثمان، عن محمد بن عبد الله، عن رجل، عن أبى عبد الله (كذا فيما عندي من النسخ).


105. And from him, from Muhammad Bin Ali, from Amro Bin Usman, from Muhammad Bin Abdullah, from a man, (It has been narrated) from Abu Abdullah (asws) (for example, what is in my possession from the metamorphosis)’.




وعنه، عن محمد بن على عن محمد بن أسلم، عن الحسين بن خالد، قال: سألت أبا الحسن موسى (ع) عن الفيل، هل يحل أكله؟ - فقال: لا، فقلت: ولم ذلك؟ - قال: لانه مثلة، وقد حرم الله لحوم الامساخ ولحوم ما مثل به في صورها.


106. And from him, from Muhammad Bin Ali Bin Muhammad Bin Aslam, from Al Husayn Bin Khalid who said, ‘I asked Abu Al-Hassan Musa (as) about the elephant, is it permissible to eat it?’ So the Imam (asws) said: ‘No’. So I said, ‘And why is that?’ The Imam (asws) said: ‘Because it is a resemblance, and Allah (azwj) has Forbidden the flesh of the metamorphosed ones, and also the flesh of that which resembles to its image’.




وعنه، عن أبيه، عن عمرو بن عثمان، عن الحسين بن خالد قال: كتبت لابي - الحسن (ع): كيف صار الحاج لا يكتب عليه ذنب أربعة أشهر من يوم يحلق رأسه؟ - فقال: إن الله أباح للمشركين الحرم أربعة أشهر إذ يقول: " فسيحوا في الارض أربعة أشهر " فأباح للمؤمنين إذا زاروه جلاء من الذنوب أربعة أشهر، وكانوا أحق بذلك من المشركين.


107. And from him, from his father, from Amro Bin Usman, from Al Husayn Bin Khalid who said, ‘I wrote to Abu Abdullah (asws), ‘How did the Pilgrim become such that no sin is Written against him for four months from the day he shaves off his head?’ So the Imam (asws) said: ‘Allah (azwj) Permitted for the Polytheists, four months when He (azwj) Said [9:2] So go about in the land for four months. So Allah (azwj) Permitted for the Believers, when they visit Him (azwj), evacuation from the sins for four months. And they were more deserving of that than the Polytheists’.




وعنه، عن أبيه، عن محمد بن سنان، عن بعض أصحابه، عن أبى عبد الله (ع) قال: سمعت أبا عبد الله (ع) يقول: من علم أنا لا نقول إلا حقا فليكتف منا بما نقول، فان سمع منا خلاف ما يعلم فليعلم أن ذلك دفاع منا عنه.


108. And from him, from his father, from Muhammad Bin Sinan, from one of his companions, ‘I heard Abu Abdullah (asws) saying: ‘The one, who knows that we (asws) do not speak except for truth, should be content with what we (asws) are saying. So if he were to hear from us (asws) different from what he already knows, so he should know that, that is a defence from us (asws) for him’.




وعنه، عن أبيه، عن ثعلبة، عن معاوية، قال سألت أبا عبد الله (ع) عن عرفات، لم سمى عرفات؟ - فقال: إن جبرئيل (ع) خرج بابراهيم (ع) خصوصية يوم عرفة، فلما زالت الشمس قال له جبرئيل: " يا إبراهيم اعترف بذنبك، واعرف مناسكك "، وقد عرفه ذلك فسميت عرفات لقول جبرئيل (ع): " اعترف واعرف ".


109. And from him, from his father, from Sa’alba, from Muawiya who said, ‘I asked Abu Abdullah (asws) about Arafat, why was it named as Arafat?’ So the Imam (asws) said: ‘Jibraeel (as) went out with Ibrahim (as) especially on the day of Arafat. So when sun set, Jibraeel (as) said to him (as): ‘O Ibrahim (as)! Acknowledge your (as) errors, and recognise your (as) rituals’. So he (as) recognised that. Thus, Arafat was named as such due to the words of Jibraeel (اعترف واعرف)’.




وعنه، عن أبيه، عن محمد بن سنان، عن إسماعيل بن جابر وعبد الكريم بن عمرو، عن عبد الحميد بن أبى الديلم، عن أبى عبد الله (ع) قال: إن الله اصطفى آدم ونوحا، وهبطت حواء على المروة، وإنما سميت المروة لان المرئة هبطت عليها، فقطع للجبل إسم من إسم المراة، وسمى النساء لانه لم يكن لآدم أنس غير حواء، وسمى المعرف لان آدم اعترف عليه بذنبه، وسميت جمع لان آدم (ع) أمر أن ينبطح في بطحاء جمع، فانبطح حتى انفجر الصبح، ثم أمر أن يصعد جبيل جمع، وأمر إذا طلعت الشمس أن يعترف بذنبه، ففعل ذلك آدم (ع)، وإنما جعله اعترافا ليكون سنة في ولده، فقرب قربانا وأرسل الله تبارك وتعالى نارا من السماء فقبضت قربان آدم (ع).


110. And from him, from his father, from Muhammad Bin Sinan, from Ismail Bin Jabir and Abdul Kareem Bin Amro, from Abdul Hameed Bin Abu Al Daylam, Abu Abdullah (asws) has said: ‘Allah (azwj) Chose Adam (as) and Noah (as), and Caused Hawwa (as) to descend upon Al-Marwa. But rather it has been named as Al-Marwa because the woman (المرئة) descended upon it. So the section of the mountain was named from the name of the woman, and the woman (النساء) because Adam (as) did not have loving kindness for other than Hawwa (as). And Al-Ma’raf (Arafat) has been named as such because Adam (as) acknowledged (اعترف) his (as) error over there. And the gathering (جمع) has been named as such because Adam (as) was Commanded to walk about in all of the land of ‘بطحاء’ (Mecca), so Adam (as) continued to walk until the Fajr time, so then he (as) was asked to go to the top of the mountain and when the sun rose he (as) was Commanded to ask for Forgiveness, thus this was collectively accomplished by Adam (as) which became Sunnah for his (as) children. Then Adam (as) offered a sacrifice, which was taken back by the Fire Sent down by Allah (azwj) (as a sign of acceptance).




وعنه، عن أبيه، عن فضالة وصفوان، عن معاوية بن عمار، عن أبى عبد الله (ع) قال: سميت التروية لان جبرئيل (ع) أتى إبراهيم (ع) يوم التروية، فقال: يا إبراهيم ارتو من الماء لك ولاهلك، ولم يكن بين مكة وعرفات ماء، ثم مضى به إلى الموقف، فقال: " اعترف واعرف مناسكك "، فذلك سميت عرفة، ثم قال له: " ازدلف إلى المشعر الحرام " فسميت المزدلفة.


111. And from him, from his father, from Fazalat and Safwan, from Muawiya Bin Amaar, Abu Abdullah (asws) has said: ‘Al-Tarwiyya has been named as such because Jibraeel (as) came to Ibrahim (as) on the day of Al-Tarwiyya, so he (as) said: ‘O Ibrahim (as)! Draw water for yourself (as) or else you (as) will die’. And there did not happen to be any water in between Makkah and Arafaat. Then he (as) went by it to the Pausing station, so he (as) said: ‘I (as) acknowledge and recognise (اعترف واعرف) Your (azwj) Rituals. Thus, it is due to that Arafaat was named as such. Then he (as) said to him (as): ‘(Azdalaf) to the Signs of the Sanctuary’. So Al-Muzdalifa was named as such’.




عنه، عن أبيه، عن ابن أبى عمير، عن حماد، عن الحلبي، قال: سألت أبا عبد الله (ع) لم سميت التروية؟ - قال: لانه لم يكن بعرفات ماء وكانوا يستقون من مكة الماء لريهم، وكان يقول بعضهم لبعض: " ترويت من الماء "، فسميت التروية.


112. From him, from his father, from Ibn Abu Umeyr, from Hamaad, from Al Halby who said, ‘Abu Abdullah (asws) was asked, ‘Why was Al-Tarawiyya named as such?’ He (asws) said: ‘Because there did not happen to be any water at Arafaat, and they used to draw water from Makkah for their irrigation. And some of them used to say to the others, ‘You are irrigating (Tarwiyyat) from the water’. So it was named at Al-Tarwiyya’.




وعنه، عن أبيه ومحمد بن على، عن على بن النعمان، عن سعيد الاعرج، عن أبى عبد الله (ع) قال: إنما سميت البيت العتيق لانه أعتق من الغرق وأعتق الحرم معه، كف عنه الماء.


113. And from him, from his father and Muhammad Bin Ali, from Ali Bin Al No’man, from Saeed Al A’araj, Abu Abdullah (asws) has said: ‘But rather, the Bayt Al-Ateeq has been named as such because it has been redeemed from the drowning, and redeemed from the Sanctuary along with it. The water (from the flood of Noah (as)) refrained from it’.




وعنه، عن أبيه، عن ابن أبى عمير، عن حماد، عن الحلبي قال: قلت لابي عبد الله (ع): لم سميت بكة؟ - قال: لان الناس يبك بعضهم بعضا بالايدي


114. And from him, from his father, from Ibn Abu Umeyr, from Hamaad, from Al Halby who said, ‘I said to Abu Abdullah (asws), ‘Why has Bakka been named as such?’ He (asws) said: ‘Because the people cried, some of them to the others with their hands’.




عنه، عن أبيه، عن حماد بن عيسى، عن أبان بن عثمان، عمن أخبره، عن أبى جعفر (ع) قال: قلت: لم سميت البيت العتيق؟ - قال: هو بيت حر عتيق من الناس، لم يملكه أحد.


115. From him, from his father, from Hamaad Bin Isa, from Aban Bin Usman, from the one who informed him, Abu Ja’far (asws), was asked, ‘Why has Bayt Al-Ateeq been named as such?’ He (asws) said: ‘It is a free house, emancipated from the people. No one owns it’.




وعنه، عن ابن فضال، عن مفضل بن صالح، عن ليث المرادى قال: قلت لابي - عبد الله (ع): مسجد الفضيخ لم سمى؟ - قال: النخل يسمى الفضيخ، فلذلك سمى.


116. And from him, from Ibn Fazaal, from Mufazzal Bin Salih, from Lays Al Murady who said, ‘I said to Abu Abdullah (asws), ‘Why has Masjid Al-Fazeekh been named as such?’ He (asws) said: ‘The palm tree called Al-Fazeekh, so it is due to that it has been named as such’.




وعنه، عن أبيه، عن حماد بن عيسى وفضالة، عن معاوية بن عمار، قال: قلت لابي عبد الله (ع): أقوم أصلى والمرأة جالسة بين يدى أو مارة؟ - فقال: لا بأس، إنما سميت بكة لانه يبك فيها الرجال والنساء.


117. And from him, from his father, from Hamaad Bin Isa and Fazaalat, from Muawiya Bin Amaar who said, ‘I said to Abu Abdullah (asws), ‘I stand to Pray, and the woman is seated in front, or a person?’ So he (asws) said: ‘There is no problem. But rather, Bakka has been named as such because the man and the woman wept in it’.




وعنه، عن أبيه، عن ابن أبى عمير رفعه عن أحدهما (ع) أنه سئل عن تقبيل الحجر؟ - فقال: إن الحجر كان درة بيضاء لى الجنة، وكان آدم يراها، فلما أنزلها الله عزوجل إلى الارض نزل إليها آدم (ع) فبادر فقبلها (ع) فأجرى الله تبارك وتعالى بذلك السنة.


118. And from him, from his father, from Ibn Abu Umeyr, raising it, (It has been narrated) from one of the two (asws) (5th or 6th Imam (asws)), having been asked about kissing the (Black) Stone?’ So the Imam (asws) said: ‘The (Black) Stone was a white jewel of the Paradise, and Adam (as) had seen it. So, when Allah (azwj) Mighty and Majestic Made it to descend to the earth, it descended (near) to Adam (as). So he (as) hastened towards it and kissed it. Thus, Allah (azwj) Blessed and High Made it a Sunnah due to that’.




وعنه، عن أبيه، عن ابن أبى عمير، عن معاوية بن عمار، قال: سألته عن السعي فقال: إن إبراهم (ع) لما خلف هاجر وإسماعيل بمكة عطش إسماعيل فبكى، فخرجت هاجر حتى علت على الصفا وبالوادى أشجار، فنادت " هل بالوادي من أنيس؟ " فلم - يجبها أحد، فانحدرت حتى علت على المروة، فنادت " هل بالوادي من أنيس؟ " فلم تزل تفعل ذلك حتى فعلته سبع مرات، فلما كانت السابعة هبط عليها جبرئيل (ع) فقال لها: أيتها المرأة من أنت؟ - قالت: أنا هاجر أم ولد إبراهيم، قال لها: وإلى من خلفك؟ - قالت: أما إذا قلت ذلك لقد قلت له: يا إبراهيم إلى من تخلفنى ههنا؟ - فقال: إلى الله عز وجل أخلفك، فقال لها جبرئيل (ع): نعم ما خلفك إليه، ولقد وكلك إلى كاف فارجعي إلى ولدك، فرجعت إلى البيت وقد انبعث زمزم والماء ظاهر يجرى، فجمعت حوله التراب فحبسته، قال أبو عبد الله (ع): ولو تركته لكان سيحا، ثم مر ركب من اليمن ولم يكونوا يدخلون مكة، فنظروا إلى الطير مقبلة على مكة من كل فج، فقالوا: ما أقبلت الطير على مكة إلا وقد رأت الماء، فمالوا إلى مكة حتى أتوا موضع البيت، فنزلوا واستقوا من الماء وتزودوا منه ما يكفيهم وخلفوا عندهما من الزاد ما يكفيهما، فأجرى الله لهم بذلك رزقا. وروى محمد بن خلف، عن بعض أصحابه، قال: فكان الناس يمرون بمكة فيطعمونهم من الطعام ويسقونهم من الماء.


119. And from him, from his father, from Ibn Abu Umeyr, from Muawiya Bin Amaar who said, ‘I asked him (asws) about the ‘Saee’, so he (asws) said: ‘When Ibrahim (as) left behind Hajar (as) and Ismail (as) at Makkah, Ismail (as) became thirsty and cried. So she (as) went out upon Al-Safa, and trees were at the valley, so she (as) called out: ‘Is there anyone in the valley with kindness?’ But, no one answered her (as). So she (as) came down the slope until she (as) climbed upon Al-Marwa, so she (as) called out: ‘Is there anyone in the valley with kindness?’ She (as) did not cease to do that until she (as) had done it seven times. So when it was the seventh time, Jibraeel (as) descended unto her (as) and said to her (as): ‘O woman! Who are you (as)?’ She (as) said: ‘I (as) am Hajar (as), mother (as) of the boy (as) Ismail (as)’. He (as) said to her (as): ‘And to whom did he (as) leave you (as) behind?’ She (as) said: ‘But, when I (as) said to him (as): ‘O Ibrahim (as)! To whom are you (as) leaving me (as) behind over here?’ So he (as) said: ‘To Allah (azwj) Mighty and Majestic, that I (as) leave you (as) behind’. So Jibraeel (as) said to her (as): ‘Yes, he (as) left you (as) behind, to the One (azwj) Who is Sufficient. So, return to your (as) son (as)’. So she (as) returned to the House (Kaabah), and Zamzam had spewed and water had appeared flowing. So she (as) gathered the sand around it, to contain it. Abu Abdullah (asws) said: ‘And had she (as) left it, it would have evaporated. Then riders from Al-Yemen passed by, and they had yet to enter Makkah. So they looked at the birds around Makkah from every ravine, so they said, ‘The birds would not have gathered upon Makkah except that they had seen the water. So they came to Makkah until they came to the place of the House (Kaabah). So they encamped and drew from the water, and took provision from it what sufficed them, and left with the two of them (as), such provisions that would suffice for them (as). Thus, Allah (azwj) Made the sustenance to flow for them (as), by way of that’. And Muhammad Bin Khalaf reported, from one of his companions who said, ‘The people used to pass by Makkah, and they would feed them (as) from the food, and they (as) (in turn) would quench them from the water’.




وعنه، عن أبيه، عن ابن أبى عمير، عن بعض أصحابه، قال: سألته عن السعي بين الصفا والمروة؟ - فقال: إن هاجر لما ولدت إسماعيل (ع) دخل سارة غيرة شديدة فأمر الله إبراهيم (ع) أن يطيعها، فقال: يا إبراهيم احمل هاجر حتى تضعها ببلاد ليس فيها زرع ولا ضرع، فأتى بها البيت وليس بمكة إذ ذاك زرع ولا ضرع ولا ماء ولا أحد، فخلفها عند البيت وانصرف عنها إبراهيم (ع) فبكى.


120. And from him, from his father, from Ibn Abu Umeyr, from one of his companions who said, ‘I asked him (asws) about the ‘Sa’ee’ between Al-Safa and Al-Marwa?’ So he (asws) said: ‘When Hajar (as) was blessed with Ismail (as), intense jealousy entered into Sarah (as). So, Allah (azwj) Commanded Ibrahim (as) that he (as) should listen to her (as), so He (azwj) Said: “O Ibrahim (as)! Carry Hajar (as) until you (as) place her (as) in a town in which there is neither a plantation nor an animal udder”. So he (asws) came with her (as) at the House, and there was not at Makkah any plantation or an animal udder, nor water, nor anyone. So he (as) left her (as) in the presence of the House (Kaabah), and Ibrahim (as) left from her (as). So he (as) cried’.




وعنه، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، قال: قلت لابي - عبد الله (ع): وكان رسول الله صلى الله عليه وآله إذا أتاه الوحى من الله وبينهما جبرئيل يقول: هو ذا جبرئيل، وقال لى جبرئيل، وإذا أتاه الوحى وليس بينهما جبرئيل يصيبه تلك السبتة ويغشاه منه ما يغشاه لثقل الوحى عليه من الله عزوجل.


121. And from him, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim who said, ‘I said to Abu Abdullah (asws), ‘And when Revelation from Allah (azwj) used to come unto Rasool-Allah (saww), Jibraeel (as) used to be in between?’ The Imam (asws) said: ‘He (saww) was with Jibraeel (as), and said ‘Jibraeel (as) said to me (saww)’. And when the Revelation came unto him (saww), and Jibraeel (as) was not in between, that would hit him (saww) and he (saww) would be overwhelmed from it, due to the overwhelming heaviness of the Revelation from Allah (azwj) Mighty and Majestic’.




وعنه، عن أبيه، عن أبان، عن مسمع بن عبد الملك قال: سمعت أبا عبد الله (ع) يقول: لا يختضب الجنب ولا يجامع المختضب ولا يصلى، قلت: جعلت فداك لم لا يجامع المختضب ولا يصلى؟ - لانه مختضب


122. From him, from his father, from Abaan, from Masma’a Bin Abdul Malik who said, ‘I heard Abu Abdullah (asws) saying: ‘Do not dye your sides, and the one who dyes should neither copulate nor Pray’. I said, ‘May I be sacrificed for you (asws), why should the dyed one neither copulate nor Pray?’ He (asws) said: ‘Because of the dye (uncleanness)’.




وعنه، عن أبيه، عن فضالة، عن سيف، عن أبى بكر الحضرمي قال: قلت لابي عبد الله (ع): رجل حلف للسلطان بالطلاق والعتاق، فقال: إذا خشى سيفه وسوطه فليس عليه شئ، يا أبا بكر أن الله عزوجل يعفو، والناس لا يعفون.


123. From him, from his father, from Fazalat, from Sayf, from Abu Bakr Al Hazramy who said, ‘I said to Abu Abdullah (asws), ‘A man oathed for the authority (Sultan) with the divorce and the emancipation’. So he (asws) said: ‘If he feared his sword, or his whip, so there is nothing upon him. Abu Bakr! Allah (azwj) Mighty and Majestic Pardons, but the people do not pardon’.




عنه، عن أبيه، عن صفوان بن يحيى، عن أبى الحسن وأحمد بن محمد بن أبى نصر جميعا، عن أبى الحسن (ع) قال: سألته عن الرجل يستكره على اليمين فيحلف بالطلاق والعتاق وصدقة ما يملك، أيلزمه ذلك؟ - فقال: لا، قال رسول الله صلى الله عليه وآله: " وضع عن أمتى ما أكرهوا عليه، وما لم يطيقوا، وما أخطأوا ".


124. From him, from his father, from Safwan Bin Yahya, from Abu Al Hassan and Ahmad Bin Muhammad Bin Abu Nasr together, (The narrator says) ‘I asked Abu Al-Hassan (asws) about the man who was unwillingly made to swear an oath for the divorce, and the emancipation, and charity of what he owned, is that binding upon him?’ So the Imam (asws) said: ‘No. Rasool-Allah (saww) said: ‘It has been Placed away from my (saww) community, that which they were coerced into, and what they could not tolerate, and what they were mistaken of’.




وعنه، عن أبيه، عن ابن أبى عمير، عن أبى أيوب، عن معاذ بياع الاكسية قال: قلت لابي عبد الله (ع): أنا أستخلف بالطلاق والعتاق فما ترى؟ - أحلف لهم؟ - قال: احلف لهم بما أرادوا إذا خفت.


125. And from him, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Ma’az Baya’a Al Aksiya who said, ‘I said to Abu Abdullah (asws), ‘I swore an oath for the divorce and the emancipation, so what do you (asws) see? Shall I oath for them?’ The Imam (asws) said: ‘Oath for them with what is intended when you fear’.




وعنه، عن أبيه، عن محمد بن سليمان، عن داود بن النعمان، عن عبد الرحيم القصير قال: قال أبو جعفر (ع): أما لو قد قام قائمنا لقد ردت عليه الحميراء حتى يجلدها الحد، وهو ينتقم لامه فاطمة (ع) منها، قلت: جعلت فداك ولم تجلد الحد؟ - قال: لفريتها على أم إبراهيم، قلت: فكيف أخره الله عزوجل للقائم؟ - قال: إن الله بعث محمدا صلى الله عليه وآله رحمة ويبعت القائم (ع) نقمة.


126. And from him, from his father, from Muhammad Bin Suleyman, from Dawood Al No’man, from Abdul Raheem Al Qaseyr who said, ‘Abu Ja’far (asws) said: ‘If our (asws) Qaim (asws) rises, ‘Al-Humeyra’ would be returned until she is flogged with the Limit, and it is the revenge for his (asws) mother (asws) Fatima (asws) from it’. I said, ‘May I be sacrificed for you (asws)! And why would she be flogged with the Limit?’ He (asws) said: ‘For her slandering the Umm Ibrahim (Lady Mariah Qibtiyya)’. I asked, ‘So how comes Allah (azwj) Mighty and Majestic Delay it for Al-Qaim (asws)?’ He (asws) said: ‘Allah (azwj) Sent Muhammad (saww) as a Mercy, and He (azwj) would be Sending Al-Qaim (asws) as vengeance’.




وعنه، عن أبيه، عن محمد بن يحيى، عن حماد بن عثمان، قال: قلت لابي - عبد الله (ع): أدنى ما يجزى في الهدى من أسنان الغنم؟ - فقال: الجذع من الضأن، فقلت: هل يجزى الجذع من المعز؟ - فقال: لا، فقلت له: كيف يجزى الجذع من الضأن ولا يجزى الجذع من المعز؟ - فقال: إن الجذع من الضأن يلقح، والجذع من المعز لا يلقح.


127. From him, from his father, from Muhammad Bin Yahya, from Hamaad Bin Usmaan who said, ‘I said to Abu Abdullah (asws), ‘The smallest of what is recompensed with regards to teeth of the sheep for the sacrifice?’ So he (asws) said: ‘The torso of the lamb’. So I said, ‘Is there recompense for the torso of the goats?’ So he (asws) said: ‘No’. So I said, ‘How is it allowed for the torso of the lamb and it is not allowed for the torso of the goats?’ So he (asws) said: ‘The torso of the lamb gets impregnated, and the torso of the goat does not get impregnated’.




وعنه، عن أبيه، عن صفوان بن يحيى، عن معاوية بن عمار، عن أبى - عبد الله (ع) قال: إنما سمى الخيف لانه مرتفع عن الوادي، وكل ما ارتفع عن الوادي سمى خيفا.


128. And from him, from his father, from Safwan Bin Yahya, from Muawiya Bin Amaar, Abu Abdullah (asws) has said: ‘But rather, Al-Khief has been named as such because it is higher than the valley, and everything which is higher than the valley is named a Khief’.




عنه، عن أبيه. عن حماد بن عيسى وفضالة وابن أبى عمير، عن معاوية بن عمار، عن أبى عبد الله (ع) قال: إن الله تبارك وتعالى لما أخذ مواثيق العباد أمر الحجر فالتقمها، فلذلك يقال: " أمانتى أديتها، وميثاقي تعاهدته، لتشهد لى بالموافاة"


129. From him, from his father, from Hamaad Bin Isa and Fazaalat, and Ibn Abu Umeyr, from Muawiya Bin Amaar, Abu Abdullah (asws) has said: ‘When Allah (azwj) Blessed and High Took the Covenants of the servants, Commanded the (Black) Stone to take to it, so it is due to that He (azwj) Said: ‘My (azwj) Entrustments, fulfil these; and My (azwj) Covenant, oath to it; and testify to Me (azwj) for its fulfilment”.




عنه، عن أحمد بن محمد أبى نصر قال: قال ابو الحسن (ع): أتدرى لم سميت طائف؟ - قلت: لا، قال: إن إبراهيم (ع) لما دعا ربه عزوجل أن يرزق أهله من كل الثمرات قطع لهم قطعة من الاردن، فأقبلت حتى طافت بالبيت سبعا، ثم أقرها الله في موضعها، فانما سميت الطائف للطواف بالبيت.


130. From him, from Ahmad Bin Muhammad Abu Nasr who said, ‘Abu Al-Hassan (asws) said: ‘ Do you know why ‘Ta’if’ has been named as such?’ I said, ‘No’. The Imam (asws) said: ‘When Ibrahim (as) supplicated to his (as) Lord (azwj) Mighty and Majestic that He (azwj) should Sustain his (as) family with every kind of fruit, a piece of land from Jordan was cut out for them. So it came until it circled the House (Kaaba) seven times, then Allah (azwj) Settled it in its place. So Al-Ta’aif was names as such for the ‘Tawaaf’ of the House’.