The Sufficient

Excellence of Son - Hadith 11718

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْوَلَدُ الصَّالِحُ رَيْحَانَةٌ مِنَ اللَّهِ قَسَمَهَا بَيْنَ عِبَادِهِ وَ إِنَّ رَيْحَانَتَيَّ مِنَ الدُّنْيَا الْحَسَنُ وَ الْحُسَيْنُ سَمَّيْتُهُمَا بِاسْمِ سِبْطَيْنِ مِنْ بَنِي إِسْرَائِيلَ شَبَّراً وَ شَبِيراً .

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘A virtuous son is a sweet smelling flower from Allah which Allah distributes among His servants. My sweet smelling flowers in this world are al-Hassan and al-Husayn whom I have named after the names of two grandsons in banu Israel, called Shabbar and Shabiyr.’”

ضعيف على المشهور

Excellence of Son - Hadith 11719

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِهِ أَنَّهُ قَالَ قَالَ عَلِيُّ بْنُ لْحُسَيْنِ ( عليه السلام ) مِنْ سَعَادَةِ الرَّجُلِ أَنْ يَكُونَ لَهُ وُلْدٌ يَسْتَعِينُ بِهِمْ .

2. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from ibn Muskan from certain persons of our people who has said the following: “Ali ibn al-Husayn (a. s.), has said, ‘It is of prosperity and good fortune of a man to have sons who help and support him.’”

مرسل

Excellence of Son - Hadith 11720

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَكْثِرُوا الْوَلَدَ أُكَاثِرْ بِكُمُ الْأُمَمَ غَداً .

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘You (my followers) should bring up more children because I will claim to have the majority with you among the nations tomorrow (on the Day of Judgment).”’

ضعيف

Excellence of Son - Hadith 11721

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا لَقِيَ يُوسُفُ أَخَاهُ قَالَ لَهُ يَا أَخِي كَيْفَ اسْتَطَعْتَ أَنْ تَتَزَوَّجَ النِّسَاءَ بَعْدِي قَالَ إِنَّ أَبِي أَمَرَنِي وَ قَالَ إِنِ اسْتَطَعْتَ أَنْ تَكُونَ لَكَ ذُرِّيَّةٌ تُثْقِلُ الْأَرْضَ بِالتَّسْبِيحِ فَافْعَلْ .

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When Yusuf ‘Alayhi al-Salam, met his brother, he asked him, ‘How could you marry women after me?’ He replied, ‘My father commanded me and said, ‘If you like to have such a number of children who can make the earth heavy with Tasbih (Allah is free of all defects) you must do so.’”

حسن

Excellence of Son - Hadith 11722

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فُلَاناً رَجُلًا سَمَّاهُ قَالَ إِنِّي كُنْتُ زَاهِداً فِي الْوَلَدِ حَتَّى وَقَفْتُ بِعَرَفَةَ فَإِذَا إِلَى جَانِبِي غُلَامٌ شَابٌّ يَدْعُو وَ يَبْكِي وَ يَقُولُ يَا رَبِّ وَالِدَيَّ وَالِدَيَّ فَرَغَّبَنِي فِي الْوَلَدِ حِينَ سَمِعْتُ ذَلِكَ .

5. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that so and so -whose name he (the Imam) mentioned- once said, ‘I was not interested in children until I stood in al-‘Arafat and there was a young man next to me who prayed and wept, saying, “O Lord, my parents, (grant blessings to) my parents.” Hearing this made me interested in children.’”

موثق

Excellence of Son - Hadith 11723

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ مُرْسَلًا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ سَعَادَةِ الرَّجُلِ الْوَلَدُ الصَّالِحُ .

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from his father in a mursal manner has said, the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Of good fortune and prosperity of a man is his having the virtuous son.’”

مرسل

Excellence of Son - Hadith 11724

وَ عَنْهُ عَنْ بَكْرِ بْنِ صَالِحٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَنِّي اجْتَنَبْتُ طَلَبَ الْوَلَدِ مُنْذُ خَمْسِ سِنِينَ وَ ذَلِكَ أَنَّ أَهْلِي كَرِهَتْ ذَلِكَ وَ قَالَتْ إِنَّهُ يَشْتَدُّ عَلَيَّ تَرْبِيَتُهُمْ لِقِلَّةِ الشَّيْ‏ءِ فَمَا تَرَى فَكَتَبَ ( عليه السلام ) إِلَيَّ اطْلُبِ الْوَلَدَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَرْزُقُهُمْ .

7. It is narrated from the narrator of the previous Hadith from Bakr ibn Salih who has said the following: “I once wrote to abu al-Hassan (a. s.), saying, ‘I have avoided praying for a son for five years because my wife dislikes it and says that bringing up a child is very difficult because of lack of resources.’ He (the Imam) (a. s.), wrote to me, ‘Ask for them (children): Allah, most Majestic, most Glorious, will grant them sustenance.’”

ضعيف

Excellence of Son - Hadith 11725

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَوْلَادَ الْمُسْلِمِينَ مَوْسُومُونَ عِنْدَ اللَّهِ شَافِعٌ وَ مُشَفَّعٌ فَإِذَا بَلَغُوا اثْنَتَيْ عَشْرَةَ سَنَةً كَانَتْ لَهُمُ الْحَسَنَاتُ فَإِذَا بَلَغُوا الْحُلُمَ كُتِبَتْ عَلَيْهِمُ السَّيِّئَاتُ .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Yahya from Talhah ibn Zayd who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Children of believing people are named before Allah, as intercessors with accepted intercession. When they become twelve years old they can have good deeds and when they mature then sins are written against them.’”

كالموثق

Excellence of Son - Hadith 11726

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يَقْرَأُ وَ إِنِّي خِفْتُ الْمَوالِيَ مِنْ وَرائِي يَعْنِي أَنَّهُ لَمْ يَكُنْ لَهُ وَارِثٌ حَتَّى وَهَبَ اللَّهُ لَهُ بَعْدَ الْكِبَرِ .

9. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin would read, ‘. . . I am afraid for my dependents after me,’ (19:6) meaning that he had no heirs until Allah granted him (an heir) after his becoming very old.’”

ضعيف على المشهور

Excellence of Son - Hadith 11727

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الْوَلَدَ الصَّالِحَ رَيْحَانَةٌ مِنْ رَيَاحِينِ الْجَنَّةِ .

10. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘A virtuous son is a sweet smelling flower from the flowers of paradise.’”

ضعيف على المشهور

Excellence of Son - Hadith 11728

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ سَعَادَةِ الرَّجُلِ الْوَلَدُ الصَّالِحُ .

11. Through the same chain of narrators as that of the previous Hadith, the following is narrated: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘It is of the prosperity and good fortune of a man to have the virtuous son.’”

ضعيف

Excellence of Son - Hadith 11729

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَرَّ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) بِقَبْرٍ يُعَذَّبُ صَاحِبُهُ ثُمَّ مَرَّ بِهِ مِنْ قَابِلٍ فَإِذَا هُوَ لَا يُعَذَّبُ فَقَالَ يَا رَبِّ مَرَرْتُ بِهَذَا الْقَبْرِعَامَ أَوَّلَ فَكَانَ يُعَذَّبُ وَ مَرَرْتُ بِهِ الْعَامَ فَإِذَا هُوَ لَيْسَ يُعَذَّبُ فَأَوْحَى اللَّهُ إِلَيْهِ أَنَّهُ أَدْرَكَ لَهُ وَلَدٌ صَالِحٌ فَأَصْلَحَ طَرِيقاً وَ آوَى يَتِيماً فَلِهَذَا غَفَرْتُ لَهُ بِمَا فَعَلَ ابْنُهُثُمَّ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِيرَاثُ اللَّهِ عَزَّ وَ جَلَّ مِنْ عَبْدِهِ الْمُؤْمِنِ وَلَدٌ يَعْبُدُهُ مِنْ بَعْدِهِثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) آيَةَ زَكَرِيَّا ( عليه السلام ) رَبِّ فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا. يَرِثُنِي وَ يَرِثُ مِنْ آلِ يَعْقُوبَ وَ اجْعَلْهُ رَبِّ رَضِيًّا .

12. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from Sharif ibn Sabiq from al-Fadl ibn abu al- Qurrah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said the following: ‘Jesus, son of Marry, once passed by a grave wherein its dweller suffered a great suffering. He passed by the same grave afterward but found the dweller was not suffering. He asked, “O Lord, I passed by this grave a year ago when he was suffering a great suffering and this year I passed by his grave but he did not suffer.” Allah then revealed to him that his virtuous son became mature who repaired a road and gave shelter to an orphan, so I forgave him because of what his son has done.’ The Messenger of Allah then said, ‘It is of the inheritance of Allah, most Majestic, most Glorious, for His believing servant in the form of a virtuous son who worships Him after the death of his father’ and he (the Imam) then read the verse of the Quran about Zakariya, ‘. . . O Lord, grant me from You an heir who will inherit me and the people of Ya‘qub. O Lord, make him to please You.’”

ضعيف

Resemblance of a Child - Hadith 11730

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ نِعْمَةِ اللَّهِ عَلَى الرَّجُلِ أَنْ يُشْبِهَهُ وَلَدُهُ .

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ’It is of the bounties of Allah for a man to have a son who resembles him.’”

ضعيف على المشهور

Resemblance of a Child - Hadith 11731

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى عَنْ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مِنْ سَعَادَةِ الرَّجُلِ أَنْ يَكُونَ لَهُ الْوَلَدُ يُعْرَفُ فِيهِ شِبْهُهُ خَلْقُهُ وَ خُلُقُهُ وَ شَمَائِلُهُ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn al-Muthanna’ from Sadir who has said the following: “Abu Ja’far (a. s.), has said, ‘It is of good fortune of a man to have a son who resembles his father, physically, morally and in his nature.”’

حسن على الظاهر

Resemblance of a Child - Hadith 11732

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ رَجُلٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ سَعِدَ امْرُؤٌ لَمْ يَمُتْ حَتَّى يَرَى خَلَفاً مِنْ نَفْسِهِ .

3. Muhammad ibn Yahya has narrated from Salmah ibn al-Khattab from al-Hassan ibn Ali ibn Yaqtin from Yunus ibn Ya’qub from a man who has said the following: “I once heard abu al-Hassan (a. s.), saying, ‘Fortunate is the man who does not die before seeing a successor of his own self.’”

ضعيف

Excellence of Daughters - Hadith 11733

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ عَنْ ثِقَةٍ حَدَّثَهُ مِنْ أَصْحَابِنَا قَالَ تَزَوَّجْتُ بِالْمَدِينَةِ فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ رَأَيْتَ قُلْتُ مَا رَأَى رَجُلٌ مِنْ خَيْرٍ فِي امْرَأَةٍ إِلَّا وَ قَدْ رَأَيْتُهُ فِيهَا وَ لَكِنْ خَانَتْنِي فَقَالَ وَ مَا هُوَ قُلْتُ وَلَدَتْ جَارِيَةً قَالَ لَعَلَّكَ كَرِهْتَهَا إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ آباؤُكُمْ وَ أَبْناؤُكُمْ لا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعاً .

1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn ’Isma‘il ibn Bazi‘ from Ibrahim ibn Mehzam from Ibrahim al-Karkhiy from a trustworthy man who narrated from certain persons of our people who have said the following: “I married in al-Madinah and abu ‘Abd Allah (a. s.), asked me, ‘How is your married life?’ I replied, ‘Every good thing that a man can see in a woman I found with her but she betrayed me.’ He (the Imam) asked, ‘How did she do so?’ I replied, ‘She gave birth to a girl.’ He (the Imam) said, ‘You may have disliked her but Allah, most Majestic, most Glorious, says, ‘Regardless of how you feel about your parents or children, you do not know which of them is more beneficial to you. Allah is All-knowing and All-wise. (4:11)’”

مجهول

Excellence of Daughters - Hadith 11734

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ كَانَ رَسُولُ اللَّهِ (صلى الله عليه وآله) أَبَا بَنَاتٍ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman, from Abu ‘Abdillah (a. s.) who said, “The Messenger of Allah (sw) was a father of daughters.”

حسن

Excellence of Daughters - Hadith 11735

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدٍ الْوَاسِطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ إِنَّ إِبْرَاهِيمَ (عليه السلام) سَأَلَ رَبَّهُ أَنْ يَرْزُقَهُ ابْنَةً تَبْكِيهِ وَ تَنْدُبُهُ بَعْدَ مَوْتِهِ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Aban ibn ‘Uthman from Muhammad al-Wasitiy from Abu ‘Abdillah (a. s.) who said, “Ibrahim (a. s.) asked his Lord to give him a daughter who will weep and mourn for him after his death.”

مجهول

Excellence of Daughters - Hadith 11736

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ جَارُودٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِي بَنَاتٍ فَقَالَ لَعَلَّكَ تَتَمَنَّى مَوْتَهُنَّ أَمَا إِنَّكَ إِنْ تَمَنَّيْتَ مَوْتَهُنَّ فَمِتْنَ لَمْ تُؤْجَرْ وَ لَقِيتَ اللَّهَ عَزَّ وَ جَلَّ يَوْمَ تَلْقَاهُ وَ أَنْتَ عَاصٍ .

4. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from Hisham ibn al-Hakam from Jarud who has said the following: “I once said to Abu ‘Abd Allah (a. s.), that I have several daughters. He (the Imam) said, ‘Perhaps you wish that they die. You must take notice that if you wished that they die and they died, you will have no reward and will meet Allah, most Majestic, most Glorious, as a disobedient person.’”

حسن كالصحيح

Excellence of Daughters - Hadith 11737

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ قَالَ رَسُولُ اللَّهِ (صلى الله عليه وآله) نِعْمَ الْوَلَدُ الْبَنَاتُ مُلْطِفَاتٌ مُجَهِّزَاتٌ مُونِسَاتٌ مُبَارَكَاتٌ مُفَلِّيَاتٌ .

5. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah (saww) has said, ‘The best of children are daughters, who are kind, serving, comforting, blessed and nursing (their parents).”’

ضعيف على المشهور

Excellence of Daughters - Hadith 11738

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبِي اَلْعَبَّاسِ اَلزَّيَّاتِ عَنْ حَمْزَةَ بْنِ حُمْرَانَ يَرْفَعُهُ قَالَ: أُتِيَ رَجُلٌ وَ هُوَ عِنْدَ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَأُخْبِرَ بِمَوْلُودٍ أَصَابَهُ فَتَغَيَّرَ وَجْهُ اَلرَّجُلِ فَقَالَ لَهُ اَلنَّبِيُّ عَلَيْهِ اَلسَّلاَمُ مَا لَكَ فَقَالَ خَيْرٌ فَقَالَ قُلْ قَالَ خَرَجْتُ وَ اَلْمَرْأَةُ تَمْخَضُ فَأُخْبِرْتُ أَنَّهَا وَلَدَتْ جَارِيَةً فَقَالَ لَهُ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَلْأَرْضُ تُقِلُّهَا وَ اَلسَّمَاءُ تُظِلُّهَا وَ اَللَّهُ يَرْزُقُهَا وَ هِيَ رَيْحَانَةٌ تَشَمُّهَا ثُمَّ أَقْبَلَ عَلَى أَصْحَابِهِ فَقَالَ مَنْ كَانَتْ لَهُ اِبْنَةٌ فَهُوَ مَفْدُوحٌ وَ مَنْ كَانَتْ لَهُ اِبْنَتَانِ فَيَا غَوْثَاهْ بِاللَّهِ وَ مَنْ كَانَتْ لَهُ ثَلاَثٌ وُضِعَ عَنْهُ اَلْجِهَادُ وَ كُلُّ مَكْرُوهٍ وَ مَنْ كَانَ لَهُ أَرْبَعٌ فَيَا عِبَادَ اَللَّهِ أَعِينُوهُ يَا عِبَادَ اَللَّهِ أَقْرِضُوهُ يَا عِبَادَ اَللَّهِ اِرْحَمُوهُ .

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from Ali ibn al-Hakam from abu al-‘Abbas al- Zayyat from Hamzah ibn Humran in a marfu‘ manner has said the following: “A man once was with the Holy Prophet (saww) and he informed him about the birth of a child but his face changed. The Holy Prophet asked him, ‘What is the matter with you?’ He (the Messenger of Allah) said, ‘Say that it is good.’ He then said, ‘I left and my wife was in labor. I am informed that she has given birth to a girl.’ The Holy Prophet said, ‘The earth carries her weight, the sky provides her shadow, Allah gives her sustenance and she is a sweet smelling flower: you enjoy her fragrance.’ He (the Messenger of Allah) then said this to his companions: ‘One who has one daughter carries a heavy load, one who has two daughters is like scorched land that begs for rain from Allah and one who has three daughters is exempt from Jihad (serving in the army) and all hardships. One who has four daughters, then O slaves of Allah you must help him, O slaves of Allah you must give him a loan and O slaves of Allah you must have mercy on him.’”

مجهول

Excellence of Daughters - Hadith 11739

ثُمَّ أَقْبَلَ عَلَى أَصْحَابِهِ فَقَالَ مَنْ كَانَتْ لَهُ ابْنَةٌ فَهُوَ مَفْدُوحٌ وَ مَنْ كَانَتْ لَهُ ابْنَتَانِ فَيَا غَوْثَاهُ بِاللَّهِ وَ مَنْ كَانَتْ لَهُ ثَلَاثٌ وُضِعَ عَنْهُ الْجِهَادُ وَ كُلُّ مَكْرُوهٍ وَ مَنْ كَانَ لَهُ أَرْبَعٌ فَيَا عِبَادَ اللَّهِ أَعِينُوهُ يَا عِبَادَ اللَّهِ أَقْرِضُوهُ يَا عِبَادَ اللَّهِ ارْحَمُوهُ .وَ عَنْهُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ أَبِي أَيُّوبَ سُلَيْمَانَ بْنِ مُقْبِلٍ الْمَدَائِنِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَلَى الْإِنَاثِ أَرْأَفُ مِنْهُ عَلَى الذُّكُورِ وَ مَا مِنْ رَجُلٍ يُدْخِلُ فَرْحَةً عَلَى امْرَأَةٍ بَيْنَهُ وَ بَيْنَهَا حُرْمَةٌ إِلَّا فَرَّحَهُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ .

Then he turned to his companions and said, "Whoever has a daughter is overburdened, and whoever has two daughters, oh, let him seek Allah's help. And whoever has three daughters, jihad and all hardships are lifted from him, and whoever has four daughters, oh servants of Allah, help him, oh servants of Allah, lend him, oh servants of Allah, have mercy on him." And from him, from Ali ibn Muhammad al-Qasani, from Abu Ayyub Suleiman ibn Muqbil al-Madaini, from Suleiman ibn Ja'far al-Ja'fari, from Abu al-Hasan al-Ridha (as), who said, "The Messenger of Allah (sw) said, 'Indeed, Allah, the Blessed and Exalted, is more compassionate towards females than He is towards males. And no man brings joy to a woman with whom he has a relationship except that Allah will bring him joy on the Day of Resurrection.'"

ضعيف على المشهور

Excellence of Daughters - Hadith 11740

وَ عَنْهُ عَنْ بَعْضِ مَنْ رَوَاهُ عَنْ أَحْمَدَ بْنِ عَبْدِ الرَّحِيمِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْبَنَاتُ حَسَنَاتٌ وَ الْبَنُونَ نِعْمَةٌ فَإِنَّمَا يُثَابُ عَلَى الْحَسَنَاتِ وَ يُسْأَلُ عَنِ النِّعْمَةِ .

8. It is narrated from the narrator of the previous Hadith from certain persons who narrated to him from Ahmad ibn ‘Abd al-Rahim from certain persons of his people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Daughters are good deeds and sons are bounties. Reward comes only from good deeds and for bounties one will be held for questioning.’”

مجهول مرسل

Excellence of Daughters - Hadith 11741

أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِيهِ عَنِ الْجَارُودِ بْنِ الْمُنْذِرِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بَلَغَنِي أَنَّهُ وُلِدَ لَكَ ابْنَةٌ فَتُسْخِطُهَا وَ مَا عَلَيْكَ مِنْهَا رَيْحَانَةٌ تَشَمُّهَا وَ قَدْ كُفِيتَ رِزْقَهَا وَ قَدْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَبَا بَنَاتٍ .

9. Ahmad ibn Muhammad al-‘Asemiy has narrated from Ali ibn al-Hassan al-Taymuliy from Ali ibn Asbat from his father from al-Jarud ibn al-Mundhir who has said the following: “Abu ‘Abd Allah (a. s.), once said to me, ‘I am told a girl is born to you whom you dislike. What has she brought upon you? She is a sweet smelling flower you enjoy and her sustenance is guaranteed, besides, the Messenger of Allah was a father of girls.’”

مجهول

Excellence of Daughters - Hadith 11742

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ عَالَ ثَلَاثَ بَنَاتٍ أَوْ ثَلَاثَ أَخَوَاتٍ وَجَبَتْ لَهُ الْجَنَّةُ فَقِيلَ يَا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ اثْنَتَيْنِ فَقَالَ وَ اثْنَتَيْنِ فَقِيلَ يَا رَسُولَ اللَّهِ وَ وَاحِدَةً فَقَالَ وَ وَاحِدَةً .

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn al-Hakam from ‘Umar ibn Yazid who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah (saww) has said, 'One who supports three daughters or three sisters, paradise becomes obligatory for him.’ It then was asked, ‘O Messenger of Allah, what happens if one supports just two?’ He (the Messenger of Allah) replied, ‘Even if they are just two.’ It then was asked, ‘O Messenger of Allah, what happens if it is only one?’ He (the Messenger of Allah) replied, ‘Even if she is just one.’”

حسن

Excellence of Daughters - Hadith 11743

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنِ الْحَسَنِ بْنِ سَعِيدٍ اللَّخْمِيِّ قَالَ وُلِدَ لِرَجُلٍ مِنْ أَصْحَابِنَا جَارِيَةٌ فَدَخَلَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَرَآهُ مُتَسَخِّطاً فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ رَأَيْتَ لَوْ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَيْكَ أَنْ أَخْتَارُ لَكَ أَوْ تَخْتَارُ لِنَفْسِكَ مَا كُنْتَ تَقُولُ قَالَ كُنْتُ أَقُولُ يَا رَبِّ تَخْتَارُ لِي قَالَ فَإِنَّ اللَّهَ قَدِ اخْتَارَ لَكَقَالَ ثُمَّ قَالَ إِنَّ الْغُلَامَ الَّذِي قَتَلَهُ الْعَالِمُ الَّذِي كَانَ مَعَ مُوسَى ( عليه السلام ) وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فَأَرَدْنا أَنْ يُبْدِلَهُما رَبُّهُما خَيْراً مِنْهُ زَكاةً وَ أَقْرَبَ رُحْماً أَبْدَلَهُمَا اللَّهُ بِهِ جَارِيَةً وَلَدَتْ سَبْعِينَ نَبِيّاً .

11. A number of our companions narrated from Ahmad ibn Muhammad ibn Khalid, from several of his companions, from al-Hasan ibn Ali ibn Yusuf, from al-Hasan ibn Said al-Lakhmi, who said: "A man from our companions had a girl born to him, so he entered upon Abu Abdillah al-Sadiq (as) and saw him displeased. Abu Abdillah (as) said to him, 'What would you say if Allah, the Blessed and Exalted, inspired you to choose what He would choose for you or for yourself?' He replied, 'I would say, O Lord, choose for me.' He said, 'Indeed, Allah has chosen for you.' Then he said, 'The boy whom the scholar killed, who was with Musa (as), is the saying of Allah, the Mighty and Majestic: 'So We intended that their Lord should substitute for them a better one in purity and closer in mercy.' Allah replaced them with a girl who gave birth to seventy prophets.'"

مجهول

Excellence of Daughters - Hadith 11744

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ الْفَضْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْبَنُونَ نَعِيمٌ وَ الْبَنَاتُ حَسَنَاتٌ وَ اللَّهُ يَسْأَلُ عَنِ النَّعِيمِ وَ يُثِيبُ عَلَى الْحَسَنَاتِ .

12. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Musa from Ahmad ibn al-Fadl who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Sons are bounties and daughters are good deeds, Allah questions one about the bounties but for the good deeds He gives good rewards.”’

ضعيف

Prayer and Appeal before Allah for a Son - Hadith 11745

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ الْخَزَّازِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَبْطَأَ عَلَى أَحَدِكُمُ الْوَلَدُ فَلْيَقُلِ اللَّهُمَّ لَا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوَارِثِينَ وَحِيداً وَحْشاً فَيَقْصُرَ شُكْرِي عَنْ تَفَكُّرِي بَلْ هَبْ لِي عَاقِبَةَ صِدْقٍ ذُكُوراً وَ إِنَاثاً آنَسُ بِهِمْ مِنَ الْوَحْشَةِ وَ أَسْكُنُ إِلَيْهِمْ مِنَ الْوَحْدَةِ وَ أَشْكُرُكَ عِنْدَ تَمَامِ النِّعْمَةِ يَا وَهَّابُ يَا عَظِيمُ يَا مُعَظَّمُ ثُمَّ أَعْطِنِي فِي كُلِّ عَافِيَةٍ شُكْراً حَتَّى تُبَلِّغَنِي مِنْهَا رِضْوَانَكَ فِي صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ وَفَاءٍ بِالْعَهْدِ .

1. Ali ibn Ibrahim has narrated from Salih ibn al-Sindiy, from Ja‘far ibn Bashir al-Khazzaz from Ah ibn abu Hamzah from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If the birth of a child for one of you is delayed, he should say this prayer, ‘O Lord, do not leave me all by myself- and You are the best heir- alone and frightened so that my thoughts about a child reduce my thanks (to You). Grant me truthful consequences (successors) of male (children) and female ones who comfort me in my apprehension and I can find tranquility with them in my loneliness and thank You upon completion of bounties, O Magnanimous, O Great and O giver of greatness. Thereafter grant me good health and the ability to thank You until You take me to the stage where You will be pleased with me in truthfulness of words, safe return of trust and keeping the promise.”’

مجهول

Prayer and Appeal before Allah for a Son - Hadith 11746

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنِ الْحَارِثِ النَّصْرِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي مِنْ أَهْلِ بَيْتٍ قَدِ انْقَرَضُوا وَ لَيْسَ لِي وَلَدٌ قَالَ ادْعُ وَ أَنْتَ سَاجِدٌ رَبِّ هَبْ لِي مِنْ لَدُنْكَ وَلِيّاً يَرِثُنِي رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ رَبِّ لَا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوَارِثِينَ قَالَ فَفَعَلْتُ فَوُلِدَ لِي عَلِيٌّ وَ الْحُسَيْنُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from abu Bakr al- Hadramiy from al-Harith al-Nasriy who has said the following: “I once said to abu ‘Abd Allah (a. s.), that I belong to a family that is extinct and I do not have any children. He (the Imam) said, ‘Pray when you are in Sajdah (prostration), ‘[My Lord, grant me from Your dominion an heir who will inherit me]. O Lord, grant me fine offspring from Your dominion; You hear the prayers. O Lord, do not leave me alone and You are the best heir.’ He (the narrator) has said that I followed the instruction, then Ali and al-Husayn (my sons) were born.’”

حسن

Prayer and Appeal before Allah for a Son - Hadith 11747

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَجُلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَرَادَ أَنْ يُحْبَلَ لَهُ فَلْيُصَلِّ رَكْعَتَيْنِ بَعْدَ الْجُمُعَةِ يُطِيلُ فِيهِمَا الرُّكُوعَ وَ السُّجُودَ ثُمَّ يَقُولُ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِمَا سَأَلَكَ بِهِ زَكَرِيَّا يَا رَبِّ لَا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوَارِثِينَ اللَّهُمَّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِاللَّهُمَّ بِاسْمِكَ اسْتَحْلَلْتُهَا وَ فِي أَمَانَتِكَ أَخَذْتُهَا فَإِنْ قَضَيْتَ فِي رَحِمِهَا وَلَداً فَاجْعَلْهُ غُلَاماً مُبَارَكاً زَكِيّاً وَ لَا تَجْعَلْ لِلشَّيْطَانِ فِيهِ شِرْكاً وَ لَا نَصِيباً .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from a man from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who wishes for pregnancy should perform two Rak’at Salat (prayer) after Friday Salat (prayer) with long Ruku’ (bowing down on one’s knees) and Sajdah (prostration): then say, “O Lord, I ask and appeal before You as Zakariya had done. O Lord, do not leave me alone by myself -You are the best heir. O Lord, grant me from Your dominion fine offspring; You hear the prayer. O Lord, by Your name I have made her lawful and in Your trust I have taken her. If You have determined a child in her womb make it a son, a blessed one, [a clean one] and do not allow Satan to have a share or portion in him.’””

مرسل

Prayer and Appeal before Allah for a Son - Hadith 11748

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ شَكَا الْأَبْرَشُ الْكَلْبِيُّ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ لَا يُولَدُ لَهُ فَقَالَ لَهُ عَلِّمْنِي شَيْئاً قَالَ اسْتَغْفِرِ اللَّهَ فِي كُلِّ يَوْمٍ أَوْ فِي كُلِّ لَيْلَةٍ مِائَةَ مَرَّةٍ فَإِنَّ اللَّهَ يَقُولُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كانَ غَفَّاراً إِلَى قَوْلِهِ وَ يُمْدِدْكُمْ بِأَمْوالٍ وَ بَنِينَ .

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of his people who has said the following: “Once al-Abrash al-Kalbiy complained before abu Ja‘far (a. s.), and said that he did not have any child and asked him (the Imam) to teach him something. He (the Imam) said, say, ‘I ask forgiveness from Allah, my Lord and return to Him in repentance’ one hundred times every day and every night, because Allah says, ‘Ask forgiveness from your Lord; He is forgiving. ... He helps you by means of your wealth and sons.’” (71:10)

حسن

Prayer and Appeal before Allah for a Son - Hadith 11749

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ السَّيَّارِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ عَنْ شَيْخٍ مَدَنِيٍّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ وَفَدَ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ فَأَبْطَأَ عَلَيْهِ الْإِذْنُ حَتَّى اغْتَمَّ وَ كَانَ لَهُ حَاجِبٌ كَثِيرُ الدُّنْيَا وَ لَا يُولَدُ لَهُ فَدَنَا مِنْهُ أَبُو جَعْفَرٍ ( عليه السلام ) فَقَالَ لَهُ هَلْ لَكَ أَنْ تُوصِلَنِي إِلَى هِشَامٍ وَ أُعَلِّمَكَ دُعَاءً يُولَدُ لَكَ قَالَ نَعَمْ فَأَوْصَلَهُ إِلَى هِشَامٍ وَ قَضَى لَهُ جَمِيعَ حَوَائِجِهِقَالَ فَلَمَّا فَرَغَ قَالَ لَهُ الْحَاجِبُ جُعِلْتُ فِدَاكَ الدُّعَاءَ الَّذِي قُلْتَ لِي قَالَ لَهُ نَعَمْ قُلْ فِي كُلِّ يَوْمٍ إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ سُبْحَانَ اللَّهِ سَبْعِينَ مَرَّةً وَ تَسْتَغْفِرُ عَشْرَ مَرَّاتٍ وَ تُسَبِّحُ تِسْعَ مَرَّاتٍ وَ تَخْتِمُ الْعَاشِرَةَ بِالِاسْتِغْفَارِ ثُمَّ تَقُولُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كانَ غَفَّاراً. يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْراراً. وَ يُمْدِدْكُمْ بِأَمْوالٍ وَ بَنِينَ وَ يَجْعَلْ لَكُمْ جَنَّاتٍ وَ يَجْعَلْ لَكُمْ أَنْهاراًفَقَالَهَا الْحَاجِبُ فَرُزِقَ ذُرِّيَّةً كَثِيرَةً وَ كَانَ بَعْدَ ذَلِكَ يَصِلُ أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اللَّهِ ( عليهما السلام )فَقَالَ سُلَيْمَانُ فَقُلْتُهَا وَ قَدْ تَزَوَّجْتُ ابْنَةَ عَمٍّ لِي فَأَبْطَأَ عَلَيَّ الْوَلَدُ مِنْهَا وَ عَلَّمْتُهَا أَهْلِي فَرُزِقْتُ وَلَداً وَ زَعَمَتِ الْمَرْأَةُ أَنَّهَا مَتَى تَشَاءُ أَنْ تَحْمِلَ حَمَلَتْ إِذَا قَالَتْهَا وَ عَلَّمْتُهَا غَيْرَ وَاحِدٍ مِنَ الْهَاشِمِيِّينَ مِمَّنْ لَمْ يَكُنْ يُولَدُ لَهُمْ فَوُلِدَ لَهُمْ وُلْدٌ كَثِيرٌ وَ الْحَمْدُ لِلَّهِ .

5. Al-Husayn ibn Muhammad has narrated from Ahmad ibn Muhammad from al-Sayyariy from ‘Abd al-Rahman ibn abu Najran from Sulayman ibn Ja‘far from a Shaykh from al-Madinah from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘Once I wanted to visit Hisham ibn ‘Abd al-Malik but permission for a meeting was delayed and I felt worried.’ He ‘Abd al-Malik had a guard who was wealthy but had no children. Abu Ja‘far (a. s.), asked him, ‘If you can arrange a meeting with Hisham I will teach you a prayer and you will have a child.’ The guard agreed and arranged a meeting between him (the Imam) and Hisham who complied with all that he (the Imam) asked. When the meeting was over the guard said, I pray to Allah to keep my soul in service for your cause, the prayer that you had mentioned.’ He (the Imam) said, ’Everyday in the morning and evening, say seventy times, Tasbih (Allah is free of all defects).’ Then say, I ask forgiveness from Allah, my Lord and return to Him in repentance’ ten times then Tasbih (Allah is free of all defects) nine times and finish the tenth with, I ask forgiveness from Allah, my Lord and return to Him in repentance.’ Then say the words of Allah, most Majestic, most Glorious, ‘Ask forgiveness from your Lord; He is forgiving. He sends you abundant rain from the sky. He helps you by means of your wealth and sons. He makes for you gardens and canals.’ (71:12) The guard followed the instruction and he was granted a great many children. He thereafter kept good relations with abu Ja’far (a. s.). Sulayman has said, ‘I also said those prayers and I had married the daughter of my uncle but there was a delay in the birth of a son for me from her. I taught her also the prayer; then a son was born to me and the woman believed that whenever she wanted she could become pregnant after saying the prayer. I taught to more than one person of banu Hashim who did not have children: then many children were born to them. All praise belongs to Allah.’”

ضعيف

Prayer and Appeal before Allah for a Son - Hadith 11750

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لَا يُولَدُ لِي فَقَالَ اسْتَغْفِرْ رَبَّكَ فِي السَّحَرِ مِائَةَ مَرَّةٍ فَإِنْ نَسِيتَهُ فَاقْضِهِ .

6. A number of our people have narrated from Sahl ibn Ziyad from Ya’qub ibn Yazid from Muhammad Shu’ayb from al-Nadr ibn Shu’ayb from Sa’id ibn Yasar who has said the following: “A man once said to abu ‘ Abd Allah (a. s.), ‘We wish to have a child but the birth of a child has not happened for us.’ He (the Imam) instructed him to say, ‘I ask forgiveness from Allah, my Lord and return to Him in repentance’ one hundred times just before it is dawn. If you forget; do its Qada’ (compensatory prayer for it ).’”

ضعيف على المشهور

Prayer and Appeal before Allah for a Son - Hadith 11751

وَ عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ شَكَا إِلَيْهِ رَجُلٌ أَنَّهُ لَا يُولَدُ لَهُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا جَامَعْتَ فَقُلِ اللَّهُمَّ إِنَّكَ إِنْ رَزَقْتَنِي ذَكَراً سَمَّيْتُهُ مُحَمَّداً قَالَ فَفَعَلَ ذَلِكَ فَرُزِقَ .

7. It is narrated from the narrator of the previous Hadith from certain persons of our people who has said the following: “Once, a man complained before abu ‘Abd Allah (a. s.), saying, ‘The birth of a child does not take place for us.’ He (the Imam) said, ‘When going to bed with your wife say, ‘O Lord, if You grant me a son I will name him Muhammad.’ He (the narrator) has said that he followed the instruction, then a son was born to him.’”

ضعيف على المشهور

Prayer and Appeal before Allah for a Son - Hadith 11752

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عُبَيْدَةَ قَالَ أَتَتْ عَلَيَّ سِتُّونَ سَنَةً لَا يُولَدُ لِي فَحَجَجْتُ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَشَكَوْتُ إِلَيْهِ ذَلِكَ فَقَالَ لِي أَ وَ لَمْ يُولَدْ لَكَ قُلْتُ لَا قَالَ إِذَا قَدِمْتَ الْعِرَاقَ فَتَزَوَّجِ امْرَأَةً وَ لَا عَلَيْكَ أَنْ تَكُونَ سَوْءَاءَ قَالَ قُلْتُ وَ مَا السَّوْءَاءُ قَالَ امْرَأَةٌ فِيهَا قُبْحٌ فَإِنَّهُنَّ أَكْثَرُ أَوْلَاداً وَ ادْعُ بِهَذَا الدُّعَاءِ فَإِنِّي أَرْجُو أَنْ يَرْزُقَكَ اللَّهُ ذُكُوراً وَ إِنَاثاً وَ الدُّعَاءُ اللَّهُمَّ لَا تَذَرْنِي فَرْداً وَحِيداً وَحْشاً فَيَقْصُرَ شُكْرِي عَنْ تَفَكُّرِي بَلْ هَبْ لِي أُنْساً وَ عَاقِبَةَ صِدْقٍ ذُكُوراً وَ إِنَاثاً أَسْكُنُ إِلَيْهِمْ مِنَ الْوَحْشَةِ وَ آنَسُ بِهِمْ مِنَ الْوَحْدَةِ وَ أَشْكُرُكَ عَلَى تَمَامِ النِّعْمَةِ يَا وَهَّابُ يَا عَظِيمُ يَا مُعْطِي أَعْطِنِي فِي كُلِّ عَاقِبَةٍ خَيْراً حَتَّى تُبَلِّغَنِي مُنْتَهَى رِضَاكَ عَنِّي فِي صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ وَفَاءِ الْعَهْدِ .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ’Isma’il ibn ‘Abd al-Khaliq from certain persons of our people from abu ‘Ubaydah who has said the following: “I was sixty years old and had no children. I went to perform al-Hajj then visited abu ‘Abd Allah (a. s.), and complained about not having any child. He (the Imam) asked, ‘Has any child ever been born to you?’ I replied, ‘No, it has not happened.’ He (the Imam) said, ‘When you go to Iraq marry a woman and it does not matter if she is not Sawa’. I then asked, ‘What is Sawa’?’ He (the Imam) said, ‘It is a woman who has certain degree of ugliness because such women give birth to more children and say this prayer. I hope Allah will grant you male and female children, ‘O Lord, do not leave me one, lonely and afraid, so that my thoughts reduce my thanking You. O Lord, (I appeal before You to) grant me comfort, truthful male successors and female ones in whom I can seek tranquility against fear, comfort against loneliness and thank You for completion of bounties. O Magnanimous, O Great , O the One who grants (favors), grant me with every successor goodness until You take me as far as You will be pleased with me in truthful words, safe return of trust and keeping the promise.’”

مرسل

Prayer and Appeal before Allah for a Son - Hadith 11753

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَعَنْ مُحَمَّدِ بْنِ رَاشِدٍ قَالَ حَدَّثَنِي هِشَامُ بْنُ إِبْرَاهِيمَ أَنَّهُ شَكَا إِلَى أَبِي الْحَسَنِ ( عليه السلام ) سُقْمَهُ وَ أَنَّهُ لَا يُولَدُ لَهُ فَأَمَرَهُ أَنْ يَرْفَعَ صَوْتَهُ بِالْأَذَانِ فِي مَنْزِلِهِقَالَ فَفَعَلْتُ فَأَذْهَبَ اللَّهُ عَنِّي سُقْمِي وَ كَثُرَ وُلْدِيقَالَ مُحَمَّدُ بْنُ رَاشِدٍ وَ كُنْتُ دَائِمَ الْعِلَّةِ مَا أَنْفَكُّ مِنْهَا فِي نَفْسِي وَ جَمَاعَةِ خَدَمِي وَ عِيَالِي حَتَّى إِنِّي كُنْتُ أَبْقَى وَحْدِي وَ مَا لِي أَحَدٌ يَخْدُمُنِي فَلَمَّا سَمِعْتُ ذَلِكَ مِنْ هِشَامٍ عَمِلْتُ بِهِ فَأَذْهَبَ اللَّهُ عَنِّي وَ عَنْ عِيَالِيَ الْعِلَلَ وَ الْحَمْدُ لِلَّهِ .

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-‘ Abbas ibn Ma’ruf from Ali ibn Mahziyar from Muhammad ibn Rashid who has said the following: “Hisham ibn Ibrahim narrated to me that he complained before abu al-Hassan (a. s.), about not having a child. He (the Imam) commanded him to raise his voice with Adhan in his house. He has said, ‘I followed the instruction: then Allah removed my shortcoming and my children became many.’ Muhammad ibn Rashid has said, ’I remained ill all the time as well as a group of my servants and family (wife), so I would remain alone at home without anyone to help. I heard it from Hisham, I then practiced it and Allah removed the illnesses from me and my family. All praise belongs to Allah.’”

ضعيف

Prayer and Appeal before Allah for a Son - Hadith 11754

أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ بِالرَّبَذَةِ جُعِلْتُ فِدَاكَ لَمْ أُرْزَقْ وَلَداً فَقَالَ لَهُ إِذَا رَجَعْتَ إِلَى بِلَادِكَ وَ أَرَدْتَ أَنْ تَأْتِيَ أَهْلَكَ فَاقْرَأْ إِذَا أَرَدْتَ ذَلِكَ وَ ذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنادى فِي الظُّلُماتِ أَنْ لا إِلهَ إِلَّا أَنْتَ سُبْحانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ إِلَى ثَلَاثِ آيَاتٍ فَإِنَّكَ سَتُرْزَقُ وَلَداً إِنْ شَاءَ اللَّهُ .

10. Ahmad ibn Muhammad al-‘Asemiy has narrated from Ali ibn al-Hassan al-Taymuliy from ‘Amr ibn ‘Uthman from abu Jamilah who has said the following: “Once, a man from Khurasan in al-Rabadhah said to abu ‘Abd Allah (a. s.), ‘I pray to Allah to keep my soul in service for your cause, I have not been granted any children.’ He (the Imam) said, ‘When you return to your country and then decide to go to bed with your wife then read, ‘When the companion of fish went away in anger he thought that We will not apply any measures against him. He then in the dark called, “I testify that no one other than You deserves worship. You are free of all defects. I have been of those who wrong themselves.” Read up to three verses, you will be granted a child by the will of Allah.’”

ضعيف

Prayer and Appeal before Allah for a Son - Hadith 11755

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ عَمْرٍو قَالَ لَمْ يُولَدْ لِي شَيْ‏ءٌ قَطُّ وَ خَرَجْتُ إِلَى مَكَّةَ وَ مَا لِي وَلَدٌ فَلَقِيَنِي إِنْسَانٌ فَبَشَّرَنِي بِغُلَامٍ فَمَضَيْتُ وَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) بِالْمَدِينَةِ فَلَمَّا صِرْتُ بَيْنَ يَدَيْهِ قَالَ لِي كَيْفَ أَنْتَ وَ كَيْفَ وَلَدُكَ فَقُلْتُ جُعِلْتُ فِدَاكَ خَرَجْتُ وَ مَا لِي وَلَدٌ فَلَقِيَنِي جَارٌ لِي فَقَالَ لِي قَدْ وُلِدَ لَكَ غُلَامٌ فَتَبَسَّمَ ثُمَّ قَالَ سَمَّيْتَهُ قُلْتُ لَا قَالَ سَمِّهِ عَلِيّاً فَإِنَّ أَبِي كَانَ إِذَا أَبْطَأَتْ عَلَيْهِ جَارِيَةٌ مِنْ جَوَارِيهِ قَالَ لَهَا يَا فُلَانَةُ انْوِي عَلِيّاً فَلَا تَلْبَثُ أَنْ تَحْمِلَ فَتَلِدَ غُلَاماً .

11. A number of our people have narrated from Sahl ibn Ziyad from Musa ibn Ja‘far from ‘Amr ibn Sa‘id from Muhammad ibn ‘Umar [‘Amr] who has said the following: “I never had a child . I went to Makkah and did not have any children. A man met me and gave good news of the birth of a boy to me. I then went on and visited Ali ibn al-Husayn (a. s.). When I went before him (the Imam), he (the Imam) asked, ‘How are you and how is your son?’ I said, ‘I pray to Allah to keep my soul in service for your cause, I left home but I did not have a son. My neighbor met me and said, “A boy is born to you .’” He (the Imam) smiled and asked, ‘Have you given him a name?’ I replied, ‘No, I have not given him a name.’ He (the Imam) said, ‘Name him Ali; whenever a delay would take place in giving birth of any of my father’s girls he would ask her to keep her intention to name him Ali, then without much delay she would give birth to a boy.’”

ضعيف

Prayer and Appeal before Allah for a Son - Hadith 11756

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ الْوَلَدَ فَقُلْ عِنْدَ الْجِمَاعِ اللَّهُمَّ ارْزُقْنِي وَلَداً وَ اجْعَلْهُ تَقِيّاً لَيْسَ فِي خَلْقِهِ زِيَادَةٌ وَ لَا نُقْصَانٌ وَ اجْعَلْ عَاقِبَتَهُ إِلَى خَيْرٍ .

12. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn ‘Uthman from Hariz from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a. s.), has said, ‘When you want to have a son then at the time of your going to bed with your wife say, “O Lord, grant me a son, make him pious, without any deficiency or extra in his physical condition and make his consequences in goodness.’”

ضعيف على المشهور

If When Pregnant one Keeps Her Intention to Name the Child Muhammad or Ali the Child will be a Boy: and the Prayer for it - Hadith 11757

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ بِامْرَأَةِ أَحَدِكُمْ حَبَلٌ فَأَتَى عَلَيْهَا أَرْبَعَةُ أَشْهُرٍ فَلْيَسْتَقْبِلْ بِهَا الْقِبْلَةَ وَ لْيَقْرَأْ آيَةَ الْكُرْسِيِّ وَ لْيَضْرِبْ عَلَى جَنْبِهَا وَ لْيَقُلِ اللَّهُمَّ إِنِّي قَدْ سَمَّيْتُهُ مُحَمَّداً فَإِنَّهُ يَجْعَلُهُ غُلَاماًفَإِنْ وَفَى بِالِاسْمِ بَارَكَ اللَّهُ لَهُ فِيهِ وَ إِنْ رَجَعَ عَنِ الِاسْمِ كَانَ لِلَّهِ فِيهِ الْخِيَارُ إِنْ شَاءَ أَخَذَهُ وَ إِنْ شَاءَ تَرَكَهُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ‘Abd al-Rahman ibn abu Najran from al-Husayn ibn Ahmad al-Minqariy from certain persons of our people who have said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If the wife of one you is pregnant, during the fourth month ask her to face al-Qiblah (al-Ka‘bah) and read verse 255 of Chapter two, then tap on her side and say, ‘O Lord, I have named him Muhammad.’ Allah will make him a boy. If he keeps the name as he had promised Allah grants him blessings but if he changes his mind about the name Allah will have the choice to decide to keep the child alive or take him back.”’

ضعيف

If When Pregnant one Keeps Her Intention to Name the Child Muhammad or Ali the Child will be a Boy: and the Prayer for it - Hadith 11758

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ قَالَ كُنْتُ أَنَا وَ ابْنُ غَيْلَانَ الْمَدَائِنِيُّ دَخَلْنَا عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَقَالَ لَهُ ابْنُ غَيْلَانَ أَصْلَحَكَ اللَّهُ بَلَغَنِي أَنَّهُ مَنْ كَانَ لَهُ حَمْلٌ فَنَوَى أَنْ يُسَمِّيَهُ مُحَمَّداً وُلِدَ لَهُ غُلَامٌ فَقَالَ مَنْ كَانَ لَهُ حَمْلٌ فَنَوَى أَنْ يُسَمِّيَهُ عَلِيّاً وُلِدَ لَهُ غُلَامٌثُمَّ قَالَ عَلِيٌّ مُحَمَّدٌ وَ مُحَمَّدٌ عَلِيٌّ شَيْئاً وَاحِداً قَالَ أَصْلَحَكَ اللَّهُ إِنِّي خَلَّفْتُ امْرَأَتِي وَ بِهَا حَبَلٌ فَادْعُ اللَّهَ أَنْ يَجْعَلَهُ غُلَاماً فَأَطْرَقَ إِلَى الْأَرْضِ طَوِيلًا ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ لَهُ سَمِّهِ عَلِيّاً فَإِنَّهُ أَطْوَلُ لِعُمُرِهِ فَدَخَلْنَا مَكَّةَ فَوَافَانَا كِتَابٌ مِنَ الْمَدَائِنِ أَنَّهُ قَدْ وُلِدَ لَهُ غُلَامٌ .

2. It is narrated from the narrator of the previous Hadith from Muhammad ibn Ali from Ali ibn al-Hakam from al-Husayn ibn Sa‘id who has said the following: “Once ibn Ghaylan al-Mada’iniy and I visited abu al-Hassan, al-Rida’ (a. s.), and ibn Ghaylan said to him (the Imam), ‘I pray to Allah to keep you well, I have been informed that if one’s wife is pregnant and he keeps his intention to name him Muhammad a son then is born to him.’ He (the Imam) said, ‘If one’s wife is pregnant and he keeps in his intention to name him Ali, (in this case also) a son will born to him.’ He (the Imam) then said, ‘Ali and Muhammad is one thing.’ He then said, ‘I pray to Allah to keep you well, I left my wife pregnant, please pray to Allah to make him a boy.’ He (the Imam) bent down his head for a long time; then raised his head and said, ‘Name him Ali because it is good for his long life.’ We then entered Makkah and a letter came from al-Mada’in saying, “A boy is born to him.’””

صحيح

If When Pregnant one Keeps Her Intention to Name the Child Muhammad or Ali the Child will be a Boy: and the Prayer for it - Hadith 11759

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ مَا مِنْ رَجُلٍ يُحْمَلُ لَهُ حَمْلٌ فَيَنْوِي أَنْ يُسَمِّيَهُ مُحَمَّداً إِلَّا كَانَ ذَكَراً إِنْ شَاءَ اللَّهُ وَ قَالَ هَاهُنَا ثَلَاثَةٌ كُلُّهُمْ مُحَمَّدٌ مُحَمَّدٌ مُحَمَّدٌوَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي حَدِيثٍ آخَرَ يَأْخُذُ بِيَدِهَا وَ يَسْتَقْبِلُ بِهَا الْقِبْلَةَ عِنْدَ الْأَرْبَعَةِ الْأَشْهُرِ وَ يَقُولُ اللَّهُمَّ إِنِّي سَمَّيْتُهُ مُحَمَّداً وُلِدَ لَهُ غُلَامٌ وَ إِنْ حَوَّلَ اسْمَهُ أُخِذَ مِنْهُ .

3. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Anyone whose wife is pregnant and he keeps in his intention to name him Muhammad, the child will be a boy by the will of Allah.’ He (the Imam) said, ‘There are three and all of them are Muhammad, Muhammad, Muhammad.’ Abu ‘Abd Allah (a. s.), in another Hadith has said, ‘He should hold her hand and turn her to al-Qiblah (al-Ka‘bah) during the fourth month and say, “O Lord, I have named him Muhammad.” A boy will be born to him but if he changes his name he will be taken away from him.’”

مجهول وآخره مرسل

If When Pregnant one Keeps Her Intention to Name the Child Muhammad or Ali the Child will be a Boy: and the Prayer for it - Hadith 11760

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ لَهُ حَمْلٌ فَنَوَى أَنْ يُسَمِّيَهُ مُحَمَّداً أَوْ عَلِيّاً وُلِدَ لَهُ غُلَامٌ .

4. A number of our people have narrated from Sahl ibn Ziyad from certain persons of our people in a marfu ‘ manner who has said the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘If one’s wife is pregnant and he keeps in his intention to name him Muhammad or Ali, a boy will be born to him.’”

ضعيف على المشهور

Beginning of the Creation of a Human Being and His Turning in His Mother’s Womb - Hadith 11761

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ مُخَلَّقَةٍ وَ غَيْرِ مُخَلَّقَةٍ فَقَالَ الْمُخَلَّقَةُ هُمُ الذَّرُّ الَّذِينَ خَلَقَهُمُ اللَّهُ فِي صُلْبِ آدَمَ ( عليه السلام ) أَخَذَ عَلَيْهِمُ الْمِيثَاقَ ثُمَّ أَجْرَاهُمْ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ وَ هُمُ الَّذِينَ يَخْرُجُونَ إِلَى الدُّنْيَا حَتَّى يُسْأَلُوا عَنِ الْمِيثَاقِوَ أَمَّا قَوْلُهُ وَ غَيْرِ مُخَلَّقَةٍ فَهُمْ كُلُّ نَسَمَةٍ لَمْ يَخْلُقْهُمُ اللَّهُ فِي صُلْبِ آدَمَ ( عليه السلام ) حِينَ خَلَقَ الذَّرَّ وَ أَخَذَ عَلَيْهِمُ الْمِيثَاقَ وَ هُمُ النُّطَفُ مِنَ الْعَزْلِ وَ السِّقْطُ قَبْلَ أَنْ يُنْفَخَ فِيهِ الرُّوحُ وَ الْحَيَاةُ وَ الْبَقَاءُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from all from al- Hassan ibn Mahbub from Muhammad ibn al-Nu’man from Salam ibn al-Mustanir who has said the following: “I once asked abu Ja’far (a. s.), about the words of Allah, most Majestic, most Glorious, . . created and not created . . (22:5) He (the Imam) said, ‘Created are those whom Allah created in the back of Adam (a. s.). He made them to promise and make a covenant. Then He allowed them to move through the backs of men and wombs of women. They are the ones who come out in the world so that they are asked about the covenant. His words ‘not created’ refer to every strand or trace that Allah did not create in the back of Adam (a. s.) when He created the particles and made them to form the covenant. They were the seeds that were not allowed to take place in the womb or were aborted before the spirit was blown in them as well as life and continued life.’”

مجهول

Beginning of the Creation of a Human Being and His Turning in His Mother’s Womb - Hadith 11762

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يَعْلَمُ ما تَحْمِلُ كُلُّ أُنْثى وَ ما تَغِيضُ الْأَرْحامُ وَ ما تَزْدادُ قَالَ الْغَيْضُ كُلُّ حَمْلٍ دُونَ تِسْعَةِ أَشْهُرٍ وَ مَا تَزْدَادُ كُلُّ شَيْ‏ءٍ يَزْدَادُ عَلَى تِسْعَةِ أَشْهُرٍ فَكُلَّمَا رَأَتِ الْمَرْأَةُ الدَّمَ الْخَالِصَ فِي حَمْلِهَا فَإِنَّهَا تَزْدَادُ بِعَدَدِ الْأَيَّامِ الَّتِي رَأَتْ فِي حَمْلِهَا مِنَ الدَّمِ .

2. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from Hariz from those whom he has mentioned who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the words of Allah, most Majestic, most Glorious, ‘He knows what every female bears and what the wombs decrease (spoil) and what they increase (dispose).’ (13:8) He (the Imam) said, ‘Decrease’ is every pregnancy before nine months and ‘increase’ is what is more than nine months. Whenever a woman experiences pure blood discharge during her pregnancy a similar number of days are increased in the length of her pregnancy.’”

مرسل

Beginning of the Creation of a Human Being and His Turning in His Mother’s Womb - Hadith 11763

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ: سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا (عليه السلام) يَقُولُ: قَالَ أَبُو جَعْفَرٍ (عليه السلام) إِنَّ النُّطْفَةَ تَكُونُ فِي الرَّحِمِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ عَلَقَةً أَرْبعينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً أَرْبَعِينَ يَوماً، فَإِذَا كَمَلَ أَرْبَعَةُ أَشْهُرٍ بَعَث اللَّهُ مَلَكيْنِ خَلَّاقَيْنِ فَيَقُولَانِ يَا ربّ مَا تَخْلُقُ ذَكَراً أَوْ أُنْثَى فَيُؤْمَرَانِ فَيَقُولَانِ يَا رَبِّ شَقِيّاً أَوْ سَعِيداً فَيُؤْمَرَانِ فَيقُولَانِ يَا رَبِّ مَا أَجَلُهُ وَ مَا رِزْقُهُ وَ كُلُّ شَيْ‏ءٍ مِنْ حَالِهِ وَ عَدَّد مِنْ ذَلِك أَشْيَاءَ وَ يَكْتُبَانِ الْمِيثاقَ بَيْنَ عَيْنَيْهِ، فَإِذَا أَكْمَلَ اللَّهُ لَهُ الأَجَلَ بَعَثَ اللَّهُ مَلَكاً فَزَجَرَهُ زَجرَةً فَيَخرُجُ وَ قَدْ نَسِيَ الْمِيثَاقَ. فَقَالَ الْحَسَنُ بْنُ الْجَهْمِ: فَقُلْتُ لَهُ: أَ فَيَجُوزُ أَن يَدْعُوَ اللَّهَ فَيُحَوِّلَ الْأُنْثَى ذكَراً وَ الذَّكَرَ أنْثَى؟ فَقَالَ: إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Faddal from al-Hasan ibn al-Jahm that he heard Abul Hasan al-Ridha (as) say: Abu Ja'far (al-Baqir) (as) said: "Sperm in the womb after forty days becomes a clot, and then after another forty days becomes a fetus. When four months pass by, Allah sends two creating angels and they ask, “Oh Lord, what do You want to create, male or female?". They are then commanded accordingly. Then they ask, "Oh Lord, do You want him to be miserable or happy?". They are then commanded accordingly. Then they ask, "When is his term (of death)? What is his sustenance and its quantity?". They then write the covenant (of monotheism) between his eyes. When God's appointed time (i. e. pregnancy) for the fetus comes, He sends an angel to prompt it, causing it to emerge and emerges forgotten about the covenant (of monotheism)." Al-Hasan ibn al-Jahm asked him (Imam al-Ridha): "Would Allah a change a female into a male, or a male into a female, if someone were to supplicate to him for that?". So he said: "Indeed Allah does what He wills".

موثق

Beginning of the Creation of a Human Being and His Turning in His Mother’s Womb - Hadith 11764

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ أَنْ يَخْلُقَ النُّطْفَةَ الَّتِي مِمَّا أَخَذَ عَلَيْهَا الْمِيثَاقَ فِي صُلْبِ آدَمَ أَوْ مَا يَبْدُو لَهُ فِيهِ وَ يَجْعَلَهَا فِي الرَّحِمِ حَرَّكَ الرَّجُلَ لِلْجِمَاعِ وَ أَوْحَى إِلَى الرَّحِمِ أَنِ افْتَحِي بَابَكِ حَتَّى يَلِجَ فِيكِ خَلْقِي وَ قَضَائِيَ النَّافِذُ وَ قَدَرِيفَتَفْتَحُ الرَّحِمُ بَابَهَا فَتَصِلُ النُّطْفَةُ إِلَى الرَّحِمِ فَتَرَدَّدُ فِيهِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ لَحْماً تَجْرِي فِيهِ عُرُوقٌ مُشْتَبِكَةٌ ثُمَّ يَبْعَثُ اللَّهُ مَلَكَيْنِ خَلَّاقَيْنِ يَخْلُقَانِ فِي الْأَرْحَامِ مَا يَشَاءُ اللَّهُ فَيَقْتَحِمَانِ فِي بَطْنِ الْمَرْأَةِ مِنْ فَمِ الْمَرْأَةِ فَيَصِلَانِ إِلَى الرَّحِمِ وَ فِيهَا الرُّوحُ الْقَدِيمَةُ الْمَنْقُولَةُ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ فَيَنْفُخَانِ فِيهَا رُوحَ الْحَيَاةِ وَ الْبَقَاءِ وَ يَشُقَّانِ لَهُ السَّمْعَ وَ الْبَصَرَ وَ جَمِيعَ الْجَوَارِحِ وَ جَمِيعَ مَا فِي الْبَطْنِ بِإِذْنِ اللَّهِثُمَّ يُوحِي اللَّهُ إِلَى الْمَلَكَيْنِ اكْتُبَا عَلَيْهِ قَضَائِي وَ قَدَرِي وَ نَافِذَ أَمْرِي وَ اشْتَرِطَا لِيَ الْبَدَاءَ فِيمَا تَكْتُبَانِ فَيَقُولَانِ يَا رَبِّ مَا نَكْتُبُ فَيُوحِي اللَّهُ إِلَيْهِمَا أَنِ ارْفَعَا رَءُوسَكُمَا إِلَى رَأْسِ أُمِّهِ فَيَرْفَعَانِ رُءُوسَهُمَا فَإِذَا اللَّوْحُ يَقْرَعُ جَبْهَةَ أُمِّهِ فَيَنْظُرَانِ فِيهِ فَيَجِدَانِ فِي اللَّوْحِ صُورَتَهُ وَ زِينَتَهُ وَ أَجَلَهُ وَ مِيثَاقَهُ شَقِيّاً أَوْ سَعِيداً وَ جَمِيعَ شَأْنِهِقَالَ فَيُمْلِي أَحَدُهُمَا عَلَى صَاحِبِهِ فَيَكْتُبَانِ جَمِيعَ مَا فِي اللَّوْحِ وَ يَشْتَرِطَانِ الْبَدَاءَ فِيمَا يَكْتُبَانِ ثُمَّ يَخْتِمَانِ الْكِتَابَ وَ يَجْعَلَانِهِ بَيْنَ عَيْنَيْهِ ثُمَّ يُقِيمَانِهِ قَائِماً فِي بَطْنِ أُمِّهِقَالَ فَرُبَّمَا عَتَا فَانْقَلَبَ وَ لَا يَكُونُ ذَلِكَ إِلَّا فِي كُلِّ عَاتٍ أَوْ مَارِدٍ وَ إِذَا بَلَغَ أَوَانُ خُرُوجِ الْوَلَدِ تَامّاً أَوْ غَيْرَ تَامٍّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى الرَّحِمِ أَنِ افْتَحِي بَابَكِ حَتَّى يَخْرُجَ خَلْقِي إِلَى أَرْضِي وَ يَنْفُذَ فِيهِ أَمْرِي فَقَدْ بَلَغَ أَوَانُ خُرُوجِهِ قَالَفَيَفْتَحُ الرَّحِمُ بَابَ الْوَلَدِ فَيَبْعَثُ اللَّهُ إِلَيْهِ مَلَكاً يُقَالُ لَهُ زَاجِرٌ فَيَزْجُرُهُ زَجْرَةً فَيَفْزَعُ مِنْهَا الْوَلَدُ فَيَنْقَلِبُ فَيَصِيرُ رِجْلَاهُ فَوْقَ رَأْسِهِ وَ رَأْسُهُ فِي أَسْفَلِ الْبَطْنِ لِيُسَهِّلَ اللَّهُ عَلَى الْمَرْأَةِ وَ عَلَى الْوَلَدِ الْخُرُوجَقَالَ فَإِذَا احْتُبِسَ زَجَرَهُ الْمَلَكُ زَجْرَةً أُخْرَى فَيَفْزَعُ مِنْهَا فَيَسْقُطُ الْوَلَدُ إِلَى الْأَرْضِ بَاكِياً فَزِعاً مِنَ الزَّجْرَةِ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from ibn Ri’ab from Zurarah who has said the following: “Abu Ja’far (a. s.), has said, ‘When Allah, most Majestic, most Glorious, wants to create the seed which has formed the covenant when taken from the back of Adam or what appears to Him, (due to al-Bada’ ) He places it in the womb and moves the man to go to bed with the woman (his wife). He inspires the womb to open its door so that His creature can enter in it and His authoritative determination and measure. The womb opens its door and the seed reaches the womb, then turns back and forth for forty days, then it becomes a clot, then an embryo in forty days, then a piece of flesh in which veins spread like a net. Then Allah sends two creative angels in the womb who make in the womb as Allah wills. They enter inside the woman through her mouth until they reach her womb. In it (the seed) is the old spirit transferred from the backs of men to the wombs of women, then they blow in it the spirit of life and continued life and carve for him ears, eyes, all of his parts and all the inside by the permission of Allah. Then Allah sends revelation to the two angels that says, ‘Write upon him My authoritative command of determination and measures and stipulate for me a change of plan (al- bada’) in what you write.’ They then ask, ‘What must we write, O Lord?’ Allah then reveals to them to raise their heads to the head of his mother.’ They then raise their heads and find a tablet knocking [informing] from the forehead of his mother. They look at it and find in it his shape, fashion, duration of his life, his covenant of being a virtuous or a wicked one and all of his characteristics.’ He (the Imam) then said, ‘One of them dictates, the other writes all that is in the tablet and stipulates the condition of change of plan (al-bada’). They seal the book and place it between his two eyes, then they make him stand up in the belly of his mother.’ He (the Imam) said, ‘He perhaps turns insolent and changes and this only happens with insolent and disobedient ones. When it is time for his coming out Allah, most Majestic, most Glorious, inspires the womb to open its door so that His creature can come out to His earth so that His command is applied to him; it is time for him to come out.’ He (the Imam) then said, ‘The womb then opens the door of the child and Allah sends an angel called a reprimanding one, who reprimands him and it makes him feel shocked. His head turns downward and his feet upward thus Allah makes it easy for the child to come out as well as for the woman.’ He (the Imam) then said, ‘When he stops the angel reproaches him again which gives him a shock again. He then falls on the ground crying and upset because of the reproach.’”

صحيح

Beginning of the Creation of a Human Being and His Turning in His Mother’s Womb - Hadith 11765

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْخَلْقِ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا خَلَقَ الْخَلْقَ مِنْ طِينٍ أَفَاضَ بِهَا كَإِفَاضَةِ الْقِدَاحِ فَأَخْرَجَ الْمُسْلِمَ فَجَعَلَهُ سَعِيداً وَ جَعَلَ الْكَافِرَ شَقِيّاً فَإِذَا وَقَعَتِ النُّطْفَةُ تَلَقَّتْهَا الْمَلَائِكَةُ فَصَوَّرُوهَا ثُمَّ قَالُوا يَا رَبِّ أَ ذَكَراً أَوْ أُنْثَى فَيَقُولُ الرَّبُّ جَلَّ جَلَالُهُ أَيَّ ذَلِكَ شَاءَ فَيَقُولَانِ تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَثُمَّ تُوضَعُ فِي بَطْنِهَا فَتَرَدَّدُ تِسْعَةَ أَيَّامٍ فِي كُلِّ عِرْقٍ وَ مَفْصِلٍ وَ مِنْهَا لِلرَّحِمِ ثَلَاثَةُ أَقْفَالٍ قُفْلٌ فِي أَعْلَاهَا مِمَّا يَلِي أَعْلَى الصُّرَّةِ مِنَ الْجَانِبِ الْأَيْمَنِ وَ الْقُفْلُ الْآخَرُ وَسَطَهَا وَ الْقُفْلُ الْآخَرُ أَسْفَلَ مِنَ الرَّحِمِ فَيُوضَعُ بَعْدَ تِسْعَةِ أَيَّامٍ فِي الْقُفْلِ الْأَعْلَى فَيَمْكُثُ فِيهِ ثَلَاثَةَ أَشْهُرٍ فَعِنْدَ ذَلِكَ يُصِيبُ الْمَرْأَةَ خُبْثُ النَّفْسِ وَ التَّهَوُّعُثُمَّ يَنْزِلُ إِلَى الْقُفْلِ الْأَوْسَطِ فَيَمْكُثُ فِيهِ ثَلَاثَةَ أَشْهُرٍ وَ صُرَّةُ الصَّبِيِّ فِيهَا مَجْمَعُ الْعُرُوقِ وَ عُرُوقُ الْمَرْأَةِ كُلُّهَا مِنْهَا يَدْخُلُ طَعَامُهُ وَ شَرَابُهُ مِنْ تِلْكَ الْعُرُوقِثُمَّ يَنْزِلُ إِلَى الْقُفْلِ الْأَسْفَلِ فَيَمْكُثُ فِيهِ ثَلَاثَةَ أَشْهُرٍ فَذَلِكَ تِسْعَةُ أَشْهُرٍ ثُمَّ تُطْلَقُ الْمَرْأَةُ فَكُلَّمَا طُلِقَتْ انْقَطَعَ عِرْقٌ مِنْ صُرَّةِ الصَّبِيِّ فَأَصَابَهَا ذَلِكَ الْوَجَعُ وَ يَدُهُ عَلَى صُرَّتِهِ حَتَّى يَقَعَ إِلَى الْأَرْضِ وَ يَدُهُ مَبْسُوطَةٌ فَيَكُونُ رِزْقُهُ حِينَئِذٍ مِنْ فِيهِ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Muhammad ibn al-Fudayl from abu Hamzah who has said the following: “I once asked abu Ja‘far (a. s.), about the creation. He (the Imam) said, ‘When Allah, most Blessed, most High, created the creation from clay He poured them as arrows are poured, took out the Muslim ones, made him fortunate and made the unbeliever wicked ones. When the seed falls angels receive it and give it its shape then they ask, ‘O Lord, do You want it to be a male or female? ’ The Lord, most Majestic, most Glorious, then says whatever He wants.’ The two then say, ‘Blessed is Allah the best Creator.’ It then is placed inside her and it moves back and forth for nine days in every vein and joint. Inside from her to the womb there are three locks. One lock is for the upper side parallel to the bellybutton from the right side, the other lock is from the midsection and another lock is lower in the womb. After nine days, it is placed in the upper lock where it remains for three months and at this time, the woman experiences disgust and nausea. Thereafter it comes down to the middle lock and remains there for three months. The bellybutton of the child connects to a group of veins and all of the veins of the woman from which food enters as well as drinks by the way of these groups of veins. Then the child descends down to the third lock where the child remains for another three months and this completes nine months. The woman then undergoes childlabor and with every pain a vein of the veins disconnect from the bellybutton of the child. When pain starts his hand rests on his bellybutton and he falls on the ground with his hands spread and thereafter his sustenance is by the way of his mouth.’”

مجهول

Beginning of the Creation of a Human Being and His Turning in His Mother’s Womb - Hadith 11766

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ أَوْ غَيْرِهِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ الرَّجُلُ يَدْعُو لِلْحُبْلَى أَنْ يَجْعَلَ اللَّهُ مَا فِي بَطْنِهَا ذَكَراً سَوِيّاً قَالَ يَدْعُو مَا بَيْنَهُ وَ بَيْنَ أَرْبَعَةِ أَشْهُرٍ فَإِنَّهُ أَرْبَعِينَ لَيْلَةً نُطْفَةٌ وَ أَرْبَعِينَ لَيْلَةً عَلَقَةٌ وَ أَرْبَعِينَ لَيْلَةً مُضْغَةٌ فَذَلِكَ تَمَامُ أَرْبَعَةِ أَشْهُرٍ ثُمَّ يَبْعَثُ اللَّهُ مَلَكَيْنِ خَلَّاقَيْنِ فَيَقُولَانِ يَا رَبِّ مَا نَخْلُقُ ذَكَراً أَمْ أُنْثَى شَقِيّاً أَوْ سَعِيداً فَيُقَالُ ذَلِكَ فَيَقُولَانِ يَا رَبِّ مَا رِزْقُهُ وَ مَا أَجَلُهُ وَ مَا مُدَّتُهُ فَيُقَالُ ذَلِكَ وَ مِيثَاقُهُ بَيْنَ عَيْنَيْهِ يَنْظُرُ إِلَيْهِ وَ لَا يَزَالُ مُنْتَصِباً فِي بَطْنِ أُمِّهِ حَتَّى إِذَا دَنَا خُرُوجُهُ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مَلَكاً فَزَجَرَهُ زَجْرَةً فَيَخْرُجُ وَ يَنْسَى الْمِيثَاقَ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn al-Husayn from Muhammad ibn ’Isma‘il or others who has said the following: “I once asked abu Ja‘far (a. s.), saying, ‘I pray to Allah to keep my soul in service for your cause, can a pregnant woman pray to Allah to make the child inside her a well formed boy?’ He (the Imam) said, ‘She can do so from conception up to the fourth month. Up to forty nights it is sperm, for another forty nights it is a clot and for another forty nights it is an embryo, thereafter Allah sends two creative angles who ask, “O Lord, what must we create, a male or female, fortunate or unfortunate?” Their question is then answered. They then ask, “O Lord, what is his sustenance, when is the time of his death and what is the length of his life?” It all then is told to them and his covenant is between his eyes to which he looks. He still is inside his mother until the time of his coming out draws near. Allah, most Majestic, most Glorious, sends an angel who drives him out with reproach that sends him into shock and he forgets the covenant?”

مجهول

Beginning of the Creation of a Human Being and His Turning in His Mother’s Womb - Hadith 11767

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِذَا وَقَعَتِ النُّطْفَةُ فِي الرَّحِمِ اسْتَقَرَّتْ فِيهَا أَرْبَعِينَ يَوْماً وَ تَكُونُ عَلَقَةً أَرْبَعِينَ يَوْماً وَ تَكُونُ مُضْغَةً أَرْبَعِينَ يَوْماً ثُمَّ يَبْعَثُ اللَّهُ مَلَكَيْنِ خَلَّاقَيْنِ فَيُقَالُ لَهُمَا اخْلُقَا كَمَا يُرِيدُ اللَّهُ ذَكَراً أَوْ أُنْثَى صَوِّرَاهُ وَ اكْتُبَا أَجَلَهُ وَ رِزْقَهُ وَ مَنِيَّتَهُ وَ شَقِيّاً أَوْ سَعِيداً وَ اكْتُبَا لِلَّهِ الْمِيثَاقَ الَّذِي أَخَذَهُ عَلَيْهِ فِي الذَّرِّ بَيْنَ عَيْنَيْهِ فَإِذَا دَنَا خُرُوجُهُ مِنْ بَطْنِ أُمِّهِ بَعَثَ اللَّهُ إِلَيْهِ مَلَكاً يُقَالُ لَهُ زَاجِرٌ فَيَزْجُرُهُ فَيَفْزَعُ فَزَعاً فَيَنْسَى الْمِيثَاقَ وَ يَقَعُ إِلَى الْأَرْضِ يَبْكِي مِنْ زَجْرَةِ الْمَلَكِ .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from ibn Mahbub from ibn Ri’ab from Zurarah ibn ’ A‘yan who has said the following: “I once heard abu Ja‘far (a. s.), saying, ‘When the seed falls in the womb it settles there for forty days, remains as a clot for forty days and as an embryo for another forty days. Allah then sends two creative angels with instruction to create him, as Allah wants it to be. It can be a male or a female. They shape him and write down the duration of his life, the time of his death, that he is a fortunate or unfortunate. The two must write down between his eyes the covenant of Allah, which He has taken from him in the condition of being particles. When the time for his coming out from the belly of his mother draws near; Allah sends an angel called admonisher who admonishes him that sends him into shock. He forgets the covenant and falls on the ground weeping because of the admonition of the angel?”

صحيح

When a Woman Gives Birth to More than one Child - Hadith 11768

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ إِسْمَاعِيلَ بْنِ عُمَرَ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلرَّحِمِ أَرْبَعَةَ سُبُلٍ فِي أَيِّ سَبِيلٍ سَلَكَ فِيهِ الْمَاءُ كَانَ مِنْهُ الْوَلَدُ وَاحِدٌ وَ اثْنَانِ وَ ثَلَاثَةٌ وَ أَرْبَعَةٌ وَ لَا يَكُونُ إِلَى سَبِيلٍ أَكْثَرُ مِنْ وَاحِدٍ .

1. Muhammad ibn Yahya and others have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad from ibn abu Nasr from ’Isma‘il ibn ‘Umar from Shu’ayb al-‘Aqarqufiy who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘The womb has four ways in whichever way the seed (water) finds the path thereof comes a child, one child, two children , three children or four children . In (through) one way only one child can come and no more/”

مجهول

When a Woman Gives Birth to More than one Child - Hadith 11769

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ لِلرَّحِمِ أَرْبَعَةَ أَوْعِيَةٍ فَمَا كَانَ فِي الْأَوَّلِ فَلِلْأَبِ وَ مَا كَانَ فِي الثَّانِي فَلِلْأُمِّ وَ مَا كَانَ فِي الثَّالِثِ فَلِلْعُمُومَةِ وَ مَا كَانَ فِي الرَّابِعِ فَلِلْخُئُولَةِ .

2. Ali ibn Muhammad has narrated from in a marfu ‘ manner from Muhammad ibn Humran who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Allah has created four receptacles for the womb. Whatever is from the first is for the father, whatever is from the second is from the mother, whatever is from the third is from the paternal uncles and whatever is from the fourth is from the maternal uncles (in gender or shape).’”

مرفوع

Discipline to Follow During Childbirth - Hadith 11770

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا حَضَرَتْ وِلَادَةُ الْمَرْأَةِ قَالَ أَخْرِجُوا مَنْ فِي الْبَيْتِ مِنَ النِّسَاءِ لَا يَكُونُ أَوَّلَ نَاظِرٍ إِلَى عَوْرَةٍ .

1. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from his father from ‘Abd Allah ibn al-Mughirah from ibn Muskan from Jabir who has said the following: “At the time of the birth of a child, Ali ibn al-Husayn (a. s.), would say, ’Send all women out of the house; they must not be the first to look at the privacy [genitals].

ضعيف على المشهور

Congratulation for Childbirth - Hadith 11771

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحُسَيْنِ عَنْ مُرَازِمٍ عَنْ أَخِيهِ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وُلِدَ لِي غُلَامٌ فَقَالَ رَزَقَكَ اللَّهُ شُكْرَ الْوَاهِبِ وَ بَارَكَ لَكَ فِي الْمَوْهُوبِ وَ بَلَغَ أَشُدَّهُ وَ رَزَقَكَ اللَّهُ بِرَّهُ .

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from his father from Muhammad ibn Sinan from al-Husayn from Murazim from his brother who has said the following: “A man once said to abu ‘ Abd Allah (a. s.), ‘A boy is born to me. He (the Imam) said, ‘May Allah enable you to thank the Benefactor, bless you with the gift and make him to grow up to manhood! May Allah grant you the chance to enjoy his virtuous deeds!’”

ضعيف على المشهور

Congratulation for Childbirth - Hadith 11772

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ أَبِي بَرْزَةَ الْأَسْلَمِيِّ قَالَ وُلِدَ لِلْحَسَنِ بْنِ عَلِيٍّ ( عليه السلام ) مَوْلُودٌ فَأَتَتْهُ قُرَيْشٌ فَقَالُوا يَهْنِئُكَ الْفَارِسُ فَقَالَ وَ مَا هَذَا مِنَ الْكَلَامِ قُولُوا شَكَرْتَ الْوَاهِبَ وَ بُورِكَ لَكَ فِي الْمَوْهُوبِ وَ بَلَغَ اللَّهُ بِهِ أَشُدَّهُ وَ رَزَقَكَ بِرَّهُ .

2. Ali ibn Muhammad ibn Bandar has narrated from Ibrahim ibn Ishaq al-Ahmar from ‘Abd Allah ibn Hammad from Abu Maryam al-Ansari from Abu Barza al-Aslami who has said the following: “A child was born to al-Hasan ibn Ali (a. s.), and Quraysh came to congratulate him and saying, ‘Congratulations to you for the birth of the rider (the knight).’ He (the Imam) said, ‘What kind of expression is this! Say, 'May Allah enable you to thank the Benefactor for the blessed gift, may Allah make him to grow up to manhood and may Allah give you the chance to enjoy his good deeds!'"

ضعيف

Congratulation for Childbirth - Hadith 11773

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ هَنَّأَ رَجُلٌ رَجُلًا أَصَابَ ابْناً فَقَالَ يَهْنِئُكَ الْفَارِسُ فَقَالَ لَهُ الْحَسَنُ (عليه السلام) مَا عِلْمُكَ يَكُونُ فَارِساً أَوْ رَاجِلًا قَالَ جُعِلْتُ فِدَاكَ فَمَا أَقُولُ قَالَ تَقُولُ شَكَرْتَ الْوَاهِبَ وَ بُورِكَ لَكَ فِي الْمَوْهُوبِ وَ بَلَغَ أَشُدَّهُ وَ رَزَقَكَ بِرَّهُ .

3. A number of our people have narrated from Ahmad ibn Muhammad from Bakr ibn Salih from those whom he has mentioned who has said the following: “Once a man congratulated another man on the birth of his son by saying, ‘Congratulation for the birth of the rider (the knight).’ Al-Hasan (a. s.) then said, ‘How would you know if he will be a rider or walking on foot?’ He asked, ‘I pray to Allah to keep my soul in service for your cause, what I should say?’ He (the Imam) said, ‘Say, “May Allah enable you to thank the Benefactor. May the gift be a blessing for you and may Allah make him to grow up to manhood! May Allah give you the chance to enjoy his good deeds.'"

ضعيف

Names and Titles - Hadith 11774

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ رَجُلٍ قَدْ سَمَّاهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَصْدَقُ الْأَسْمَاءِ مَا سُمِّيَ بِالْعُبُودِيَّةِ وَ أَفْضَلُهَا أَسْمَاءُ الْأَنْبِيَاءِ .

1. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from abu Ishaq, Tha’labah ibn Maymun from a man whom he has mentioned who has said the following: “Abu Ja‘far (a. s.), has said, The truest name is that which expresses one’s slavery to (Allah) and the best of them are names of the Prophets.’”

مرسل

Names and Titles - Hadith 11775

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) سَمُّوا أَوْلَادَكُمْ قَبْلَ أَنْ يُولَدُوا فَإِنْ لَمْ تَدْرُوا أَ ذَكَرٌ أَمْ أُنْثَى فَسَمُّوهُمْ بِالْأَسْمَاءِ الَّتِي تَكُونُ لِلذَّكَرِ وَ الْأُنْثَى فَإِنَّ أَسْقَاطَكُمْ إِذَا لَقُوكُمْ يَوْمَ الْقِيَامَةِ وَ لَمْ تُسَمُّوهُمْ يَقُولُ السِّقْطُ لِأَبِيهِ أَلَّا سَمَّيْتَنِي وَ قَدْ سَمَّى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُحَسِّناً قَبْلَ أَنْ يُولَدَ .

2. A number of our people have narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from Abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘My father narrated to me from my grandfather that ’Amir al-Mu’minin has said, ‘Name your children before they are born: and if you do not know they are male or female, then name them with such names that are good for both male and female. In case a child is miscarried, when that child will meet you on the Day of Judgment, whom you had not given a name, it will say to his father, ‘I wish you had named me.’ The Messenger of Allah had named Muhsin before his birth.’”

ضعيف

Names and Titles - Hadith 11776

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ أَوَّلُ مَا يَبَرُّ الرَّجُلُ وَلَدَهُ أَنْ يُسَمِّيَهُ بِاسْمٍ حَسَنٍ فَلْيُحْسِنْ أَحَدُكُمُ اسْمَ وَلَدِهِ .

3. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from Muhammad ibn Ali from Muhammad ibn al-Fudayl from Musa ibn Bakr who has said the following: “The first good thing that a father can do to his children is to give them good names. You must find a good name for (each of) your children.’”

ضعيف على المشهور

Names and Titles - Hadith 11777

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُولَدُ لَنَا وَلَدٌ إِلَّا سَمَّيْنَاهُ مُحَمَّداً فَإِذَا مَضَى لَنَا سَبْعَةُ أَيَّامٍ فَإِنْ شِئْنَا غَيَّرْنَا وَ إِنْ شِئْنَا تَرَكْنَا .

4. Ahmad ibn Muhammad has narrated from certain persons of our people from those whom he has mentioned who have said the following: “Abu ‘Abd Allah (a. s.), has said, ‘We name every child born to us Muhammad and after seven days if we like we change or keep the same name.’”

مرسل

Names and Titles - Hadith 11778

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ مَيَّاحٍ عَنْ فُلَانِ بْنِ حُمَيْدٍ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ شَاوَرَهُ فِي اسْمِ وَلَدِهِ فَقَالَ سَمِّهِ بِأَسْمَاءٍ مِنَ الْعُبُودِيَّةِ فَقَالَ أَيُّ الْأَسْمَاءِ هُوَ فَقَالَ عَبْدُ الرَّحْمَنِ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-FIakam from ibn Mayyah from Fulan ibn Flamid ibn Flamid who has said the following: “I asked abu ‘Abd Allah (a. s.), for advice about the name of my child and he (the Imam) said, ‘Name him with the names that express slavery (to Allah).’ He then asked, ‘Which ones are they?’ He (the Imam) said, “Abd al-Rahman.’”

ضعيف

Names and Titles - Hadith 11779

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَمِّهِ عَاصِمٍ الْكُوزِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ مَنْ وُلِدَ لَهُ أَرْبَعَةُ أَوْلَادٍ لَمْ يُسَمِّ أَحَدَهُمْ بِاسْمِي فَقَدْ جَفَانِي .

6. Al-FIusayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from Sulayman ibn Sama‘ah from his uncle ‘Asem al-Kuziy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘If four sons are born to someone and he does not name even one of them with my name he has done injustice to me.’”

ضعيف على المشهور

Names and Titles - Hadith 11780

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْعَزْرَمِيِّ قَالَ اسْتَعْمَلَ مُعَاوِيَةُ مَرْوَانَ بْنَ الْحَكَمِ عَلَى الْمَدِينَةِ وَ أَمَرَهُ أَنْ يَفْرِضَ لِشَباب قُرَيْشٍ فَفَرَضَ لَهُمْ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) فَأَتَيْتُهُ فَقَالَ مَا اسْمُكَ فَقُلْتُ عَلِيُّ بْنُ الْحُسَيْنِ فَقَالَ مَا اسْمُ أَخِيكَ فَقُلْتُ عَلِيٌّ قَالَ عَلِيٌّ وَ عَلِيٌّ مَا يُرِيدُ أَبُوكَ أَنْ يَدَعَ أَحَداً مِنْ وُلْدِهِ إِلَّا سَمَّاهُ عَلِيّاًثُمَّ فَرَضَ لِي فَرَجَعْتُ إِلَى أَبِي فَأَخْبَرْتُهُ فَقَالَ وَيْلِي عَلَى ابْنِ الزَّرْقَاءِ دَبَّاغَةِ الْأَدَمِ لَوْ وُلِدَ لِي مِائَةٌ لَأَحْبَبْتُ أَنْ لَا أُسَمِّيَ أَحَداً مِنْهُمْ إِلَّا عَلِيّاً .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad formal-Barqiy from ‘Abd al-Rahman ibn Muhammad al-‘Arzamiy who has said the following: “Mu‘awiyah appointed Marwan ibn al-Hakam as his agent in al-Madinah and ordered him to pay a certain salary to the young people of Quraysh which he did. Ali ibn al-Husayn, ‘Alayhim al-Salam, has said, ‘I went to him and he asked, ‘What is your name?’ I replied, ‘It is Ali ibn al-Husayn.’ He then asked, ‘What is the name of your brother?’ I replied, ‘It is Ali.’ He said, ‘Ali and Ali. Is it that your father does not want to leave any of his children without naming them all Ali?’ He paid me a certain amount. I returned to my father and informed him of what had happened. He (the Imam) said, ‘Woe is upon the son of al-Zarqa’, the leather- treating man. Even if one hundred sons will be born to me I will not give anyone of them any other name except Ali.’”

مرسل

Names and Titles - Hadith 11781

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ لَا يَدْخُلُ الْفَقْرُ بَيْتاً فِيهِ اسْمُ مُحَمَّدٍ أَوْ أَحْمَدَ أَوْ عَلِيٍّ أَوِ الْحَسَنِ أَوِ الْحُسَيْنِ أَوْ جَعْفَرٍ أَوْ طَالِبٍ أَوْ عَبْدِ اللَّهِ أَوْ فَاطِمَةَ مِنَ النِّسَاءِ.

8. A number of our people have narrated from Ahmad ibn Muhammad from Bakr ibn Salih from Sulayman al-Ja‘fariy who has said the following: “I once heard abu al-Hassan (a. s.), saying, ‘Poverty does not enter a house wherein a person’s name is Muhammad or Ahmad or Ali or al-Hassan or al-Husayn or Ja‘far or Talib or ‘Abd Allah or Fatimah of the women.’”

ضعيف على المشهور

Names and Titles - Hadith 11782

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ وُلِدَ لِي غُلَامٌ فَمَاذَا أُسَمِّيهِ قَالَ سَمِّهِ بِأَحَبِّ الْأَسْمَاءِ إِلَيَّ حَمْزَةَ .

9. Ali ibn Ibrahim has narrated from his father from Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said that once a man came to the Holy Prophet (saww) and said, ‘O Messenger of Allah, a son is born to me, what should I name him?’ The Messenger of Allah replied, ‘Name him with the most beloved of names to me; Hamza.’”

مجهول

Names and Titles - Hadith 11783

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اسْتَحْسِنُوا أَسْمَاءَكُمْ فَإِنَّكُمْ تُدْعَوْنَ بِهَا يَوْمَ الْقِيَامَةِ قُمْ يَا فُلَانَ بْنَ فُلَانٍ إِلَى نُورِكَ وَ قُمْ يَا فُلَانَ بْنَ فُلَانٍ لَا نُورَ لَكَ .

10. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Husayn ibn Zayd ibn Ali ibn al-Husayn from his father who has said the following: “This is a narration of abu ‘Abd Allah (a. s.), from the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He (the Messenger of Allah) has said, ‘You should give yourselves good names; on the Day of Judgment you will be called with your names: O so and so son of so and so, stand up to your light and stand up, O so and so son of so and so, you have no light.’”

مجهول

Names and Titles - Hadith 11784

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ سَعِيدِ بْنِ خُثَيْمٍ عَنْ مَعْمَرِ بْنِ خُثَيْمٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) مَا تُكَنَّى قَالَ قُلْتُ مَا اكْتَنَيْتُ بَعْدُ وَ مَا لِي مِنْ وَلَدٍ وَ لَا امْرَأَةٍ وَ لَا جَارِيَةٍ قَالَ فَمَا يَمْنَعُكَ مِنْ ذَلِكَ قَالَ قُلْتُ حَدِيثٌ بَلَغَنَا عَنْ عَلِيٍّ ( عليه السلام ) قَالَ وَ مَا هُوَ قُلْتُ بَلَغَنَا عَنْ عَلِيٍّ ( عليه السلام ) أَنَّهُ قَالَ مَنِ اكْتَنَى وَ لَيْسَ لَهُ أَهْلٌ فَهُوَ أَبُو جَعْرٍ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) شَوْهٌ لَيْسَ هَذَا مِنْ حَدِيثِ عَلِيٍّ ( عليه السلام ) إِنَّا لَنُكَنِّي أَوْلَادَنَا فِي صِغَرِهِمْ مَخَافَةَ النَّبَزِ أَنْ يَلْحَقَ بِهِمْ .

11. Ali ibn Ibrahim has narrated from his father from Salih al-Sindiy from Ja‘far ibn Bashir from Sa‘id ibn Khuthaym from Mu’ammar ibn Khuthaym who has said the following: “Abu Ja‘far (a. s.), once asked me, ‘What is your Kunyah (father of so and so or son of so and so)?’ I replied, ‘I have no Kunyah yet; I have no son or wife or daughter.’ He (the Imam) asked, ‘What keeps you from having one?’ I replied, ‘It is a Hadith which is narrated from Ali (a. s.). ’ He (the Imam) asked, ‘What is it?’ I replied, ‘Ali (a. s.), has said, “If one adopts a Kunyah and he does not have a wife he then is father of al-Ja‘r (dried up dung).”’ Abu Ja‘far (a. s.), then said that it is forged and it is not of Hadith of Ali (a. s.). We give Kunyah to our children in their childhood for fear of bad names being ascribed to them.’”

ضعيف

Names and Titles - Hadith 11785

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الْحُسَيْنِ بْنِ نَصْرٍ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ أَرَادَ أَبُو جَعْفَرٍ ( عليه السلام ) الرُّكُوبَ إِلَى بَعْضِ شِيعَتِهِ لِيَعُودَهُ فَقَالَ يَا جَابِرُ الْحَقْنِي فَتَبِعْتُهُ فَلَمَّا انْتَهَى إِلَى بَابِ الدَّارِ خَرَجَ عَلَيْنَا ابْنٌ لَهُ صَغِيرٌ فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) مَا اسْمُكَ قَالَ مُحَمَّدٌ قَالَ فَبِمَا تُكَنَّى قَالَ بِعَلِيٍّ فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) لَقَدِ احْتَظَرْتَ مِنَ الشَّيْطَانِ احْتِظَاراً شَدِيداً إِنَّ الشَّيْطَانَ إِذَا سَمِعَ مُنَادِياً يُنَادِي يَا مُحَمَّدُ يَا عَلِيُّ ذَابَ كَمَا يَذُوبُ الرَّصَاصُ حَتَّى إِذَا سَمِعَ مُنَادِياً يُنَادِي بِاسْمِ عَدُوٍّ مِنْ أَعْدَائِنَا اهْتَزَّ وَ اخْتَالَ .

12. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from Muhammad ibn Muslim from al-Husayn ibn Nasr from his father from ‘Amr ibn Shamir from Jabir who has said the following: “Abu Ja‘far (a. s.), once wanted to visit one of his followers because he was ill. He (the Imam) told me to follow him and I followed him (the Imam). When he (the Imam) arrived at his door his small son came out and abu Ja‘far (a. s.), asked, ‘What is your name?’ He replied, ‘It is Muhammad.’ He (the Imam) asked, ‘What is your Kunyah ?’ He replied, ‘It is Ali.’ Abu Ja‘far (a. s.), then said, ‘You have fortified yourself against Satan very intensely. When Satan hears someone calling O Muhammad, O Ali, Satan melts like lead until he hears someone calling with the names of our enemies; he becomes excited and swaggers.’”

ضعيف على المشهور

Names and Titles - Hadith 11786

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ أَوْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ هَذَا مُحَمَّدٌ أُذِنَ لَهُمْ فِي التَّسْمِيَةِ بِهِ فَمَنْ أَذِنَ لَهُمْ فِي يس يَعْنِي التَّسْمِيَةَ وَ هُوَ اسْمُ النَّبِيِّ ( صلى الله عليه وآله ).

13. A number of our people have narrated from Ahmad ibn Khalid from Muhammad ibn ‘Isa from Safwan ibn in a marfu‘ manner who has said the following: “Abu Ja‘far, or abu ‘ Abd Allah (a. s.), has stated this Hadith. ‘This is ‘Muhammad’ (the Messenger of Allah) who has given them permission to name themselves with his name. However, who has given them permission to name themselves ‘Yasin’ which is the name of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause )?’”

مرفوع

Names and Titles - Hadith 11787

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) دَعَا بِصَحِيفَةٍ حِينَ حَضَرَهُ الْمَوْتُ يُرِيدُ أَنْ يَنْهَى عَنْ أَسْمَاءٍ يُتَسَمَّى بِهَا فَقُبِضَ وَ لَمْ يُسَمِّهَا مِنْهَا الْحَكَمُ وَ حَكِيمٌ وَ خَالِدٌ وَ مَالِكٌ وَ ذَكَرَ أَنَّهَا سِتَّةٌ أَوْ سَبْعَةٌ مِمَّا لَا يَجُوزُ أَنْ يُتَسَمَّى بِهَا .

14. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah asked for a sahifah (a book) and he (the Messenger of Allah) wanted to prohibit the use of certain names to use. He (the Messenger of Allah) passed away but he (the Messenger of Allah) did not mention them. Of such names are al- Hakam and Hakim, Khalid and Malik. He (the Imam) said that such names are six or seven and it is not permissible to use them.’”

حسن

Names and Titles - Hadith 11788

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) نَهَى عَنْ أَرْبَعِ كُنًى عَنْ أَبِي عِيسَى وَ عَنْ أَبِي الْحَكَمِ وَ عَنْ أَبِي مَالِكٍ وَ عَنْ أَبِي الْقَاسِمِ إِذَا كَانَ الِاسْمُ مُحَمَّداً .

15. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy from Abu ‘Abd Allah (a. s), “that the Prophet (sw) prohibited using four epithets; Abu ‘Isa, Abu al-Hakam, Abu Malik, and Abu al-Qasim if the name is Muhammad.’”

ضعيف على المشهور

Names and Titles - Hadith 11789

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَبْغَضَ الْأَسْمَاءِ إِلَى اللَّهِ عَزَّ وَ جَلَّ حَارِثٌ وَ مَالِكٌ وَ خَالِدٌ .

16. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Abd Allah ibn Hilal from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a. s.), has said, ‘The most hated names to Allah, most Majestic, most Glorious, are Harith, Malik and Khalid.’”

مجهول

Names and Titles - Hadith 11790

مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ رَجُلًا كَانَ يَغْشَى عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) وَ كَانَ يُكَنَّى أَبَا مُرَّةَ فَكَانَ إِذَا اسْتَأْذَنَ عَلَيْهِ يَقُولُ أَبُو مُرَّةَ بِالْبَابِ فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) بِاللَّهِ إِذَا جِئْتَ إِلَى بَابِنَا فَلَا تَقُولَنَّ أَبُو مُرَّةَ .

17. Muhammad ibn al-Husayn has narrated from Ja‘far ibn Bashir from ibn Bukayr from Zurarah who has said the following: “I once heard abu Ja‘far (a. s.), saying, ‘A man would come to Ali ibn al-Husayn (a. s.), and his Kunyah was abu Murrah. When asking for permission at the door he would say, ‘This is abu Murrah at the door.’ Ali ibn al-Husayn (a. s.), said to him, ‘I swear you to Allah that when you come to our door do not say, ‘This is abu Murrah at the door (it is Kunyah of Satan).”’

موثق كالصحيح

Complete Creation - Hadith 11791

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَمَّنْ حَدَّثَهُ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا بُشِّرَ بِالْوَلَدِ لَمْ يَسْأَلْ أَ ذَكَرٌ هُوَ أَمْ أُنْثَى حَتَّى يَقُولَ أَ سَوِيٌّ فَإِنْ كَانَ سَوِيّاً قَالَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَخْلُقْ مِنِّي شَيْئاً مُشَوَّهاً .

1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from certain persons of our people from Muhammad ibn Sinan from those whom he has mentioned who has said the following: “Ali ibn al-Husayn (a. s.), has said, ‘When one receives the news of the birth of his child one must not ask, “Is it a boy or a girl?’ One must ask, ‘Is it of complete physical condition?’ If the child is of complete physical condition one must say, ‘All praise belongs to Allah who has not created from me a defective child.’”

ضعيف على المشهور

Foods Preferable for a Pregnant or a Woman during Childbirth to Eat - Hadith 11792

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عُثْمَانَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ شُرَحْبِيلَ بْنِ مُسْلِمٍ أَنَّهُ قَالَ فِي الْمَرْأَةِ الْحَامِلِ تَأْكُلُ السَّفَرْجَلَ فَإِنَّ الْوَلَدَ يَكُونُ أَطْيَبَ رِيحاً وَ أَصْفَى لَوْناً .

1. Muhammad ibn Yahya has narrated from Salmah ibn al-Khattab from ‘Uthman ibn ‘Abd al- Rahman from Sharahbil ibn Muslim who has said the following: “He (the Imam) (a. s.), has said, ‘A pregnant woman should eat quince because the child grows up of fine smell and clear color.’”

ضعيف

Foods Preferable for a Pregnant or a Woman during Childbirth to Eat - Hadith 11793

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنِ الْحُسَيْنِ بْنِ هَاشِمٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ نَظَرَ إِلَى غُلَامٍ جَمِيلٍ يَنْبَغِي أَنْ يَكُونَ أَبُو هَذَا الْغُلَامِ آكِلَ السَّفَرْجَلِ .

2. Muhammad ibn Yahya has narrated from Ali ibn al-Hassan al-Taymuliy, from al-Husayn ibn Hashim from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), while looking at a beautiful boy said, ‘It seems the father of this boy had been eating quince.’”

موثق

Foods Preferable for a Pregnant or a Woman during Childbirth to Eat - Hadith 11794

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الْعَزِيزِ بْنِ حَسَّانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) خَيْرُ تُمُورِكُمُ الْبَرْنِيُّ فَأَطْعِمُوهُ نِسَاءَكُمْ فِي نِفَاسِهِنَّ تَخْرُجْ أَوْلَادُكُمْ زَكِيّاً حَلِيماً .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ‘Abd al-‘Aziz ibn Hassan from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), has said, ‘The best of your dates are al-Barniy, feed them to your women during their childbirth; your children will grow up intelligent and forbearing.’”

صحيح

Foods Preferable for a Pregnant or a Woman during Childbirth to Eat - Hadith 11795

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِيَكُنْ أَوَّلُ مَا تَأْكُلُ النُّفَسَاءُ الرُّطَبَ فَإِنَّ اللَّهَ تَعَالَى قَالَ لِمَرْيَمَ وَ هُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُساقِطْ عَلَيْكِ رُطَباً جَنِيًّاقِيلَ يَا رَسُولَ اللَّهِ فَإِنْ لَمْ يَكُنْ أَوَانُ الرُّطَبِ قَالَ سَبْعَ تَمَرَاتٍ مِنْ تَمْرِ الْمَدِينَةِ فَإِنْ لَمْ يَكُنْ فَسَبْعَ تَمَرَاتٍ مِنْ تَمْرِ أَمْصَارِكُمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ ارْتِفَاعِ مَكَانِي لَا تَأْكُلُ نُفَسَاءُ يَوْمَ تَلِدُ الرُّطَبَ فَيَكُونُ غُلَاماً إِلَّا كَانَ حَلِيماً وَ إِنْ كَانَتْ جَارِيَةً كَانَتْ حَلِيمَةً .

4. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from A number of his people from Ali ibn Asbat from his uncle Ya‘qub ibn Salim in a marfu‘ manner from ’Amir al-Mu’minin (a. s.), who has said the following: “The Messenger of Allah (s. w) has said, ‘The first thing that women should eat is fresh dates; Allah, most High, said to Maryam, ‘... shake the twig of the palm tree; fresh dates will fall on you to be picked up.’ (Quran 19:24) It then was asked, ‘O Messenger of Allah, what happens if it is not the season of fresh dates?’ He (the Messenger of Allah) said, ‘If this is not available then it is seven pieces of dates of the dates of al-Medina, and if that is not available then seven pieces of dates of the dates of other cities. Allah, most Majestic, most Glorious, says, “I swear by My majesty, Glory, greatness and the height of My place that if a woman during her childbirth eats fresh dates, her child, a boy or girl, will grow up forbearing and tolerant.'"

مرسل

Foods Preferable for a Pregnant or a Woman during Childbirth to Eat - Hadith 11796

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي سَعِيدٍ الشَّامِيِّ عَنْ صَالِحِ بْنِ عُقْبَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَطْعِمُوا الْبَرْنِيَّ نِسَاءَكُمْ فِي نِفَاسِهِنَّ تَحْلُمْ أَوْلَادُكُمْ .

5. It is narrated from the narrator of the previous Hadith from Muhammad ibn Ali from abu Sa‘id (walking faster like running slowly)’d al-Shamiy from Salih ibn ‘Uqbah who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘Feed your women with al-Barniy (dates) during their childbirth; your children will grow up forbearing.’”

ضعيف

Foods Preferable for a Pregnant or a Woman during Childbirth to Eat - Hadith 11797

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ قَبِيصَةَ عَنْ عَبْدِ اللَّهِ النَّيْسَابُورِيِّ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ أَبِي مُوسَى عَنْ أَبِي الْعَلَاءِ الشَّامِيِّ عَنْ سُفْيَانَ الثَّوْرِيِّ عَنْ أَبِي زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَطْعِمُوا حَبَالَاكُمُ اللُّبَانَ فَإِنَّ الصَّبِيَّ إِذَا غُذِّيَ فِي بَطْنِ أُمِّهِ بِاللُّبَانِ اشْتَدَّ قَلْبُهُ وَ زِيدَ فِي عَقْلِهِ فَإِنْ يَكُ ذَكَراً كَانَ شُجَاعاً وَ إِنْ وُلِدَتْ أُنْثَى عَظُمَتْ عَجِيزَتُهَا فَتَحْظَى بِذَلِكَ عِنْدَ زَوْجِهَا .

6. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Qabisah from ‘Abd Allah al-Naysaburi from Harun ibn Muslim from Abu Musa from Abu al-‘Ala’ al-Shami from Sufyan al-Thawri from Abu Ziyad from al-Hassan ibn Ali (a. s.), who has said the following: “The Messenger of Allah (s. w) has said, ‘Feed your women, during their pregnancy, frankincense; if a child receives frankincense for nourishment in the mother’s womb it strengthens the heart of the child and increases the reasoning power of the child. If the child is a male he grows up brave and if the child is female her posterior will grow large which is favorable to her husband.’”

ضعيف

Foods Preferable for a Pregnant or a Woman during Childbirth to Eat - Hadith 11798

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ أَطْعِمُوا حَبَالَاكُمْ ذَكَرَ اللُّبَانِ فَإِنْ يَكُ فِي بَطْنِهَا غُلَامٌ خَرَجَ ذَكِيَّ الْقَلْبِ عَالِماً شُجَاعاً وَ إِنْ تَكُ جَارِيَةٌ حَسُنَ خَلْقُهَا وَ خُلُقُهَا وَ عَظُمَتْ عَجِيزَتُهَا وَ حَظِيَتْ عِنْدَ زَوْجِهَا .

7. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn Ali from Muhammad ibn Sinan who has said the following: “Al-Rida’ (a. s.), has stated this Hadith. ‘You should feed male frankincense to your pregnant women; if the child in her womb is a male he will grow up of intelligent heart, learned and brave; and if the child is female she will grow up of good moral behavior (beautiful) and of large posterior which will be favorable to her husband.’”

ضعيف على المشهور

Special Treatments for the Newborn - Hadith 11799

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي إِسْمَاعِيلَ الصَّيْقَلِ عَنْ أَبِي يَحْيَى الرَّازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا وُلِدَ لَكُمُ الْمَوْلُودُ أَيَّ شَيْ‏ءٍ تَصْنَعُونَ بِهِ قُلْتُ لَا أَدْرِي مَا نَصْنَعُ بِهِ قَالَ خُذْ عَدَسَةَ جَاوَشِيرَ فَدُفْهُ بِمَاءٍ ثُمَّ قَطِّرْ فِي أَنْفِهِ فِي الْمَنْخِرِ الْأَيْمَنِ قَطْرَتَيْنِ وَ فِي الْأَيْسَرِ قَطْرَةً وَاحِدَةً وَ أَذِّنْ فِي أُذُنِهِ الْيُمْنَى وَ أَقِمْ فِي الْيُسْرَى تَفْعَلُ بِهِ ذَلِكَ قَبْلَ أَنْ تُقْطَعَ سُرَّتُهُ فَإِنَّهُ لَا يَفْزَعُ أَبَداً وَ لَا تُصِيبُهُ أُمُّ الصِّبْيَانِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from abu ’Isma‘il al-Sayqal from abu Yahya al- Raziy who has said the following: “Abu ‘ Abd Allah (a. s.), once asked, ‘When a child is born what do you do for the child?’ I replied, ‘I do not know what we should do.’ He (the Imam) said, ‘Take Jawshir [Persian Arabicized word for cow milk] of the size of a lentil and warm it up with water then drop it in the nostrils of the child; two drops in the right and one drop in the left; say Adhan in the right ear and Iqamah in the left ear. You should do it before cutting off the umbilical cord. This protects the child against shock and seizure.’”

مجهول

Special Treatments for the Newborn - Hadith 11800

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ حَفْصٍ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مُرُوا الْقَابِلَةَ أَوْ بَعْضَ مَنْ يَلِيهِ أَنْ تُقِيمَ الصَّلَاةَ فِي أُذُنِهِ الْيُمْنَى فَلَا يُصِيبَهُ لَمَمٌ وَ لَا تَابِعَةٌ أَبَداً .

2. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from Hafs al-Kunasiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Instruct the doctor or someone involved to say Salat (prayer) in the right ear of the child to protect the child against the effect of insanity or the Jinn that follows human beings.’”

ضعيف على المشهور

Special Treatments for the Newborn - Hadith 11801

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ يُحَنَّكُ الْمَوْلُودُ بِمَاءِ الْفُرَاتِ وَ يُقَامُ فِي أُذُنِهِ .

3. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from some of his companions, from Abu Ja‘far (a. s.), he said, ‘Drops of water from the Euphrates should be dropped in the newborn’s mouth, and Iqamah should be recited in his ear.’”

مجهول وآخره مرسل

Special Treatments for the Newborn - Hadith 11802

وَ فِي رِوَايَةٍ أُخْرَى حَنِّكُوا أَوْلَادَكُمْ بِمَاءِ الْفُرَاتِ وَ بِتُرْبَةِ قَبْرِ الْحُسَيْنِ ( عليه السلام ) فَإِنْ لَمْ يَكُنْ فَبِمَاءِ السَّمَاءِ .

4. In another Hadith it is said: ‘You should drop water from the Euphrates and soil from the grave of al-Husayn (a. s.) in the mouth of your children, and if it is not possible, then water from the sky (rain).’

ضعيف على المشهور

Special Treatments for the Newborn - Hadith 11803

5- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) حَنِّكُوا أَوْلَادَكُمْ بِالتَّمْرِ هَكَذَا فَعَلَ النَّبِيُّ ( صلى الله عليه وآله ) بِالْحَسَنِ وَ الْحُسَيْنِ ( عليهما السلام ).

5. A number of our people have narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from abu Basir, from Abu ‘Abdillah (a. s.) who said: “’Amir al-Mu’minin (a. s.) has said, ‘Feed your newborn children dates, because the Holy Prophet (sw) did so with al-Hassan and al-Husayn, peace be upon them both.”’

ضعيف

Special Treatments for the Newborn - Hadith 11804

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ قَالَ رَسُولُ اللَّهِ (صلى الله عليه وآله) مَنْ وُلِدَ لَهُ مَوْلُودٌ فَلْيُؤَذِّنْ فِي أُذُنِهِ الْيُمْنَى بِأَذَانِ الصَّلَاةِ وَ لْيُقِمْ فِي الْيُسْرَى فَإِنَّهَا عِصْمَةٌ مِنَ الشَّيْطَانِ الرَّجِيمِ .

6. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy from Abu ‘Abdillah (a. s.) who said: “The Messenger of Allah (sw) has said, ‘Whoever has a newborn child, let them recite the call to prayer (adhan) in their right ear, and let them recite the iqamah in their left (ear), for it serves as protection from the accursed Satan.’”

حسن

Al-’Aqiqah and its Being Obligatory - Hadith 11805

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ الْعَقِيقَةُ وَاجِبَةٌ إِذَا وُلِدَ لِلرَّجُلِ وَلَدٌ فَإِنْ أَحَبَّ أَنْ يُسَمِّيَهُ مِنْ يَوْمِهِ فَعَلَ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from the virtuous servant (of Allah) (a. s.), who has said the following: “He (the virtuous servant of Allah, the Imam) (a. s.), has said, ‘ ‘Aqiqah is obligatory when a child is born to one, and if he likes to give him a name on that day he can do so.’”

ضعيف على المشهور

Al-’Aqiqah and its Being Obligatory - Hadith 11806

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَوْلُودٍ مُرْتَهَنٌ بِالْعَقِيقَةِ .

2. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from al-Washsha’ from Ahmad ibn ‘ A’idh from abu Khadijah who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ’Every newborn child is safeguarded with ‘Aqiqah.’”

ضعيف

Al-’Aqiqah and its Being Obligatory - Hadith 11807

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي وَ اللَّهِ مَا أَدْرِي كَانَ أَبِي عَقَّ عَنِّي أَمْ لَا قَالَ فَأَمَرَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَعَقَقْتُ عَنْ نَفْسِي وَ أَنَا شَيْخٌوَ قَالَ عُمَرُ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلُّ امْرِئٍ مُرْتَهَنٌ بِعَقِيقَتِهِ وَ الْعَقِيقَةُ أَوْجَبُ مِنَ الْأُضْحِيَّةِ .

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Musa ibn Sa‘dan from ‘Abd Allah ibn al-Qasim from ‘Abd Allah ibn Sinan from ‘Umar ibn Yazid who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘I by Allah do not know if my father had made ‘Aqiqah for me or not.’ He (the narrator) has said, ‘Abu ‘Abd Allah (a. s.), commanded me and I made ‘Aqiqah for myself when I was an old man.’ ‘Umar has said, ‘I heard abu ‘Abd Allah (a. s.), saying, “Every man is safeguarded with his ‘Aqiqah and ‘Aqiqah is more urgently needed than Adhiyah (sacrifice animal).’””

ضعيف

Al-’Aqiqah and its Being Obligatory - Hadith 11808

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَوْلُودٍ مُرْتَهَنٌ بِعَقِيقَتِهِ .

4. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Ahmad ibn al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ’Ammar ibn Musa al-Sabatiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Every newborn is safeguarded with ‘Aqiqah.’”

موثق

Al-’Aqiqah and its Being Obligatory - Hadith 11809

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعَقِيقَةِ أَ وَاجِبَةٌ هِيَ قَالَ نَعَمْ وَاجِبَةٌ .

5. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about ‘ Aqiqah : if it is obligatory or not. He (the Imam) said, ‘Yes, it is obligatory.’”

مجهول

Al-’Aqiqah and its Being Obligatory - Hadith 11810

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَجَاءَهُ رَسُولُ عَمِّهِ عَبْدِ اللَّهِ بْنِ عَلِيٍّ فَقَالَ لَهُ يَقُولُ لَكَ عَمُّكَ إِنَّا طَلَبْنَا الْعَقِيقَةَ فَلَمْ نَجِدْهَا فَمَا تَرَى نَتَصَدَّقُ بِثَمَنِهَا فَقَالَ لَا إِنَّ اللَّهَ يُحِبُّ إِطْعَامَ الطَّعَامِ وَ إِرَاقَةَ الدِّمَاءِ .

6. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd Allah ibn Bukayr who has said the following: “Once I was with abu ‘Abd Allah (a. s.), when a messenger from his uncle came and said, ‘Your uncle says, “We tried to find ‘Aqiqah but could not find one. Do you think our giving its price in charity is sufficient?”’ He (the Imam) said, ‘No, Allah loves feeding of food and slaughtering animals (to feeding the needy).”’

موثق

Al-’Aqiqah and its Being Obligatory - Hadith 11811

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَقِيقَةُ وَاجِبَةٌ.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu al-Mighra’ from Ali who has said the following: “Abu ‘Abd Allah (a. s.), has said, “Aqiqah is obligatory.’”

مجهول

Al-’Aqiqah and its Being Obligatory - Hadith 11812

عَلِيٌّ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ وُلِدَ لِأَبِي جَعْفَرٍ ( عليه السلام ) غُلَامَانِ جَمِيعاً فَأَمَرَ زَيْدَ بْنَ عَلِيٍّ أَنْ يَشْتَرِيَ لَهُ جَزُورَيْنِ لِلْعَقِيقَةِ وَ كَانَ زَمَنُ غَلَاءٍ فَاشْتَرَى لَهُ وَاحِدَةً وَ عَسُرَتْ عَلَيْهِ الْأُخْرَى فَقَالَ لِأَبِي جَعْفَرٍ ( عليه السلام ) قَدْ عَسُرَتْ عَلَيَّ الْأُخْرَى فَتَصَدَّقْ بِثَمَنِهَا فَقَالَ لَا اطْلُبْهَا حَتَّى تَقْدِرَ عَلَيْهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ إِهْرَاقَ الدِّمَاءِ وَ إِطْعَامَ الطَّعَامِ .

8. Ali has narrated from father from ’Isma‘il ibn Marrar from Yunus and Ibn Abi ‘Umayr, all from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following: "Two boys were born to Abu Ja'far (a. s.). So, he ordered Zaid ibn Ali to buy for him two sheep for the 'Aqiqah (the sacrifice for a newborn). It was a time when prices were high, so he bought one, and the other was difficult for him (to buy). He said to Abu Ja'far (a. s.): "The other one was difficult for me, so give charity with its price." He replied, "I will not seek to find one until it becomes possible for you, for Allah, the Mighty and Majestic, loves the shedding of blood (sacrificing animals) and the feeding of food (to the needy)."

حسن

Al-’Aqiqah and its Being Obligatory - Hadith 11813

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مُعَاذٍ الْفَرَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْغُلَامُ رَهْنٌ بِسَابِعِهِ بِكَبْشٍ يُسَمَّى فِيهِ وَ يُعَقُّ عَنْهُوَ قَالَ إِنَّ فَاطِمَةَ ( عليها السلام ) حَلَقَتْ ابْنَيْهَا وَ تَصَدَّقَتْ بِوَزْنِ شَعْرِهِمَا فِضَّةً .

9. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from ‘ Abd Allah ibn Sinan from Mu’adh al-farra’ who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The boy is safeguarded on the seventh day from his birth with giving him a name and slaughtering of a ram for ‘Aqiqah.’ He (the Imam) then said, ‘Fatimah ‘Alayha al-Salam, shaved (the heads) of her two sons and gave in charity of silver by the weight of their hair.’”

ضعيف على المشهور

‘Aqiqah for Boys or Girls is the Same - Hadith 11814

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْعَقِيقَةِ فَقَالَ فِي الذَّكَرِ وَ الْأُنْثَى سَوَاءٌ .

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about ‘Aqiqah and he (the Imam) said, ‘It is the same for both male and female.”’

موثق

‘Aqiqah for Boys or Girls is the Same - Hadith 11815

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَقِيقَةُ فِي الْغُلَامِ وَ الْجَارِيَةِ سَوَاءٌ .

2. Abu Ali al-Ash‘ariy has narrated from Muhammad ‘Abd al-Jabbar and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from all Safwan from Mansur ibn Hazim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘ ‘Aqiqah for boys and girls is the same.’”

صحيح

‘Aqiqah for Boys or Girls is the Same - Hadith 11816

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعَقِيقَةِ فَقَالَ عَقِيقَةُ الْغُلَامِ وَ الْجَارِيَةِ كَبْشٌ كَبْشٌ .

3. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar Yunus from ibn Muskan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about ‘Aqiqah and he (the Imam) said, ‘ ‘Aqiqah for a boy and a girl is the same, one ram for this and one ram for this.’”

مجهول

‘Aqiqah for Boys or Girls is the Same - Hadith 11817

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَقِيقَةُ الْغُلَامِ وَ الْجَارِيَةِ كَبْشٌ .

4. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn Shu’ayb from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘ ‘Aqiqah for a boy or a girl is one ram.’”

صحيح

‘Aqiqah is not Obligatory on One who Cannot Find - Hadith 11818

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْعَقِيقَةِ عَلَى الْمُوسِرِ وَ الْمُعْسِرِ فَقَالَ لَيْسَ عَلَى مَنْ لَا يَجِدُ شَيْ‏ءٌ .

1. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from Muhammad ibn abu Hamzah from Safwan from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan (a. s.), about ‘Aqiqah for one who is affluent and one who is poor. He (the Imam) said, ’It is not necessary for one who cannot find anything.’”

ضعيف

‘Aqiqah is not Obligatory on One who Cannot Find - Hadith 11819

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعَقِيقَةِ عَلَى الْمُعْسِرِ وَ الْمُوسِرِ فَقَالَ لَيْسَ عَلَى مَنْ لَا يَجِدُ شَيْ‏ءٌ .

2. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from Ishaq ibn ‘Ammar who has said the following: “I once asked abu Ibrahim (a. s.), about ‘Aqiqah for one who is affluent and one who is poor. He (the Imam) said, ‘It is not necessary for one who cannot find anything.’”

مجهول

On the Seventh Day from Birth the Newborn’s Head is Shaved and a Name is Given to Him - Hadith 11820

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ جَبَلَةَ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عُقَّ عَنْهُ وَ احْلِقْ رَأْسَهُ يَوْمَ السَّابِعِ وَ تَصَدَّقْ بِوَزْنِ شَعْرِهِ فِضَّةً وَ اقْطَعِ الْعَقِيقَةَ جَذَاوِيَ وَ اطْبُخْهَا وَ ادْعُ عَلَيْهَا رَهْطاً مِنَ الْمُسْلِمِينَ .

1. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ibn Jabalah and Ali ibn Muhammad has narrated from Salih ibn abu Hammad from ‘Abd Allah ibn Jabalah from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘On the seventh day from birth offer ‘Aqiqah, shave the head of the child and give in charity an amount of silver equal to the weight of his hairs and cut the meat of Aqiqah without breaking any bones, then cook the meat and invite a group of Muslims to be served.’”

موثق

On the Seventh Day from Birth the Newborn’s Head is Shaved and a Name is Given to Him - Hadith 11821

وَ عَنْهُ عَنِ الْحَسَنِ بْنِ حَمَّادِ بْنِ عُدَيْسٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ بِأَيِّ ذَلِكَ نَبْدَأُ قَالَ تَحْلِقُ رَأْسَهُ وَ تَعُقُّ عَنْهُ وَ تَصَدَّقُ بِوَزْنِ شَعْرِهِ فِضَّةً وَ يَكُونُ ذَلِكَ فِي مَكَانٍ وَاحِدٍ .

2. It is narrated from the narrator of the previous Hadith from al-Hassan ibn Hammad ibn ‘Udays from Ishaq ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, ‘What should we do first?’ He (the Imam) said, ‘First shave his head, then offer Aqiqah and give in charity of silver equal to the weight of his hairs. All of this should be done in one place.’”

مجهول

On the Seventh Day from Birth the Newborn’s Head is Shaved and a Name is Given to Him - Hadith 11822

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعَقِيقَةِ أَ وَاجِبَةٌ هِيَ قَالَ نَعَمْ يُعَقُّ عَنْهُ وَ يُحْلَقُ رَأْسُهُ وَ هُوَ ابْنُ سَبْعَةٍ وَ يُوزَنُ شَعْرُهُ فِضَّةً أَوْ ذَهَباً يُتَصَدَّقُ بِهِ وَ تُطْعَمُ الْقَابِلَةُ رُبُعَ الشَّاةِ وَ الْعَقِيقَةُ شَاةٌ أَوْ بَدَنَةٌ .

3. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from abu Basir who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about Aqiqah : if it is obligatory. He (the Imam) said, ‘Yes, Aqiqah must be offered for him, his head is shaved when he is seven days old and his hairs are weighed with silver or gold to be given in charity. One-fourth of the sheep is served to al-Qabilah (the special nurse, doctor). The animal for Aqiqah should be a sheep or Badanah (camel of a certain age).”’ ( Al-Qabilah according to hadith number three, chapter ninety-three is a nurse who helps a woman to give birth and also thereafter not the one who helps one to give birth only and then moves away.)

مجهول

On the Seventh Day from Birth the Newborn’s Head is Shaved and a Name is Given to Him - Hadith 11823

وَ عَنْهُ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ إِذَا كَانَ يَوْمُ السَّابِعِ وَ قَدْ وُلِدَ لِأَحَدِكُمْ غُلَامٌ أَوْ جَارِيَةٌ فَلْيَعُقَّ عَنْهُ كَبْشاً عَنِ الذَّكَرِ ذَكَراً وَ عَنِ الْأُنْثَى مِثْلَ ذَلِكَ عُقُّوا عَنْهُ وَ أَطْعِمُوا الْقَابِلَةَ مِنَ الْعَقِيقَةِ وَ سَمُّوهُ يَوْمَ السَّابِعِ .

4. It is narrated from the narrator of the previous Hadith from a man from abu Ja‘far (a. s.), who has said the following: “When it is the seventh day of childbirth in your home, a boy or a girl you must offer an Aqiqah in the form of slaughtering a ram for a boy and an ewe for a girl. When you offer an Aqiqah for him, feed al-Qabilah (the special nurse, doctor) thereof. You can give the child a name on the seventh day.’”

مرسل

On the Seventh Day from Birth the Newborn’s Head is Shaved and a Name is Given to Him - Hadith 11824

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ حَفْصٍ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَوْلُودُ إِذَا وُلِدَ عُقَّ عَنْهُ وَ حُلِقَ رَأْسُهُ وَ تُصُدِّقَ بِوَزْنِ شَعْرِهِ وَرِقاً وَ أُهْدِيَ إِلَى الْقَابِلَةِ الرِّجْلُ وَ الْوَرِكُ وَ يُدْعَى نَفَرٌ مِنَ الْمُسْلِمِينَ فَيَأْكُلُونَ وَ يَدْعُونَ لِلْغُلَامِ وَ يُسَمَّى يَوْمَ السَّابِعِ .

5. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from Hafs al-Kunasiy who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘When a child is born, Aqiqah must be offered for him, his head should be shaved and equal to the weight of his hairs leaf (of silver) should be given in charity. The leg and hip of the animal slaughtered for Aqiqah should be given to al-Qabilah (the special nurse, doctor). A group of Muslims should be invited to be served with meat of Aqiqah and the boy should be given a name.’”

ضعيف على المشهور

On the Seventh Day from Birth the Newborn’s Head is Shaved and a Name is Given to Him - Hadith 11825

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الصَّبِيُّ يُعَقُّ عَنْهُ وَ يُحْلَقُ رَأْسُهُ وَ هُوَ ابْنُ سَبْعَةِ أَيَّامٍ وَ يُوزَنُ شَعْرُهُ وَ يُتَصَدَّقُ عَنْهُ بِوَزْنِ شَعْرِهِ ذَهَباً أَوْ فِضَّةً وَ يُطْعَمُ الْقَابِلَةَ الرِّجْلُ وَ الْوَرِكُ وَ قَالَ الْعَقِيقَةُ بَدَنَةٌ أَوْ شَاةٌ .

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid and Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘For a child Aqiqah must be offered, his head is shaved on the seventh day and equal to the weight of his hairs silver or gold should be given in charity. One leg and hip of the animal slaughtered for ‘Aqiqah should be given to al-Qabilah (the special nurse, doctor). The animal accepted as ‘Aqiqah can be a badanah (camel) or a sheep.’”

موثق

On the Seventh Day from Birth the Newborn’s Head is Shaved and a Name is Given to Him - Hadith 11826

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا وُلِدَ لَكَ غُلَامٌ أَوْ جَارِيَةٌ فَعُقَّ عَنْهُ يَوْمَ السَّابِعِ شَاةً أَوْ جَزُوراً وَ كُلْ مِنْهَا وَ أَطْعِمْ وَ سَمِّ وَ احْلِقْ رَأْسَهُ يَوْمَ السَّابِعِ وَ تَصَدَّقْ بِوَزْنِ شَعْرِهِ ذَهَباً أَوْ فِضَّةً وَ أَعْطِ الْقَابِلَةَ طَائِفَةً مِنْ ذَلِكَ فَأَيَّ ذَلِكَ فَعَلْتَ فَقَدْ أَجْزَأَكَ .

7. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘If a boy or a girl is born to you, on the seventh day offer an ‘Aqiqah, a sheep or a camel and eat of its meat, feed others and give him a name. Shave his head on the seventh day and equal to the weight of his hairs give silver or gold in charity. You should give to the doctor something thereof. Whatever of these (sheep or camel, silver or gold) you did is sufficient.’”

ضعيف على المشهور

On the Seventh Day from Birth the Newborn’s Head is Shaved and a Name is Given to Him - Hadith 11827

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّبِيِّ الْمَوْلُودِ مَتَى يُذْبَحُ عَنْهُ وَ يُحْلَقُ رَأْسُهُ وَ يُتَصَدَّقُ بِوَزْنِ شَعْرِهِ وَ يُسَمَّى قَالَ كُلُّ ذَلِكَ فِي الْيَوْمِ السَّابِعِ .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il and al-Husayn ibn Sa‘id all from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ’Abd Allah (a. s.), about the newborn child: when to offer ‘Aqiqah, shave his head, give in charity equal to the weight of his hair and give him a name.’ He (the Imam) said, ‘All of such things can be done on the seventh day from his birth.’”

مجهول

On the Seventh Day from Birth the Newborn’s Head is Shaved and a Name is Given to Him - Hadith 11828

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعَقِيقَةِ عَنِ الْمَوْلُودِ كَيْفَ هِيَ قَالَ إِذَا أَتَى لِلْمَوْلُودِ سَبْعَةُ أَيَّامٍ يُسَمَّى بِالِاسْمِ الَّذِي سَمَّاهُ اللَّهُ عَزَّ وَ جَلَّ بِهِ ثُمَّ يُحْلَقُ رَأْسُهُ وَ يُتَصَدَّقُ بِوَزْنِ شَعْرِهِ ذَهَباً أَوْ فِضَّةً وَ يُذْبَحُ عَنْهُ كَبْشٌ وَ إِنْ لَمْ يُوجَدْ كَبْشٌ أَجْزَأَهُ مَا يُجْزِئُ فِي الْأُضْحِيَّةِ وَ إِلَّا فَحَمَلٌ أَعْظَمُ مَا يَكُونُ مِنْ حُمْلَانِ السَّنَةِ وَ يُعْطَى الْقَابِلَةَ رُبُعُهَا وَ إِنْ لَمْ تَكُنْ قَابِلَةٌ فَلِأُمِّهِ تُعْطِيهَا مَنْ شَاءَتْ وَ تُطْعِمُ مِنْهُ عَشَرَةً مِنَ الْمُسْلِمِينَ فَإِنْ زَادُوا فَهُوَ أَفْضَلُ وَ تَأْكُلُ مِنْهُوَ الْعَقِيقَةُ لَازِمَةٌ إِنْ كَانَ غَنِيّاً أَوْ فَقِيراً إِذَا أَيْسَرَ وَ إِنْ لَمْ يَعُقَّ عَنْهُ حَتَّى ضَحَّى عَنْهُ فَقَدْ أَجْزَأَتْهُ الْأُضْحِيَّةُ وَ قَالَ إِنْ كَانَتِ الْقَابِلَةُ يَهُودِيَّةً لَا تَأْكُلُ مِنْ ذَبِيحَةِ الْمُسْلِمِينَ أُعْطِيَتْ قِيمَةَ رُبُعِ الْكَبْشِ .

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan ibn Ali from ‘Abd Allah ibn ‘Amir ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “I once asked abu ‘Abd Allah (a. s.), about ‘Aqiqah and a newborn. He (the Imam) has stated this Hadith. ‘When a child is seven days old a name with which Allah, most Majestic, most Glorious, has named him must be given to him, then his head must be shaved and equal to the weight of his hairs gold or silver should be given in charity. A ram should be slaughtered, and if a ram is not available then whatever is sufficient for an animal offering during al-Hajj is sufficient for ‘Aqiqah. If this is not available then a lamb of the same year is sufficient. Al-Qabilah (the special nurse, doctor) should be given one-fourth of the meat thereof. If there is no al-Qabilah then it is up to the mother to whomever she wants to give and ten Muslims should be fed. If there are more than ten it is better. ‘Aqiqah is obligatory if one is affluent or even if one is poor; he must do so when he is able to manage; and if ‘Aqiqah is not done for one until he offers an offering animal during al-Hajj, it then is sufficient for ‘Aqiqah.’ He (the Imam) then said, ‘If al-Qabilah (the special nurse, doctor) is a Jewish woman who does not eat meat of the animal slaughtered by Muslims then one-fourth of the price of the animal for ‘Aqiqah should be given to her.’”

موثق

On the Seventh Day from Birth the Newborn’s Head is Shaved and a Name is Given to Him - Hadith 11829

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَوْلُودِ قَالَ يُسَمَّى فِي الْيَوْمِ السَّابِعِ وَ يُعَقُّ عَنْهُ وَ يُحْلَقُ رَأْسُهُ وَ يُتَصَدَّقُ بِوَزْنِ شَعْرِهِ فِضَّةً وَ يُبْعَثُ إِلَى الْقَابِلَةِ بِالرِّجْلِ مَعَ الْوَرِكِ وَ يُطْعَمُ مِنْهُ وَ يُتَصَدَّقُ .

10. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from abu Basir who has said the following: “About a newborn abu ‘Abd Allah (a. s.), has stated this Hadith. ‘The child must be given a name on the seventh day, ‘Aqiqah must be offered, his head shaved, silver equal to the weight of his hairs should be given in charity, one leg and hip should be sent to al-Qabilah (the special nurse, doctor), and the rest of the meat should be used for food and as charity.’”

صحيح

On the Seventh Day from Birth the Newborn’s Head is Shaved and a Name is Given to Him - Hadith 11830

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ زَكَرِيَّا بْنِ آدَمَ عَنِ الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَقِيقَةُ يَوْمَ السَّابِعِ وَ يُعْطَى الْقَابِلَةَ الرِّجْلُ مَعَ الْوَرِكِ وَ لَا يُكْسَرُ الْعَظْمُ .

11. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from his father from Zakariya ibn Adam from al-Kahiliy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘On the seventh day from the birth of a child ‘Aqiqah must be offered. One leg and hip of the animal offered as ‘Aqiqah should be given to al-Qabilah (the special nurse, doctor) and the bones should not be broken.’”

حسن

On the Seventh Day from Birth the Newborn’s Head is Shaved and a Name is Given to Him - Hadith 11831

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ حَفْصٍ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّبِيُّ إِذَا وُلِدَ عُقَّ عَنْهُ وَ حُلِقَ رَأْسُهُ يُتَصَدَّقُ بِوَزْنِ الشَّعْرِ وَ أُهْدِيَ إِلَى الْقَابِلَةِ الرِّجْلُ مَعَ الْوَرِكِ وَ يُدْعَى نَفَرٌ مِنَ الْمُسْلِمِينَ فَيَأْكُلُونَ وَ يَدْعُونَ لِلْغُلَامِ وَ يُسَمَّى يَوْمَ السَّابِعِ .

12. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban from Hafs al-Kunasiy who has said the following: “Abu ‘ Abd Allah (a. s.), has stated this Hadith. ‘When ‘Aqiqah is offered for a child, his head is shaved, equal to the weight of his hair charity is given, one leg and hip is given to al-Qabilah (the special nurse, doctor), Muslims should be invited and when they are served they should pray for the boy. A name can be given to the child on the seventh day of his birth.’”

‘Aqiqah is not Equal to al-’Adhiyah (animal offered as sacrificial offering during al-Hajj) and it is Sufficient in Place of ‘Aqiqah - Hadith 11832

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ مِنْهَالٍ الْقَمَّاطِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَصْحَابَنَا يَطْلُبُونَ الْعَقِيقَةَ إِذَا كَانَ إِبَّانُ تَقْدَمُ الْأَعْرَابُ فَيَجِدُونَ الْفُحُولَةَ وَ إِذَا كَانَ غَيْرُ ذَلِكَ الْإِبَّانِ لَمْ تُوجَدْ فَتَعِزُّ عَلَيْهِمْ فَقَالَ إِنَّمَا هِيَ شَاةُ لَحْمٍ لَيْسَتْ بِمَنْزِلَةِ الْأُضْحِيَّةِ يُجْزِئُ مِنْهَا كُلُّ شَيْ‏ءٍ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-‘ Abbas ibn M‘aruf from Safwan ‘Abd al-Rahman ibn al- Hajj a] from Minhal al-Qammat who has said the following: “Once I said to abu ‘Abd Allah (a. s.), that our people can find animals for ‘Aqiqah when Arabs are around. They can find ram but in other seasons such an animal is difficult to find and it is expensive for them. He (the Imam) said, ‘It is only a sheep and it is not like the sacrificial offering for al-Hajj. Anything is sufficient for it.’”

مجهول

‘Aqiqah is not Equal to al-’Adhiyah (animal offered as sacrificial offering during al-Hajj) and it is Sufficient in Place of ‘Aqiqah - Hadith 11833

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ الْكَاهِلِيِّ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَقِيقَةُ لَيْسَتْ بِمَنْزِلَةِ الْهَدْيِ خَيْرُهَا أَسْمَنُهَا .

2. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from Muhammad ibn Ziyad from al-Kahiliy from Murazim who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘ Aqiqah is not like the animal offering for al-Hajj. The fat one is better for Aqiqah.’”

ضعيف

Words to Say on ‘Aqiqah - Hadith 11834

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقُولُ عَلَى الْعَقِيقَةِ إِذَا عَقَقْتَ بِسْمِ اللَّهِ وَ بِاللَّهِ اللَّهُمَّ عَقِيقَةٌ عَنْ فُلَانٍ لَحْمُهَا بِلَحْمِهِ وَ دَمُهَا بِدَمِهِ وَ عَظْمُهَا بِعَظْمِهِ اللَّهُمَّ اجْعَلْهُ وِقَاءً لآِلِ مُحَمَّدٍ ( صلى الله عليه وآله ) .

1. Ali ibn Ibrahim has narrated from his father and Afi ibn Muhammad from Salih ibn abu Hammad all from Ibn Abi ‘Umayr and Safwan from Ibrahim al-Karkhiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When you offer ‘Aqiqah say, ‘In the name of Allah and with Allah; it is an ‘Aqiqah for so and so. Its flesh is for his flesh, its blood for his blood and its bones for his bones. O Lord, make it a protection for Muhammad and family of Muhammad (SAW).’”

مجهول

Words to Say on ‘Aqiqah - Hadith 11835

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا ذَبَحْتَ فَقُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ الْحَمْدُ لِلَّهِ وَ اللَّهُ أَكْبَرُ إِيمَاناً بِاللَّهِ وَ ثَنَاءً عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ الْعِصْمَةَ لِأَمْرِهِ وَ الشُّكْرَ لِرِزْقِهِ وَ الْمَعْرِفَةَ بِفَضْلِهِ عَلَيْنَا أَهْلَ الْبَيْتِفَإِنْ كَانَ ذَكَراً فَقُلِ اللَّهُمَّ إِنَّكَ وَهَبْتَ لَنَا ذَكَراً وَ أَنْتَ أَعْلَمُ بِمَا وَهَبْتَ وَ مِنْكَ مَا أَعْطَيْتَ وَ كُلُّ مَا صَنَعْنَا فَتَقَبَّلْهُ مِنَّا عَلَى سُنَّتِكَ وَ سُنَّةِ نَبِيِّكَ وَ رَسُولِكَ ( صلى الله عليه وآله ) وَ اخْسَأْ عَنَّا الشَّيْطَانَ الرَّجِيمَ لَكَ سُفِكَتِ الدِّمَاءُ لَا شَرِيكَ لَكَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ .

2. Ali ibn Ibrahim has narrated from his father from ’Ismahl ibn Marrar from Yunus from certain persons of his people who have said the following: “Abu Ja‘far (a. s.), has said, ‘When you slaughter the animal for ‘Aqiqah, say, “In the name of Allah, with Allah, all praise belongs to Allah and Allah is greater than can be described. (It is) the expression of (our) belief in Allah, praise in favor of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, keeping up with His command and an expression of thanks for His sustenance and due to the knowledge about His generosity to us, people of the family.” If the newborn is a male then say, “O Lord, You have granted us a boy. You know best about your gift and the favor is from You. Please accept all that we do according to Your Sunnah and the Sunnah of Your prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. Drive away and repel Satan, the one condemned to be stoned, from us. Blood is shed for Your sake, there is no partner for You and all praise belongs to Allah, Lord of the worlds.’””

مجهول مرسل

Words to Say on ‘Aqiqah - Hadith 11836

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ يَرْفَعُهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقُولُ عَلَى الْعَقِيقَةِ ذَكَرَ مِثْلَهُ وَ زَادَ فِيهِ اللَّهُمَّ لَحْمُهَا بِلَحْمِهِ وَ دَمُهَا بِدَمِهِ وَ عَظْمُهَا بِعَظْمِهِ وَ شَعْرُهَا بِشَعْرِهِ وَ جِلْدُهَا بِجِلْدِهِ اللَّهُمَّ اجْعَلْهُ وِقَاءً لِفُلَانِ بْنِ فُلَانٍ .

3. A number of our people have narrated from Sahl ibn Ziyad from certain persons of his people in a marfu ‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has instructed to say on ‘Aqiqah - he (the narrator) mentioned the prayer in Hadith number two above with this addition: ‘O Lord, its flesh is for his flesh, its blood is for his blood, its bones for his bones, its hairs for his hairs and its skin is for his skin. O Lord, make it a protection for so and so son of so and so.’”

ضعيف على المشهور

Words to Say on ‘Aqiqah - Hadith 11837

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ أَنْ تَذْبَحَ الْعَقِيقَةَ قُلْتَ يَا قَوْمِ إِنِّي بَرِي‏ءٌ مِمَّا تُشْرِكُونَ إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَ الْأَرْضَ حَنِيفاً مُسْلِماً وَ مَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلَاتِي وَ نُسُكِي وَ مَحْيَايَ وَ مَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَ بِذَلِكَ أُمِرْتُ وَ أَنَا مِنَ الْمُسْلِمِينَاللَّهُمَّ مِنْكَ وَ لَكَ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ تَقَبَّلْ مِنْ فُلَانِ بْنِ فُلَانٍ وَ تُسَمِّي الْمَوْلُودَ بِاسْمِهِ ثُمَّ تَذْبَحُ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan from ‘Amr in Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “Abu ‘Abd Allah (a. s.), has said that when you decide to slaughter the animal for ‘Aqiqah say, ‘O my people I denounce what you consider partners (of Allah). I turn my face to the One who has invented the skies and earth, purely in obedience to Him and I am not a pagan. My Salat (prayer), acts of worship, life and death are in obedience to the Lord of the worlds. Allah does not have any partners. This is what I am commanded to do and believe and I am the first to submit to the will of Allah. O Lord, (it is) from You, for You, in the name of Allah, Allah is great beyond description. O Lord, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and accept from so and so son of so and so ’ - mention the name of the newborn then slaughter the offering for ‘Aqiqah.”

موثق

Words to Say on ‘Aqiqah - Hadith 11838

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ مُحَمَّدِ بْنِ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ مَارِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُقَالُ عِنْدَ الْعَقِيقَةِ اللَّهُمَّ مِنْكَ وَ لَكَ مَا وَهَبْتَ وَ أَنْتَ أَعْطَيْتَ اللَّهُمَّ فَتَقَبَّلْ مِنَّا عَلَى سُنَّةِ نَبِيِّكَ ( صلى الله عليه وآله ) وَ نَسْتَعِيذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ وَ تُسَمِّي وَ تَذْبَحُ وَ تَقُولُ لَكَ سُفِكَتِ الدِّمَاءُ لَا شَرِيكَ لَكَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ اللَّهُمَّ اخْسَأِ الشَّيْطَانَ الرَّجِيمَ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Sulayman ibn Rashid from al-Hassan ibn Ali ibn Yaqtin from Muhammad ibn Hashim from Muhammad ibn Marid who has said the following: “Abu ‘Abd Allah (a. s.), has said to say this when offering ‘Aqiqah, ‘0 Lord, it is from You and for You is what You have granted. O Lord, accept it from us on the Sunnah of Your prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. We seek refuge with Allah against Satan, condemned to be stoned.’ Thereafter mention the name of the newborn , then slaughter the offering for ‘Aqiqah and say, Tor You I have spilled the blood and no one is Your partner. All praise belongs to Allah, Cherisher of the worlds. O Lord, drive away Satan, condemned to be stoned.’”

مجهول

Words to Say on ‘Aqiqah - Hadith 11839

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ زَكَرِيَّا بْنِ آدَمَ عَنِ الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْعَقِيقَةِ إِذَا ذَبَحْتَ تَقُولُ وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَ الْأَرْضَ حَنِيفاً مُسْلِماً وَ مَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلَاتِي وَ نُسُكِي وَ مَحْيَايَ وَ مَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ اللَّهُمَّ مِنْكَ وَ لَكَ اللَّهُمَّ هَذَا عَنْ فُلَانِ بْنِ فُلَانٍ .

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from his father from Zakariya ibn Adam from al-Kahiliy who has said the following: “Abu ‘Abd Allah (a. s.), has said that when you offer ‘Aqiqah say, I turn my face to the One who has invented the skies and earth, purely in obedience to Him and I am not a pagan. My Salat (prayer), acts of worship, life and death are all in obedience to Allah, Cherisher of the worlds who has no partner. O Lord, it is from You and for You. O Lord, this is from so and so son of so and so.’”

حسن

The Mother should not Eat from the Meat of ‘Aqiqah - Hadith 11840

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ ابْنِ مُسْكَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلُ الْمَرْأَةُ مِنْ عَقِيقَةِ وَلَدِهَا وَ لَا بَأْسَ بِأَنْ تُعْطِيَهَا الْجَارَ الْمُحْتَاجَ مِنَ اللَّحْمِ .

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘ Abd Allah ibn al-Mughirah from ibn Muskan from those whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The mother of the newborn should not eat from the meat of ‘Aqiqah but it is not harmful if she gives to the needy neighbor.’”

مرسل

The Mother should not Eat from the Meat of ‘Aqiqah - Hadith 11841

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَأْكُلُ هُوَ وَ لَا أَحَدٌ مِنْ عِيَالِهِ مِنَ الْعَقِيقَةِ قَالَ وَ لِلْقَابِلَةِ الثُّلُثُ مِنَ الْعَقِيقَةِ فَإِنْ كَانَتِ الْقَابِلَةُ أُمَّ الرَّجُلِ أَوْ فِي عِيَالِهِ فَلَيْسَ لَهَا مِنْهَا شَيْ‏ءٌ وَ تُجْعَلُ أَعْضَاءً ثُمَّ يَطْبُخُهَا وَ يَقْسِمُهَا وَ لَا يُعْطِيهَا إِلَّا لِأَهْلِ الْوَلَايَةِ وَ قَالَ يَأْكُلُ مِنَ الْعَقِيقَةِ كُلُّ أَحَدٍ إِلَّا الْأُمَّ .

2. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad and Muhammad ibn Yahya from Ahmad ibn Muhammad all from al-Washsha’ from Ahmad ibn ‘A’idh from abu Khadijah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘He or any of his dependents should not eat from the meat of ‘Aqiqah. One-third of the meat is for al-Qabilah (the special nurse). If the special nurse is the mother of the father of the newborn or a family member, then there is nothing for such nurse. It should be made in parts, cooked and distributed. It should be given only to those who are of the people of Walayah (people who believe in the divine authority of ‘A’immah).’ He (the Imam) said, ‘Everyone can eat from the meat of ‘Aqiqah except the mother.’”

ضعيف على المشهور

The Mother should not Eat from the Meat of ‘Aqiqah - Hadith 11842

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ زَكَرِيَّا بْنِ آدَمَ عَنِ الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْعَقِيقَةِ قَالَ لَا تَطْعَمُ الْأُمُّ مِنْهَا شَيْئاً .

3. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from his father from Zakariya ibn Adam from al-Kahiliy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Mother of the newborn must not be fed anything from the meat of ‘Aqiqah.’”

حسن

The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and Fatimah, ‘Alayha al-Salam, Offered ‘Aqiqah for al-Hassan and al-Husayn - Hadith 11843

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَقَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ الْحَسَنِ ( عليه السلام ) بِيَدِهِ وَ قَالَ بِسْمِ اللَّهِ عَقِيقَةٌ عَنِ الْحَسَنِ وَ قَالَ اللَّهُمَّ عَظْمُهَا بِعَظْمِهِ وَ لَحْمُهَا بِلَحْمِهِ وَ دَمُهَا بِدَمِهِ وَ شَعْرُهَا بِشَعْرِهِ اللَّهُمَّ اجْعَلْهَا وِقَاءً لِمُحَمَّدٍ وَ آلِهِ .

1. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from certain persons of his people who have said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah (saww) offered Aqiqah for al-Hasan with his own hands and said, 'In the name of Allah. It is an ‘Aqiqah for al-Hasan.' He (the Messenger of Allah) also said, “O Lord, its bones are for his bones, its flesh for his flesh, its blood for his blood and its hairs for his hairs. O Lord, make it a protection for Muhammad and his family.'"

مجهول

The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and Fatimah, ‘Alayha al-Salam, Offered ‘Aqiqah for al-Hassan and al-Husayn - Hadith 11844

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَقَّتْ فَاطِمَةُ عَنِ ابْنَيْهَا وَ حَلَقَتْ رُءُوسَهُمَا فِي الْيَوْمِ السَّابِعِ وَ تَصَدَّقَتْ بِوَزْنِ الشَّعْرِ وَرِقاًوَ قَالَ كَانَ نَاسٌ يُلَطِّخُونَ رَأْسَ الصَّبِيِّ فِي دَمِ الْعَقِيقَةِ وَ كَانَ أَبِي يَقُولُ ذَلِكَ شِرْكٌ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mu‘awiyah ibn Wahab who has said the following: “Abu ‘Abd Allah (a. s.), has said that Fatimah (a. s.) offered ‘Aqiqah for her two sons, shaved their heads on the seventh day, and gave in charity equal to the weight of their hairs of leaf (silver or gold).’ He (the Imam) has said that 'people would stain the head of the child with the blood of the animal for ‘Aqiqah and my father would say that it is a practice of pagans.’”

صحيح

The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and Fatimah, ‘Alayha al-Salam, Offered ‘Aqiqah for al-Hassan and al-Husayn - Hadith 11845

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَاصِمٍ الْكُوزِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَذْكُرُ عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) عَقَّ عَنِ الْحَسَنِ ( عليه السلام ) بِكَبْشٍ وَ عَنِ الْحُسَيْنِ ( عليه السلام ) بِكَبْشٍ وَ أَعْطَى الْقَابِلَةَ شَيْئاً وَ حَلَقَ رُءُوسَهُمَا يَوْمَ سَابِعِهِمَا وَ وَزَنَ شَعْرَهُمَا فَتَصَدَّقَ بِوَزْنِهِ فِضَّةًقَالَ فَقُلْتُ لَهُ يُؤْخَذُ الدَّمُ فَيُلَطَّخُ بِهِ رَأْسُ الصَّبِيِّ فَقَالَ ذَاكَ شِرْكٌ فَقُلْتُ سُبْحَانَ اللَّهِ شِرْكٌ فَقَالَ لَوْ لَمْ يَكُنْ ذَاكَ شِرْكاً فَإِنَّهُ كَانَ يُعْمَلُ فِي الْجَاهِلِيَّةِ وَ نُهِيَ عَنْهُ فِي الْإِسْلَامِ .

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from ‘Asim al-Kuzi who has said the following: “I once heard Abu ‘Abd Allah (a. s.), narrating from his father that the Messenger of Allah (saww) offered ‘Aqiqah for al-Hassan (a. s.). It was a ram and one ram for al-Husayn (a. s.). He (the Messenger of Allah) gave something to al-Qabilah (the special nurse), shaved their heads on the seventh day, weighed their hairs and equal to its weight gave in charity.’ He (the narrator) has said, ‘I asked him (the Imam), ‘Is blood taken to stain the head of the child?’ He (the Imam) said, ‘That is shirk (considering things partners of Allah), a practice of pagans.’ I then said, ‘Allah is free of all defects. Is it shirk?’ He (the Imam) said, ‘If it is not shirk it certainly was a practice in the time of ignorance and Islam has prohibited it.’”

صحيح

The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and Fatimah, ‘Alayha al-Salam, Offered ‘Aqiqah for al-Hassan and al-Husayn - Hadith 11846

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْعَقِيقَةِ وَ الْحَلْقِ وَ التَّسْمِيَةِ بِأَيِّهَا يُبْدَأُ قَالَ يُصْنَعُ ذَلِكَ كُلُّهُ فِي سَاعَةٍ وَاحِدَةٍ يُحْلَقُ وَ يُذْبَحُ وَ يُسَمَّى ثُمَّ ذَكَرَ مَا صَنَعَتْ فَاطِمَةُ ( عليها السلام ) لِوُلْدِهَا ثُمَّ قَالَ يُوزَنُ الشَّعْرُ وَ يُتَصَدَّقُ بِوَزْنِهِ فِضَّةً .

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the ‘Aqiqah, shaving, giving a name to the newborn and that which one should come first. He (the Imam) said, ‘All of it should be done in one hour, shaving, slaughtering the animal offered for ‘Aqiqah and naming the child.’ He (the Imam) then mentioned what Fatimah, ‘Alayha al-Salam, had done for her children. He (the Imam) then said, ‘The hairs are weighed and equal to its weight silver is given in charity.’”

حسن

The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and Fatimah, ‘Alayha al-Salam, Offered ‘Aqiqah for al-Hassan and al-Husayn - Hadith 11847

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمَّى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَسَناً وَ حُسَيْناً ( عليهما السلام ) يَوْمَ سَابِعِهِمَا وَ عَقَّ عَنْهُمَا شَاةً شَاةً وَ بَعَثُوا بِرِجْلِ شَاةٍ إِلَى الْقَابِلَةِ وَ نَظَرُوا مَا غَيْرُهُ فَأَكَلُوا مِنْهُ وَ أَهْدَوْا إِلَى الْجِيرَانِ وَ حَلَقَتْ فَاطِمَةُ ( عليها السلام ) رُءُوسَهُمَا وَ تَصَدَّقَتْ بِوَزْنِ شَعْرِهِمَا فِضَّةً .

5. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from certain persons of his people from Aban from Yahya ibn abu al-‘Ala’ who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, named al-Hassan and al-Husayn, ‘Alayhim al-Salam, on the seventh day from their birth, offered a sheep for ‘Aqiqah, one leg of the sheep was sent to al-Qabilah (the special nurse) and the rest was kept. They ate thereof and gave as a gift to neighbors. Fatimah, ‘Alayha al-Salam, shaved their heads and gave in charity silver by the weight of the hairs.”’

ضعيف على المشهور

The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and Fatimah, ‘Alayha al-Salam, Offered ‘Aqiqah for al-Hassan and al-Husayn - Hadith 11848

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ التَّهْنِئَةِ بِالْوَلَدِ مَتَى فَقَالَ إِنَّهُ قَالَ لَمَّا وُلِدَ الْحَسَنُ بْنُ عَلِيٍّ هَبَطَ جَبْرَئِيلُ بِالتَّهْنِئَةِ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) فِي الْيَوْمِ السَّابِعِ وَ أَمَرَهُ أَنْ يُسَمِّيَهُ وَ يُكَنِّيَهُ وَ يَحْلِقَ رَأْسَهُ وَ يَعُقَّ عَنْهُ وَ يَثْقُبَ أُذُنَهُ وَ كَذَلِكَ كَانَ حِينَ وُلِدَ الْحُسَيْنُ ( عليه السلام ) أَتَاهُ فِي الْيَوْمِ السَّابِعِ فَأَمَرَهُ بِمِثْلِ ذَلِكَقَالَ وَ كَانَ لَهُمَا ذُؤَابَتَانِ فِي الْقَرْنِ الْأَيْسَرِ وَ كَانَ الثَّقْبُ فِي الْأُذُنِ الْيُمْنَى فِي شَحْمَةِ الْأُذُنِ وَ فِي الْيُسْرَى فِي أَعْلَى الْأُذُنِ فَالْقُرْطُ فِي الْيُمْنَى وَ الشَّنْفُ فِي الْيُسْرَىوَ قَدْ رُوِيَ أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) تَرَكَ لَهُمَا ذُؤَابَتَيْنِ فِي وَسَطِ الرَّأْسِ وَ هُوَ أَصَحُّ مِنَ الْقَرْنِ .

6. Ali ibn Ibrahim has narrated from his father from af-Husayn ibn Khafid who has said the following: “I once asked al-Rida’ (a. s.), about when to offer congratulations for the birth of a child. He (the Imam) stated this Hadith: It was the birth of al-Hassan ibn Ali (a. s.). Jibril descended to congratulate the Holy Prophet (saww) on the seventh day and instructed to name him and give him a Kunyah, shave his head, offer ‘Aqiqah for him and pierce a hole in his ear. When al-Husayn (a. s.), was born Jibril came on the seventh day and instructed similarly.’ He (the Imam) then said, ‘They both had two bunches of hairs on the left middle side of their head and the hole was in their right ear on the loop and on the left one it was on the top of the ear. Earring was in the right ear and al-Shanf (earring) on the left ear.’ It is narrated that the Holy Prophet (saww) left two bunches of hairs on the middle of their head and it is more correct than al-Qarn (the left middle of the head).”’

مجهول وآخره مرسل

Abu Talib Offered ‘Aqiqah for the Holy Prophet, O Allah , Grant Compensation to Muhammad and his Family Worthy of their Services to Your Cause - Hadith 11849

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ أَبِي الْعَبَّاسِ عَنْ جَعْفَرِ بْنِ إِسْمَاعِيلَ عَنْ إِدْرِيسَ عَنْ أَبِي السَّائِبِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليه السلام ) قَالَ عَقَّ أَبُو طَالِبٍ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَوْمَ السَّابِعِ وَ دَعَا آلَ أَبِي طَالِبٍ فَقَالُوا مَا هَذِهِ فَقَالَ عَقِيقَةُ أَحْمَدَ قَالُوا لِأَيِّ شَيْ‏ءٍ سَمَّيْتَهُ أَحْمَدَ قَالَ سَمَّيْتُهُ أَحْمَدَ لِمَحْمَدَةِ أَهْلِ السَّمَاءِ وَ الْأَرْضِ .

1. Ali ibn Muhammad ibn Bandar has narrated from Ibrahim ibn Ishaq al-Ahmar from Ahmad ibn al-Hassan from abu al-‘Abbas from Ja‘far ibn ’Isma‘il from Idris from abu af-Sa’ib who has said the following: “Abu ‘ Abd Allah (a. s.), has narrated from his father who has said that abu Talib offered ‘Aqiqah for the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, on the seventh day and invited members of his family who asked, ‘What is this?’ He replied, ‘It is Aqiqah for Ahmad.’ They asked, ‘Why have you named him Ahmad?’ He replied, ‘I have named him Ahmad because of the praises of the inhabitants of the sky and the earth for him.’”

ضعيف

Cleansing, Circumcision - Hadith 11850

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اخْتِنُوا أَوْلَادَكُمْ لِسَبْعَةِ أَيَّامٍ فَإِنَّهُ أَطْهَرُ وَ أَسْرَعُ لِنَبَاتِ اللَّحْمِ وَ إِنَّ الْأَرْضَ لَتَكْرَهُ بَوْلَ الْأَغْلَفِوَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ ثَقْبَ أُذُنِ الْغُلَامِ مِنَ السُّنَّةِ وَ خِتَانَهُ لِسَبْعَةِ أَيَّامٍ مِنَ السُّنَّةِ .

1. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas‘adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ’Circumcise your children on the seventh day from their birth; it is more clean and allows the flesh to grow quicker. The earth dislikes the urine of one who is not circumcised.”’ Through the same chain of narrators as that of the previous Hadith the following is narrated: “Abu ‘ Abd Allah (a. s.), has said, ’Piercing a hole in the ear of a boy is of Sunnah and circumcision on the seventh day is of Sunnah.’”

ضعيف

Cleansing, Circumcision - Hadith 11851

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طَهِّرُوا أَوْلَادَكُمْ يَوْمَ السَّابِعِ فَإِنَّهُ أَطْيَبُ وَ أَطْهَرُ وَ أَسْرَعُ لِنَبَاتِ اللَّحْمِ وَ إِنَّ الْأَرْضَ تَنْجَسُ مِنْ بَوْلِ الْأَغْلَفِ أَرْبَعِينَ صَبَاحاً .

2. Ali has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah. O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Cleanse (circumcise) your children on the seventh day of their birth; it is more clean and allows the flesh to grow quicker. The land remains unclean for forty days because of the urine of an uncircumcised man.’”

ضعيف على المشهور

Cleansing, Circumcision - Hadith 11852

مُحَمَّدُ بْنُ يَحْيَى وَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ أَنَّهُ كَتَبَ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) أَنَّهُ رُوِيَ عَنِ الصَّادِقِينَ ( عليهما السلام ) أَنِ اخْتِنُوا أَوْلَادَكُمْ يَوْمَ السَّابِعِ يَطَّهَّرُوا وَ إِنَّ الْأَرْضَ تَضِجُّ إِلَى اللَّهِ مِنْ بَوْلِ الْأَغْلَفِ وَ لَيْسَ جُعِلْتُ فِدَاكَ لِحَجَّامِي بَلَدِنَا حِذْقٌ بِذَلِكَ وَ لَا يَخْتِنُونَهُ يَوْمَ السَّابِعِ وَ عِنْدَنَا حَجَّامُ الْيَهُودِ فَهَلْ يَجُوزُ لِلْيَهُودِ أَنْ يَخْتِنُوا أَوْلَادَ الْمُسْلِمِينَ أَمْ لَا إِنْ شَاءَ اللَّهُ فَوَقَّعَ ( عليه السلام ) السُّنَّةُ يَوْمَ السَّابِعِ فَلَا تُخَالِفُوا السُّنَنَ إِنْ شَاءَ اللَّهُ .

3. Muhammad ibn Yahya and Muhammad ibn ‘Abd Allah have narrated from ‘Abd Allah ibn Ja‘far who has said the following: “I once wrote to abu Muhammad (a. s.), that it is narrated from the two truthful Imam, ‘Alayhim al-Salam, who have said, ’Circumcise your children on the seventh day from their birth; the earth cries before Allah because of the urine of an uncircumcised person.’ I pray to Allah to keep my soul in service for your cause, people performing circumcision in our city are not very knowledgeable and they do not do it on the seventh day but there is a Jewish person; if it is permissible for a Jewish person to circumcise children of Muslims or not by the will of Allah. He (the Imam) signed the answer that said, ’It is of Sunnah to circumcise on the seventh day, so do not oppose the Sunnah by the will of Allah.’”

صحيح

Cleansing, Circumcision - Hadith 11853

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ قَزَعَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مَنْ قِبَلَنَا يَقُولُونَ إِنَّ إِبْرَاهِيمَ ( عليه السلام ) خَتَنَ نَفْسَهُ بِقَدُومٍ عَلَى دَنٍّ فَقَالَ سُبْحَانَ اللَّهِ لَيْسَ كَمَا يَقُولُونَ كَذَبُوا عَلَى إِبْرَاهِيمَ ( عليه السلام ) قُلْتُ وَ كَيْفَ ذَاكَفَقَالَ إِنَّ الْأَنْبِيَاءَ ( عليهم السلام ) كَانَتْ تَسْقُطُ عَنْهُمْ غُلْفَتُهُمْ مَعَ سُرَرِهِمْ فِي الْيَوْمِ السَّابِعِ فَلَمَّا وُلِدَ لِإِبْرَاهِيمَ ( عليه السلام ) مِنْ هَاجَرَ عَيَّرَتْ سَارَةُ هَاجَرَ بِمَا تُعَيَّرُ بِهِ الْإِمَاءُ فَبَكَتْ هَاجَرُ وَ اشْتَدَّ ذَلِكَ عَلَيْهَا فَلَمَّا رَآهَا إِسْمَاعِيلُ تَبْكِي بَكَى لِبُكَائِهَا وَ دَخَلَ إِبْرَاهِيمُ ( عليه السلام ) فَقَالَ مَا يُبْكِيكَ يَا إِسْمَاعِيلُ فَقَالَ إِنَّ سَارَةَ عَيَّرَتْ أُمِّي بِكَذَا وَ كَذَا فَبَكَتْ وَ بَكَيْتُ لِبُكَائِهَافَقَامَ إِبْرَاهِيمُ إِلَى مُصَلَّاهُ فَنَاجَى فِيهِ رَبَّهُ وَ سَأَلَهُ أَنْ يُلْقِيَ ذَلِكَ عَنْ هَاجَرَ فَأَلْقَاهُ اللَّهُ عَنْهَا فَلَمَّا وَلَدَتْ سَارَةُ إِسْحَاقَ وَ كَانَ يَوْمَ السَّابِعِ سَقَطَتْ عَنْ إِسْحَاقَ سُرَّتُهُ وَ لَمْ تَسْقُطْ عَنْهُ غُلْفَتُهُ فَجَزِعَتْ مِنْ ذَلِكَ سَارَةُفَلَمَّا دَخَلَ إِبْرَاهِيمُ ( عليه السلام ) عَلَيْهَا قَالَتْ يَا إِبْرَاهِيمُ مَا هَذَا الْحَادِثُ الَّذِي حَدَثَ فِي آلِ إِبْرَاهِيمَ وَ أَوْلَادِ الْأَنْبِيَاءِ هَذَا ابْنُكَ إِسْحَاقُ قَدْ سَقَطَتْ عَنْهُ سُرَّتُهُ وَ لَمْ تَسْقُطْ عَنْهُ غُلْفَتُهُ فَقَامَ إِبْرَاهِيمُ ( عليه السلام ) إِلَى مُصَلَّاهُ فَنَاجَى رَبَّهُ وَ قَالَ يَا رَبِّ مَا هَذَا الْحَادِثُ الَّذِي قَدْ حَدَثَ فِي آلِ إِبْرَاهِيمَ وَ أَوْلَادِ الْأَنْبِيَاءِ وَ هَذَا ابْنِي إِسْحَاقُ قَدْ سَقَطَتْ عَنْهُ سُرَّتُهُ وَ لَمْ تَسْقُطْ عَنْهُ غُلْفَتُهُفَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ أَنْ يَا إِبْرَاهِيمُ هَذَا لِمَا عَيَّرَتْ سَارَةُ هَاجَرَ فَآلَيْتُ أَنْ لَا أُسْقِطَ ذَلِكَ عَنْ أَحَدٍ مِنْ أَوْلَادِ الْأَنْبِيَاءِ لِتَعْيِيرِ سَارَةَ هَاجَرَ فَاخْتِنْ إِسْحَاقَ بِالْحَدِيدِ وَ أَذِقْهُ حَرَّ الْحَدِيدِقَالَ فَخَتَنَهُ إِبْرَاهِيمُ ( عليه السلام ) بِالْحَدِيدِ وَ جَرَتِ السُّنَّةُ بِالْخِتَانِ فِي أَوْلَادِ إِسْحَاقَ بَعْدَ ذَلِكَ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Muhammad ibn Qaza‘ah who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘We are told that Ibrahim ‘Alayhi al-Salam circumcised with an adze on a base. He (the Imam) said, ‘Allah is free of all defects, it is not the way they say it is. They have lied against Ibrahim.’ I then asked, ‘How did it happen?’ He (the Imam) said, ‘In the case of the prophets, ‘Alayhim al-Salam, it would drop off on its own as well as their umbilical cord on the seventh day. When a child was born to Ibrahim (a. s.), from Hagar, Sarah reproached her as slave-girls are reproached and she wept. It caused her an intense feeling and when Ismail saw her weep he also wept because of her weeping. Ibrahim came in and asked Ismail, ‘What has made you weep?’ Ismail replied, “Sarah reproached my mother with such and such words. She wept and I also wept.” Ibrahim then stood on his place for prayer, spoke to his Lord and asked to make it drop from Hagar. Allah caused it to drop off. When Sarah gave birth to Ishaq and it became the seventh day the umbilical cord of Ishaq fell off but not the cover to be circumcised. Sarah became frightened thereby. When Ibrahim came in she said, ‘O Ibrahim, what is this incident which has taken place with the family of Ibrahim and the children of prophets? This is your son Ishaq. His umbilical cord has fallen off but not his circumcision place.’ Ibrahim stood in the place of his prayer, spoke to his Lord and asked, ‘O Lord, what is this incident that has taken place in the family of Ibrahim and the children of prophets? This is my son Ishaq. His umbilical cord has fallen off but not his circumcision place. Allah, most High, sent him revelation that said, ‘O Ibrahim this is because when Sarah reproached Hagar I then swore not to allow the circumcision place of one of the children of the prophets to fall off because of Sarah’s reproaching Hagar. Thus circumcise Ishaq with iron and make him to feel the heat of iron.’ He (the Imam) said, ‘Ibrahim circumcised him with iron; then the tradition continued in the children of Ishaq thereafter.’”

مجهول

Cleansing, Circumcision - Hadith 11854

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَقْبُ أُذُنِ الْغُلَامِ مِنَ السُّنَّةِ وَ خِتَانُ الْغُلَامِ مِنَ السُّنَّةِ .

5. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad ibn ‘Isa from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Piercing the ears of a boy is of the Sunnah as well as his circumcision.’”

صحيح

Cleansing, Circumcision - Hadith 11855

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ سُنَنِ الْمُرْسَلِينَ الِاسْتِنْجَاءُ وَ الْخِتَانُ .

6. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from al-Qasim ibn Burayd from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Of the Sunnah of prophets is draining al-Istinja’ (one’s urine) and circumcision.’”

صحيح

Cleansing, Circumcision - Hadith 11856

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ الْحُسَيْنِ عَنْ أَبِيهِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ خِتَانِ الصَّبِيِّ لِسَبْعَةِ أَيَّامٍ مِنَ السُّنَّةِ هُوَ أَوْ يُؤَخَّرُ وَ أَيُّهُمَا أَفْضَلُ قَالَ لِسَبْعَةِ أَيَّامٍ مِنَ السُّنَّةِ وَ إِنْ أُخِّرَ فَلَا بَأْسَ .

7. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Yaqtin from his brother al-Husayn from his father Ali ibn Yaqtin who has said the following: “I once asked abu al-Hassan (a. s.), about circumcision of a child, if on the seventh day is of Sunnah or it can be delayed and which one is better. He (the Imam) said, ‘On the seventh day is of Sunnah but delaying is not harmful.’”

صحيح

Cleansing, Circumcision - Hadith 11857

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنَ الْحَنِيفِيَّةِ الْخِتَانُ .

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Circumcision is of pure obedience to Allah.’”

حسن

Cleansing, Circumcision - Hadith 11858

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَوْلُودُ يُعَقُّ عَنْهُ وَ يُخْتَنُ لِسَبْعَةِ أَيَّامٍ .

9. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al-Mughirah from those whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘For a newborn ‘Aqiqah is offered on the seventh day and the child is circumcised.’”

مرسل كالصحيح

Cleansing, Circumcision - Hadith 11859

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا أَسْلَمَ الرَّجُلُ اخْتَتَنَ وَ لَوْ بَلَغَ ثَمَانِينَ .

10. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘If a man becomes a Muslim he must circumcise even if he is eighty years old.’”

ضعيف على المشهور

Lowering for Girls - Hadith 11860

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْجَارِيَةِ تُسْبَى مِنْ أَرْضِ الشِّرْكِ فَتُسْلِمُ فَتُطْلَبُ لَهَا مَنْ يَخْفِضُهَا فَلَا نَقْدِرُ عَلَى امْرَأَةٍ فَقَالَ أَمَّا السُّنَّةُ فِي الْخِتَانِ عَلَى الرِّجَالِ وَ لَيْسَ عَلَى النِّسَاءِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from abu Basir who has said the following: “I once asked abu Ja’far (a. s.), about the case of a girl who is taken as captive from the pagan’s land then she becomes Muslim and she is asked for Khafd but we are not able against a woman. He (the Imam) said, ’Circumcision is for men and not for women.”’ (It a is reference to lowering or reducing female clitoris )

صحيح

Lowering for Girls - Hadith 11861

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خِتَانُ الْغُلَامِ مِنَ السُّنَّةِ وَ خَفْضُ الْجَوَارِي لَيْسَ مِنَ السُّنَّةِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ‘Abd Allah ibn Sinan who has said the following: “Abu ’Abd Allah (a. s.), has said, ‘Circumcision for boys is because of Sunnah but circumcision for girls is not because of Sunnah.”’

صحيح

Lowering for Girls - Hadith 11862

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَفْضُ الْجَارِيَةِ مَكْرُمَةٌ وَ لَيْسَتْ مِنَ السُّنَّةِ وَ لَا شَيْئاً وَاجِباً وَ أَيُّ شَيْ‏ءٍ أَفْضَلُ مِنَ الْمَكْرُمَةِ .

3. Ali ibn Ibrahim has narrated from his father from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Reducing for girls is a noble trait but it is not of the Sunnah or obligatory; however, a noble trait is a very preferred matter.’”

ضعيف

Lowering for Girls - Hadith 11863

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْخِتَانُ فِي الرَّجُلِ سُنَّةٌ وَ مَكْرُمَةٌ فِي النِّسَاءِ .

4. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from certain persons of his people from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Circumcision for man is of Sunnah and it is a noble trait for women.’”

مرسل

Lowering for Girls - Hadith 11864

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَتِ امْرَأَةٌ يُقَالُ لَهَا أُمُّ طَيْبَةَ تَخْفِضُ الْجَوَارِيَ فَدَعَاهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهَا يَا أُمَّ طَيْبَةَ إِذَا أَنْتِ خَفَضْتِ امْرَأَةً فَأَشِمِّي وَ لَا تُجْحِفِي فَإِنَّهُ أَصْفَى لِلَّوْنِ وَ أَحْظَى عِنْدَ الْبَعْلِ .

5. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from Khalaf ibn Hammad from ‘Amr ibn Thabit who has said the following: “Abu ‘Abd Allah (a. s.), has said that there was a woman called ‘Umm Taybah and she lowered girls. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, called her and said, ‘O ’Umm Taybah, when you lower a woman make it (as little as) a scratch but do not be excessive. It clears the color and is more enjoyable to the husband.’”

ضعيف على المشهور

Lowering for Girls - Hadith 11865

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا هَاجَرْنَ النِّسَاءُ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) هَاجَرَتْ فِيهِنَّ امْرَأَةٌ يُقَالُ لَهَا أُمُّ حَبِيبٍ وَ كَانَتْ خَافِضَةً تَخْفِضُ الْجَوَارِيَ فَلَمَّا رَآهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ لَهَا يَا أُمَّ حَبِيبٍ الْعَمَلُ الَّذِي كَانَ فِي يَدِكِ هُوَ فِي يَدِكِ الْيَوْمَ قَالَتْ نَعَمْ يَا رَسُولَ اللَّهِ إِلَّا أَنْ يَكُونَ حَرَاماً فَتَنْهَانِي عَنْهُ قَالَ لَا بَلْ حَلَالٌ فَادْنِي مِنِّي حَتَّى أُعَلِّمَكِ قَالَتْ فَدَنَوْتُ مِنْهُ فَقَالَ يَا أُمَّ حَبِيبٍ إِذَا أَنْتِ فَعَلْتِ فَلَا تَنْهَكِي أَيْ لَا تَسْتَأْصِلِي وَ أَشِمِّي فَإِنَّهُ أَشْرَقُ لِلْوَجْهِ وَ أَحْظَى عِنْدَ الزَّوْجِ .

6. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad, from ibn abu Nasr from Harun ibn al-Jahm from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has said that when women migrated to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, among them was a woman called ‘Umm Habib who lowered girls. When the Messenger of Allah saw her, he (the Messenger of Allah) asked her, ‘O ‘Umm Habib, do you still do what you did before?’ She replied, ‘Yes, O Messenger of Allah, unless it is unlawful and you prohibit me.’ He (the Messenger of Allah) said, ‘No, I do not prohibit. Come closer to me so I can instruct you.’ She has said, ‘I then went closer to him (the Messenger of Allah) and he (the Messenger of Allah) said, “O ‘Umm Habib, when you do it, do not be excessive to cut it from its root, only make it (the cut as little as) a scratch; it is more clearing for the face and enjoyable for the husband.’”

سكت عنه

After Seven Days from Birth Shaving is not Required - Hadith 11866

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مَوْلُودٍ يُحْلَقُ رَأْسُهُ بَعْدَ يَوْمِ السَّابِعِ فَقَالَ إِذَا مَضَى سَبْعَةُ أَيَّامٍ فَلَيْسَ عَلَيْهِ حَلْقٌ .

1. Muhammad ibn Yahya has narrated from al-‘Amrakiy ibn Ali from Ali ibn Ja‘far from his brother abu al-Hassan (a. s.), who has said the following: “I once asked abu al-Hassan (a. s.), about the newborn: if shaving his head after seven days from his birth is required. He (the Imam) said, ‘When seven days pass shaving is not required.’”

صحيح

After Seven Days from Birth Shaving is not Required - Hadith 11867

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْعَقِيقَةِ قَالَ إِذَا جَاوَزَتْ سَبْعَةُ أَيَّامٍ فَلَا عَقِيقَةَ لَهُ .

2. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from Ali ibn al-Hassan ibn Ribat from Dharih al-Muharibiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When seven days from the birth of a child pass, then it is not ‘Aqiqah (the way it should have been).”’

ضعيف

The Rare Ahadith - Hadith 11868

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ إِدْرِيسَ بْنِ عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مَوْلُودٍ يُولَدُ فَيَمُوتُ يَوْمَ السَّابِعِ هَلْ يُعَقُّ عَنْهُ قَالَ إِنْ كَانَ مَاتَ قَبْلَ الظُّهْرِ لَمْ يُعَقَّ عَنْهُ وَ إِنْ مَاتَ بَعْدَ الظُّهْرِ عُقَّ عَنْهُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid from Sa‘d ibn Sa‘d from Idris ibn ‘ Abd Allah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a child who dies on the seventh day: if ‘Aqiqah is still necessary. He (the Imam) said, ‘If he dies before al-Zuhr ‘Aqiqah is not required; but if he dies after al-Zuhr then ‘Aqiqah is required.”’

صحيح

The Rare Ahadith - Hadith 11869

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي هَارُونَ مَوْلَى آلِ جَعْدَةَ قَالَ كُنْتُ جَلِيساً لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِالْمَدِينَةِ فَفَقَدَنِي أَيَّاماً ثُمَّ إِنِّي جِئْتُ إِلَيْهِ فَقَالَ لِي لَمْ أَرَكَ مُنْذُ أَيَّامٍ يَا أَبَا هَارُونَ فَقُلْتُ وُلِدَ لِي غُلَامٌ فَقَالَ بَارَكَ اللَّهُ فِيهِ فَمَا سَمَّيْتَهُ قُلْتُ سَمَّيْتُهُ مُحَمَّداًقَالَ فَأَقْبَلَ بِخَدِّهِ نَحْوَ الْأَرْضِ وَ هُوَ يَقُولُ مُحَمَّدٌ مُحَمَّدٌ مُحَمَّدٌ حَتَّى كَادَ يَلْصَقُ خَدُّهُ بِالْأَرْضِ ثُمَّ قَالَ بِنَفْسِي وَ بِوُلْدِي وَ بِأَهْلِي وَ بِأَبَوَيَّ وَ بِأَهْلِ الْأَرْضِ كُلِّهِمْ جَمِيعاً الْفِدَاءُ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تَسُبَّهُ وَ لَا تَضْرِبْهُ وَ لَا تُسِئْ إِلَيْهِ وَ اعْلَمْ أَنَّهُ لَيْسَ فِي الْأَرْضِ دَارٌ فِيهَا اسْمُ مُحَمَّدٍ إِلَّا وَ هِيَ تُقَدَّسُ كُلَّ يَوْمٍثُمَّ قَالَ لِي عَقَقْتَ عَنْهُ قَالَ فَأَمْسَكْتُ قَالَ وَ قَدْ رَآنِي حَيْثُ أَمْسَكْتُ ظَنَّ أَنِّي لَمْ أَفْعَلْ فَقَالَ يَا مُصَادِفُ ادْنُ مِنِّي فَوَ اللَّهِ مَا عَلِمْتُ مَا قَالَ لَهُ إِلَّا أَنِّي ظَنَنْتُ أَنَّهُ قَدْ أَمَرَ لِي بِشَيْ‏ءٍ فَذَهَبْتُ لِأَقُومَ فَقَالَ لِي كَمَا أَنْتَ يَا أَبَا هَارُونَ فَجَاءَنِي مُصَادِفٌ بِثَلَاثَةِ دَنَانِيرَ فَوَضَعَهَا فِي يَدِي فَقَالَ يَا أَبَا هَارُونَ اذْهَبْ فَاشْتَرِ كَبْشَيْنِ وَ اسْتَسْمِنْهُمَا وَ اذْبَحْهُمَا وَ كُلْ وَ أَطْعِمْ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu Harun Mawla’ ale Al-Ja‘dah who has said the following: “I would often sit with abu ‘Abd Allah (a. s.), in al-Madinah and he (the Imam) found me absent for a few days. When I went to visit him (the Imam) he (the Imam) asked, ‘I have not seen you for many days, O abu Harun.’ I said that a boy is born to me. He (the Imam) said, ‘May Allah make him a blessing for you! What have you named him?’ I replied, ‘I have named him Muhammad.’ He (the Imam) lowered his face to the ground saying, Muhammad, Muhammad, Muhammad, until his face almost touched the ground. He (the Imam) then said, ‘My soul, my children, my family, my father and all the inhabitants of earth, all of them are sacrifices for the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. You must not abuse him (the child), beat him or misbehave with him. Take notice, O abu Harun, that there is no house on earth wherein someone is named Muhammad but that it speaks of the glory of Allah.’ He (the Imam) then asked me, ‘Have you offered ‘Aqiqah for him?’ He (the narrator) has said, ‘I remained quiet. He (the Imam) found me quiet and thought that I have not offered ‘Aqiqah yet. He (the Imam) said, ‘O Musadif, come closer to me.’ I by Allah did not hear what he (the Imam) said to him except that I guessed he (the Imam) instructed him to give something to me. I then wanted to stand up and he (the Imam) then said to me, ‘Wait O abu Harun as you are.’ Musadif then brought for me three dinars and placed them in my hand and said, ‘O abu Harun, you can go and buy two rams, make sure they are fat, then slaughter and use them for food.’”

ضعيف على المشهور

The Rare Ahadith - Hadith 11870

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ لَمْ يَعُقَّ عَنْ وَلَدِهِ حَتَّى كَبِرَ وَ كَانَ غُلَاماً شَابّاً أَوْ رَجُلًا قَدْ بَلَغَ قَالَ إِذَا ضُحِّيَ عَنْهُ أَوْ ضَحَّى الْوَلَدُ عَنْ نَفْسِهِ فَقَدْ أَجْزَأَتْ عَنْهُ عَقِيقَتُهُوَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمَوْلُودُ مُرْتَهَنٌ بِعَقِيقَتِهِ فَكَّهُ أَبَوَاهُ أَوْ تَرَكَاهُ .

3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid and Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about the case of a man who had not offered ‘Aqiqah for any of his children until they all grew up as young boys or grown up men. He (the Imam) said, ‘If he offers sacrifice for them or they themselves offer sacrifice it then is sufficient for ‘Aqiqah. He (the Imam) said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The newborn is under the mortgage of ‘Aqiqah and it is up to the parents to free him or leave him under such mortgage.’”

موثق

Shaving Certain Parts of the Head of a Newborn and Leaving other Parts - Hadith 11871

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تَحْلِقُوا الصِّبْيَانَ الْقَزَعَ وَ الْقَزَعُ أَنْ يَحْلِقَ مَوْضِعاً وَ يَدَعَ مَوْضِعاً .

1. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ’Do not shave the heads of children in al-Qaza‘ and al-Qaza‘ meaning to shave certain parts and leave other parts.’”

ضعيف على المشهور

Shaving Certain Parts of the Head of a Newborn and Leaving other Parts - Hadith 11872

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَكْرَهُ الْقَزَعَ فِي رُءُوسِ الصِّبْيَانِ وَ ذَكَرَ أَنَّ الْقَزَعَ أَنْ يُحْلَقَ الرَّأْسُ إِلَّا قَلِيلًا وَ يُتْرَكَ وَسَطُ الرَّأْسِ يُسَمَّى الْقَزَعَةَ .

2. Ali ibn Ibrahim has narrated from his father from Abu Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has narrated the following: “Abu ‘ Abd Allah (a. s.), disliked shaving the head of a child a little and leaving the top middle of the head unshaved, which is called a/-Qaza’.’”

مجهول

Shaving Certain Parts of the Head of a Newborn and Leaving other Parts - Hadith 11873

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ النَّبِيُّ ( صلى الله عليه وآله ) بِصَبِيٍّ يَدْعُو لَهُ وَ لَهُ قَنَازِعُ فَأَبَى أَنْ يَدْعُوَ لَهُ وَ أَمَرَ بِحَلْقِ رَأْسِهِ وَ أَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِحَلْقِ شَعْرِ الْبَطْنِ .

3. Ali ibn Ibrahim has narrated from his father from Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ’Once a child was brought to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, so that he (the Messenger of Allah) might pray for him but the child had Qanazi ‘ and he (the Messenger of Allah) refused to pray for him. He (the Messenger of Allah) instructed them to shave his head entirely. The Messenger of Allah commanded to shave belly hairs

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Breastfeeding - Hadith 11874

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَا مِنْ لَبَنٍ يُرْضَعُ بِهِ الصَّبِيُّ أَعْظَمَ بَرَكَةً عَلَيْهِ مِنْ لَبَنِ أُمِّهِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘No other milk has a greater blessing for the child as the milk of his mother does.”’

ضعيف كالموثق

Breastfeeding - Hadith 11875

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ الْعَبَّاسِ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنْ أُمِّهِ أُمِّ إِسْحَاقَ بِنْتِ سُلَيْمَانَ قَالَتْ نَظَرَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أُرْضِعُ أَحَدَ بَنِيَّ مُحَمَّداً أَوْ إِسْحَاقَ فَقَالَ يَا أُمَّ إِسْحَاقَ لَا تُرْضِعِيهِ مِنْ ثَدْيٍ وَاحِدٍ وَ أَرْضِعِيهِ مِنْ كِلَيْهِمَا يَكُونُ أَحَدُهُمَا طَعَاماً وَ الْآخَرُ شَرَاباً .

2. Muhammad ibn Yahya has narrated from Salmah ibn al-Khattab from Muhammad ibn Musa from Muhammad ibn al-‘ Abbas ibn al- Walid from his father from ‘Umm Ishaq daughter of Sulayman who has said the following: “Abu ‘Abd Allah (a. s.), once looked to me when I was breastfeeding one of my sons, Muhammad or Ishaq and he (the Imam) said, ‘O ‘Umm Ishaq, do not breastfeed him from one breast only. Breastfeed him from both breasts; one is food and the other is the drink for him.’”

ضعيف

Breastfeeding - Hadith 11876

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الرَّضَاعُ وَاحِدٌ وَ عِشْرُونَ شَهْراً فَمَا نَقَصَ فَهُوَ جَوْرٌ عَلَى الصَّبِيِّ .

3. Muhammad has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from ‘Ammar ibn Marwan from Sama‘ah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Breastfeeding is for twenty-one months. Breastfeeding for less than this is injustice to the child.’”

ضعيف على المشهور

Breastfeeding - Hadith 11877

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّضَاعِ فَقَالَ لَا تُجْبَرُ الْحُرَّةُ عَلَى رَضَاعِ الْوَلَدِ وَ تُجْبَرُ أُمُّ الْوَلَدِ .

4. Ali ibn Ibrahim has narrated from his father and Ali Muhammad al-Qasaniy from al-Qasim ibn Muhammad al-Jawhariy from Sulayman ibn Dawud al-Minqariy who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about breastfeeding. He (the Imam) said, ‘A free woman cannot be forced to breastfeed; but the mother (who is a slave-girl) of child can be made to breastfeed.’”

ضعيف

Breastfeeding - Hadith 11878

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ تُوُفِّيَ وَ تَرَكَ صَبِيّاً فَاسْتُرْضِعَ لَهُ فَقَالَ أَجْرُ رَضَاعِ الصَّبِيِّ مِمَّا يَرِثُ مِنْ أَبِيهِ وَ أُمِّهِ .

5. Ali has narrated from his father from Ibn Abi ‘Umayr from certain persons of our people from ibn abu Ya‘fur who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin issued a judgment about the case of a man who had died, had left behind a child and they had found someone to breastfeed him. He (the Imam) said that the wages for breastfeeding must be paid from what the child has inherited from his father and mother.’”

حسن

Breastfeeding - Hadith 11879

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لا تُضَارَّ والِدَةٌ بِوَلَدِها وَ لا مَوْلُودٌ لَهُ بِوَلَدِهِ فَقَالَ كَانَتِ الْمَرَاضِعُ مِمَّا يَدْفَعُ إِحْدَاهُنَّ الرَّجُلَ إِذَا أَرَادَ الْجِمَاعَ تَقُولُ لَا أَدَعُكَ إِنِّي أَخَافُ أَنْ أَحْبَلَ فَأَقْتُلَ وَلَدِي هَذَا الَّذِي أُرْضِعُهُ وَ كَانَ الرَّجُلُ تَدْعُوهُ الْمَرْأَةُ فَيَقُولُ أَخَافُ أَنْ أُجَامِعَكِ فَأَقْتُلَ وَلَدِي فَيَدَعُهَا وَ لَا يُجَامِعُهَا فَنَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْ ذَلِكَ أَنْ يُضَارَّ الرَّجُلُ الْمَرْأَةَ وَ الْمَرْأَةُ الرَّجُلَ .عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) نَحْوَهُ وَ زَادَ وَ أَمَّا قَوْلُهُ وَ عَلَى الْوارِثِ مِثْلُ ذلِكَ فَإِنَّهُ نَهَى أَنْ يُضَارَّ بِالصَّبِيِّ أَوْ يُضَارَّ أُمُّهُ فِي رَضَاعِهِ وَ لَيْسَ لَهَا أَنْ تَأْخُذَ فِي رَضَاعِهِ فَوْقَ حَوْلَيْنِ كَامِلَيْنِ فَإِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا وَ تَشَاوُرٍ قَبْلَ ذَلِكَ كَانَ حَسَناً وَ الْفِصَالُ هُوَ الْفِطَامُ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il and al-Husayn ibn Sa‘id all from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, most Majestic, most Glorious, ‘. . . a mother must not be harmed because of her child nor must a father be harmed because of his child.’ (2:232) He (the Imam) said, ‘This is a reference to the case of breastfeeding woman when man persued her for going to bed with her she refused saying, “I cannot allow you to go to bed with me because I may become pregnant and kill my child.’” It also refers to the case of the woman who asked a man for going to bed with her but he refused saying, “I am afraid that after going to bed with you then I will kill my child”; so he would not go to bed with her. Allah, most Majestic, most Glorious, prohibited man’s harming the woman or woman’s harming the man.’” Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has narrated a similar Hadith with this addition: “About His words, . . an heir has similar responsibilities . . (2:232), he (the Imam) said, ‘An heir must not harm the child or his mother during breastfeeding and she also must not take more than two complete years for breastfeeding the child. If they decide to wean the child by mutual agreement and consent before two years it is fine and separation is weaning.’”

مجهول

Breastfeeding - Hadith 11880

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ مَاتَ وَ تَرَكَ امْرَأَةً وَ مَعَهَا مِنْهُ وَلَدٌ فَأَلْقَتْهُ عَلَى خَادِمٍ لَهَا فَأَرْضَعَتْهُ ثُمَّ جَاءَتْ تَطْلُبُ رَضَاعَ الْغُلَامِ مِنَ الْوَصِيِّ فَقَالَ لَهَا أَجْرُ مِثْلِهَا وَ لَيْسَ لِلْوَصِيِّ أَنْ يُخْرِجَهُ مِنْ حَجْرِهَا حَتَّى يُدْرِكَ وَ يَدْفَعَ إِلَيْهِ مَالَهُ .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ibn Sinan who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who dies and leaves behind a woman with a child from the deceased and she gives the child to her servant for breastfeeding. She then asks the executor of the will to pay for the breastfeeding wages. He (the Imam) said, ‘She deserves an equivalent wages and the executor of the will cannot take the child away from her until he grows up. He then delivers his assets to him.

صحيح

Breastfeeding - Hadith 11881

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الصَّبِيِّ هَلْ يُرْضَعُ أَكْثَرَ مِنْ سَنَتَيْنِ فَقَالَ عَامَيْنِ قُلْتُ فَإِنْ زَادَ عَلَى سَنَتَيْنِ هَلْ عَلَى أَبَوَيْهِ مِنْ ذَلِكَ شَيْ‏ءٌ قَالَ لَا .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Sa‘d ibn Sa‘d al-Ash‘ariy who has said the following: “I once asked al-Rida’ (a. s.), about the case of a child; if he can be breastfed for more than two years. He (the Imam) said, ‘It is two years.’ I then asked, ‘If the child is breastfed for more than two years do parents owe anything?’ He (the Imam) said, ‘No, they do not owe anything.

صحيح

The Liability of the Breastfeeder - Hadith 11882

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ حَمَّادٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اسْتَأْجَرَ ظِئْراً فَدَفَعَ إِلَيْهَا وَلَدَهُ فَانْطَلَقَتِ الظِّئْرُ فَدَفَعَتْ وَلَدَهُ إِلَى ظِئْرٍ أُخْرَى فَغَابَتْ بِهِ حِيناً ثُمَّ إِنَّ الرَّجُلَ طَلَبَ وَلَدَهُ مِنَ الظِّئْرِ الَّتِي كَانَ أَعْطَاهَا إِيَّاهُ فَأَقَرَّتْ أَنَّهَا اسْتَأْجَرَتْهُ وَ أَقَرَّتْ بِقَبْضِهَا وَلَدَهُ وَ أَنَّهَا كَانَتْ دَفَعَتْهُ إِلَى ظِئْرٍ أُخْرَى فَقَالَ عَلَيْهَا الدِّيَةُ أَوْ تَأْتِيَ بِهِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Jamil ibn Darraj and Hammad from Sulayman ibn Khalid who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who hires a breastfeeding woman for his child and gives the child to her. The breastfeeding woman takes the child and gives him to another breastfeeding woman who remains away for a while. The man then asks for his child, the first breastfeeding woman confesses to her giving the child to another breastfeeding woman on hire and confesses to her taking the child from his father and that she has given him to another breastfeeding woman. He (the Imam) said, ‘She must pay blood money or return the child.’”

صحيح

The Liability of the Breastfeeder - Hadith 11883

ابْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ اسْتَأْجَرَ ظِئْراً فَغَابَتْ بِوَلَدِهِ سِنِينَ ثُمَّ إِنَّهَا جَاءَتْ بِهِ فَأَنْكَرَتْهُ أُمُّهُ وَ زَعَمَ أَهْلُهَا أَنَّهُمْ لَا يَعْرِفُونَهُ قَالَ لَيْسَ عَلَيْهَا شَيْ‏ءٌ الظِّئْرُ مَأْمُونَةٌ .

2. Ibn Mahbub has narrated from Jamil ibn Salih from Sulayman ibn Khalid who has said the following: “About the case of a man who hires a breastfeeding woman, who disappears with the child for many years, but then she brings the child to his family but the mother refuses to accept the child. The family thinks that they do not know him. He (the Imam) said, ‘She is not responsible for anything; the breastfeeding woman is not liable.’”

صحيح

The Preferable and Non-preferable Milk - Hadith 11884

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ اللَّهِ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) امْرَأَةٌ وَلَدَتْ مِنَ الزِّنَا أَتَّخِذُهَا ظِئْراً قَالَ لَا تَسْتَرْضِعْهَا وَ لَا ابْنَتَهَا .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Faddal from ibn Bukayr from ‘Ubayd Allah al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who has given birth because of fornication; if I can hire her for breastfeeding. He (the Imam) said, ‘Do not hire her for breastfeeding as well as her daughter.”’

موثق

The Preferable and Non-preferable Milk - Hadith 11885

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُظَائَرَةِ الْمَجُوسِيِّ فَقَالَ لَا وَ لَكِنْ أَهْلُ الْكِتَابِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn Yahya al-Kahiliy from ‘ Abd Allah ibn Hilal who has said the following: “I once asked abu ‘Abd Allah (a. s.), if a Zoroastrian woman can be hired for breastfeeding a child. He (the Imam) said, ‘No, however, she can be of the people of the book.’”

مجهول

The Preferable and Non-preferable Milk - Hadith 11886

وَ عَنْهُ عَنِ الْكَاهِلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ هِلَالٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرْضَعْنَ لَكُمْ فَامْنَعُوهُنَّ مِنْ شُرْبِ الْخَمْرِ.

3. It is narrated from the narrator of the previous Hadith from al-Kahiliy from ‘Abd Allah ibn Hilal who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When they breastfeed for you do not allow them to drink wine.’”

مجهول

The Preferable and Non-preferable Milk - Hadith 11887

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَصْلُحُ لِلرَّجُلِ أَنْ تُرْضِعَ لَهُ الْيَهُودِيَّةُ وَ النَّصْرَانِيَّةُ وَ الْمُشْرِكَةُ قَالَ لَا بَأْسَ وَ قَالَ امْنَعُوهُنَّ مِنْ شُرْبِ الْخَمْرِ .

4. Humayd ibn Ziyad al-Husayn from Muhammad ibn Sama‘ah from more than one person from Aban ibn ‘Uthman from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah (a. s.), if it is proper to hire a Jewish or a Christian or a pagan woman for breastfeeding. He (the Imam) said, ‘It is not unlawful but do not allow them to drink wine.’”

مرسل كالموثق

The Preferable and Non-preferable Milk - Hadith 11888

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَبَنُ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ وَ الْمَجُوسِيَّةِ أَحَبُّ إِلَيَّ مِنْ لَبَنِ وَلَدِ الزِّنَا

5. Ali ibn Ibrahim has narrated from his father, from Hammad from Hariz from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a. s.), has said, ‘The milk of a Jewish, a Christian or a Zoroastrian woman is more likeable to me than the milk of a woman because of fornication.’ He (the Imam) would not consider it unlawful if the breastfeeding woman is a slave-girl who has committed fornication and her master gives permission.”

حسن

The Preferable and Non-preferable Milk - Hadith 11889

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ جَمِيلِ بْنِ دَرَّاجٍ وَ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ يَكُونُ لَهَا الْخَادِمُ قَدْ فَجَرَتْ فَنَحْتَاجُ إِلَى لَبَنِهَا قَالَ مُرْهَا فَلْتُحَلِّلْهَا يَطِيبُ اللَّبَنُ .

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim and Jamil ibn Darraj and Sa‘d ibn abu Khalaf who has said the following: “About the case of a woman who has a servant who has committed fornication and we need her milk. He (the Imam) said, ‘Instruct her to give permission, the milk will be fine.’”

حسن

The Preferable and Non-preferable Milk - Hadith 11890

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَسْتَرْضِعُوا الْحَمْقَاءَ فَإِنَّ اللَّبَنَ يُعْدِي وَ إِنَّ الْغُلَامَ يَنْزِعُ إِلَى اللَّبَنِ يَعْنِي إِلَى الظِّئْرِ فِي الرُّعُونَةِ وَ الْحُمْقِ .

8. Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “This is a narration of abu Ja‘far (a. s.), from the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He (the Messenger of Allah) has said, ‘You must not hire a dimwitted woman for breastfeeding; the milk spreads and the boy is drawn to the milk, that is, to the frivolity and dimwittedness of the breastfeeding woman.’”

حسن

The Preferable and Non-preferable Milk - Hadith 11891

عَلِيٌّ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) يَقُولُ لَا تَسْتَرْضِعُوا الْحَمْقَاءَ فَإِنَّ اللَّبَنَ يَغْلِبُ الطِّبَاعَ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَسْتَرْضِعُوا الْحَمْقَاءَ فَإِنَّ الْوَلَدَ يَشِبُّ عَلَيْهِ .

9. Ali has narrated from Harun ibn Muslim from Mas’adah who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin would say, ‘Do not hire a dimwitted woman for breastfeeding: milk overpowers natural manners. The Messenger of Allah has said, “Do not hire a dimwitted woman for breastfeeding; with such milk the child grows up.’””

ضعيف

The Preferable and Non-preferable Milk - Hadith 11892

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) انْظُرُوا مَنْ تُرْضِعُ أَوْلَادَكُمْ فَإِنَّ الْوَلَدَ يَشِبُّ عَلَيْهِ .

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘Pay proper attention to who breastfeeds your children: a child grows up with such milk.’”

موثق

The Preferable and Non-preferable Milk - Hadith 11893

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ وَلَدَتْ مِنْ زِنًى هَلْ يَصْلُحُ أَنْ يُسْتَرْضَعَ بِلَبَنِهَا قَالَ لَا يَصْلُحُ وَ لَا لَبَنِ ابْنَتِهَا الَّتِي وُلِدَتْ مِنَ الزِّنَى .

11. Muhammad ibn Yahya has narrated from al-‘Amrakiy ibn Ali from Ali ibn Ja‘far from his brother, abu al-Hassan (a. s.), who has said the following: “I once asked abu al-Hassan (a. s.), about the case of a woman who has given birth because of fornication; if it is proper to hire her for breastfeeding. He (the Imam) said, ‘It is not proper as well as the milk of her daughter who is born out of wedlock.’”

صحيح

The Preferable and Non-preferable Milk - Hadith 11894

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْهَيْثَمِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ( عليه السلام ) اسْتَرْضِعْ لِوَلَدِكَ بِلَبَنِ الْحِسَانِ وَ إِيَّاكَ وَ الْقِبَاحَ فَإِنَّ اللَّبَنَ قَدْ يُعْدِي .

12. Muḥammad ibn Yaḥyā narrated from Aḥmad ibn Muḥammad, from al-‘Abbās ibn Ma‘rūf, from Ḥammād ibn ‘Īsā, from al-Haytham, from Muḥammad ibn Marwān, who said that Abū Ja‘far (AS) said to me: 'Seek a wet nurse for your child from among the beautiful women, and avoid the ugly ones, for the milk can have an influence.'

مجهول

The Preferable and Non-preferable Milk - Hadith 11895

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ رِبْعِيٍّ عَنْ فُضَيْلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ عَلَيْكُمْ بِالْوُضَّاءِ مِنَ الظُّؤْرَةِ فَإِنَّ اللَّبَنَ يُعْدِي .

13. Ahmad ibn Muhammad has narrated from al-‘Abbas ibn Ma’ruf from Safwan ibn Yahya from Rib‘iy from Fudayl from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘You must find a clean breastfeeding woman because milk may spread (its bad effects).”’

صحيح

The Preferable and Non-preferable Milk - Hadith 11896

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَسْتَرْضِعُوا لِلصَّبِيِّ الْمَجُوسِيَّةَ وَ اسْتَرْضِعْ لَهُ الْيَهُودِيَّةَ وَ النَّصْرَانِيَّةَ وَ لَا يَشْرَبْنَ الْخَمْرَ وَ يُمْنَعْنَ مِنْ ذَلِكَ .

14. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Sa‘id ibn Yasar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not hire a Zoroastrian woman for breastfeeding your child, however, you may hire a Jewish, a Christian woman who must not drink wine and you must not allow them to do so.’”

صحيح

The One Who has More Priority for the Custody of a Small Child - Hadith 11897

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ فَضْلٍ أَبِي الْعَبَّاسِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ أَحَقُّ بِوَلَدِهِ أَمِ الْمَرْأَةُ قَالَ لَا بَلِ الرَّجُلُ فَإِنْ قَالَتِ الْمَرْأَةُ لِزَوْجِهَا الَّذِي طَلَّقَهَا أَنَا أُرْضِعُ ابْنِي بِمِثْلِ مَا تَجِدُ مَنْ تُرْضِعُهُ فَهِيَ أَحَقُّ بِهِ .

1. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-ffassan ibn Ali al-Washsha’ from Aban from Fadl abu al-‘Abbas who has said the following: “I once asked abu ‘ Abd Allah (a. s.), if a man has more right for the custody of a child or woman. He (the Imam) said, ‘No, the man has more right. If a divorced woman asks for breastfeeding her child for the same price as others, then she has more right for breastfeeding.’”

ضعيف على المشهور

The One Who has More Priority for the Custody of a Small Child - Hadith 11898

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ وَ هِيَ حُبْلَى أَنْفَقَ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا وَ إِذَا وَضَعَتْهُ أَعْطَاهَا أَجْرَهَا وَ لَا يُضَارَّهَا إِلَّا أَنْ يَجِدَ مَنْ هُوَ أَرْخَصُ أَجْراً مِنْهَا فَإِنْ هِيَ رَضِيَتْ بِذَلِكَ الْأَجْرِ فَهِيَ أَحَقُّ بِابْنِهَا حَتَّى تَفْطِمَهُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il has narrated from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘When a man divorces his wife, who is pregnant, he must provide her maintenance until she gives birth. When she gives birth he must pay her wages and must not harm her unless he finds someone who does it for less; but if she agrees with the lesser wages then she has more right to breastfeeding her child until the child is weaned.’”

مجهول

The One Who has More Priority for the Custody of a Small Child - Hadith 11899

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَمَّنْ ذَكَرَهُ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ بَيْنَهُمَا وَلَدٌ أَيُّهُمَا أَحَقُّ بِالْوَلَدِ قَالَ الْمَرْأَةُ أَحَقُّ بِالْوَلَدِ مَا لَمْ تَتَزَوَّجْ .

3. Ali ibn Ibrahim has narrated from Ali ibn Muhammad al-Qasaniy from al-Qasim ibn Muhammad from al-Minqariy from those whom he has mentioned who has said the following: “Once, abu ‘Abd Allah (a. s.), was asked about the case of a man who divorces his wife. They have a child, which one of them has more right for the child? He (the Imam) said, ‘The woman has more right as long as she does not marry.’”

ضعيف

The One Who has More Priority for the Custody of a Small Child - Hadith 11900

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ وَ الْوالِداتُ يُرْضِعْنَ أَوْلادَهُنَّ قَالَ مَا دَامَ الْوَلَدُ فِي الرَّضَاعِ فَهُوَ بَيْنَ الْأَبَوَيْنِ بِالسَّوِيَّةِ فَإِذَا فُطِمَ فَالْأَبُ أَحَقُّ بِهِ مِنَ الْأُمِّ فَإِذَا مَاتَ الْأَبُ فَالْأُمُّ أَحَقُّ بِهِ مِنَ الْعَصَبَةِفَإِنْ وَجَدَ الْأَبُ مَنْ يُرْضِعُهُ بِأَرْبَعَةِ دَرَاهِمَ وَ قَالَتِ الْأُمُّ لَا أُرْضِعُهُ إِلَّا بِخَمْسَةِ دَرَاهِمَ فَإِنَّ لَهُ أَنْ يَنْزِعَهُ مِنْهَا إِلَّا أَنَّ ذَلِكَ خَيْرٌ لَهُ وَ أَرْفَقُ بِهِ أَنْ يُتْرَكَ مَعَ أُمِّهِ .

4. Abu Ali al-Ash‘ariy has narrated from al-FIassan ibn Ali from al-‘Abbas ibn ‘Amir from Dawud ibn al-Hasin who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Mothers must breastfeed their children’ means that a child during breastfeeding period is between the two parents in equal manners. When the child is weaned then the father has more right about him than the mother. When the father dies then the mother has more right than the relatives. If the father finds a breastfeeding woman who asks four dirham, for example, and the mother says that she will not do for less than five dirham, he can take the child away from her unless she is more kind and better for the child.’”

موثق

The One Who has More Priority for the Custody of a Small Child - Hadith 11901

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ حُرَّةٍ نَكَحَتْ عَبْداً فَأَوْلَدَهَا أَوْلَاداً ثُمَّ إِنَّهُ طَلَّقَهَا فَلَمْ تُقِمْ مَعَ وُلْدِهَا وَ تَزَوَّجَتْ فَلَمَّا بَلَغَ الْعَبْدَ أَنَّهَا تَزَوَّجَتْ أَرَادَ أَنْ يَأْخُذَ وُلْدَهُ مِنْهَا وَ قَالَ أَنَا أَحَقُّ بِهِمْ مِنْكِ إِنْ تَزَوَّجْتِ فَقَالَ لَيْسَ لِلْعَبْدِ أَنْ يَأْخُذَ مِنْهَا وُلْدَهَا وَ إِنْ تَزَوَّجَتْ حَتَّى يُعْتَقَ هِيَ أَحَقُّ بِوُلْدِهَا مِنْهُ مَا دَامَ مَمْلُوكاً فَإِذَا أُعْتِقَ فَهُوَ أَحَقُّ بِهِمْ مِنْهَا .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Dawud al-Raqqiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a free woman who has married a slave who has given birth to several children. She is then divorced and then does not stay with her children but marries another man. The slave then finds out about her marriage. He wants to take his children from her saying that he has more right than the mother has since she has married. He (the Imam) said, ‘The slave has no right to take the children from her even if she has married until the slave becomes free; she has more right about her children than the slave as long as he is owned and when he becomes free then he has more right.’”

مختلف فيه

Growth of a Child - Hadith 11902

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي مُحَمَّدٍ الْمَدَائِنِيِّ عَنْ عَائِذِ بْنِ حَبِيبٍ بَيَّاعِ الْهَرَوِيِّ عَنْ عِيسَى بْنِ زَيْدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَثَّغِرُ الْغُلَامُ لِسَبْعِ سِنِينَ وَ يُؤْمَرُ بِالصَّلَاةِ لِتِسْعٍ وَ يُفَرَّقُ بَيْنَهُمْ فِي الْمَضَاجِعِ لِعَشْرٍ وَ يَحْتَلِمُ لِأَرْبَعَ عَشْرَةَ سَنَةً وَ مُنْتَهَى طُولِهِ لِاثْنَتَيْنِ وَ عِشْرِينَ سَنَةً وَ مُنْتَهَى عَقْلِهِ لِثَمَانٍ وَ عِشْرِينَ سَنَةً إِلَّا التَّجَارِبَ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from abu Muhammad al-Mada’iniy from ‘A’idh ibn Habib Bayya’ al-Harawiy from ‘Isa ibn Zayd in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘Children’s milk teeth are replaced in seven years. They must be instructed to perform Salat (prayer) at the age of nine years, their bed must be separated at the age of ten, they experience wet dream at the age of fourteen, their growth in length stops at the age of twenty-two and their growth of reason stops at the age twenty-eight except experiences.’”

مجهول مرفوع

Growth of a Child - Hadith 11903

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ عُمَرَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ الْحَسَنِ الضَّرِيرِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَشِبُّ الصَّبِيُّ كُلَّ سَنَةٍ أَرْبَعَ أَصَابِعَ بِأَصَابِعِ نَفْسِهِ .

2. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Musa ibn ‘Umar from Ali ibn al-Husayn (ibn al-Hassan) al- Darir from Hammad ibn ‘Isa who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), has said, ‘A child grows every year by four fingers of his own fingers.’”

مجهول

Growth of a Child - Hadith 11904

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليه السلام ) قَالَ الْغُلَامُ لَا يُلْقِحُ حَتَّى يَتَفَلَّكَ ثَدْيَاهُ وَ تَسْطَعَ رِيحُ إِبْطَيْهِ .

3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has narrated from his father (a. s.), who has said, that a boy cannot impregnate until his breast becomes round and the smell of his armpit rises strong.’”

ضعيف على المشهور

Disciplines for a Child - Hadith 11905

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَعِ ابْنَكَ يَلْعَبُ سَبْعَ سِنِينَ وَ أَلْزِمْهُ نَفْسَكَ سَبْعاً فَإِنْ أَفْلَحَ وَ إِلَّا فَإِنَّهُ مِمَّنْ لَا خَيْرَ فِيهِ .

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from a man who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘Allow your child to play for seven years and keep him with yourself for another seven years (to practice and behave as you do) if he succeeds; otherwise, he is of the ones in whom there is nothing good.’”

مرسل

Disciplines for a Child - Hadith 11906

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمْهِلْ صَبِيَّكَ حَتَّى يَأْتِيَ لَهُ سِتُّ سِنِينَ ثُمَّ ضُمَّهُ إِلَيْكَ سَبْعَ سِنِينَ فَأَدِّبْهُ بِأَدَبِكَ فَإِنْ قَبِلَ وَ صَلَحَ وَ إِلَّا فَخَلِّ عَنْهُ .

2. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from A number of our people have narrated from Ali ibn Asbat from Yunus ibn Ya’qub who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘You should give your child time until he is six years old, then keep him with yourself (to practice and behave as you do) for another seven years; teach him your disciplines and moral manners, to see if he accepts and is established in good manners; otherwise, leave him alone (there is not much in him to hope for).”’

مرسل كالموثق

Disciplines for a Child - Hadith 11907

أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْغُلَامُ يَلْعَبُ سَبْعَ سِنِينَ وَ يَتَعَلَّمُ الْكِتَابَ سَبْعَ سِنِينَ وَ يَتَعَلَّمُ الْحَلَالَ وَ الْحَرَامَ سَبْعَ سِنِينَ .

3. Ahmad ibn Muhammad has narrated from Muhammad al-‘Asemiy from Ali ibn al-Hassan from Ali ibn Asbat from his uncle Ya’qub ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A boy can play for seven years, learn how to read and write for another seven years and learn the lawful and unlawful matters in another seven years.’”

موثق

Disciplines for a Child - Hadith 11908

عَلِيُّ بْنُ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِّمُوا أَوْلَادَكُمُ السِّبَاحَةَ وَ الرِّمَايَةَ .

4. Ali ibn Asbat has narrated from his uncle Ya’qub ibn Salim in a marfu‘ manner who has said the following: “’Amir al-Mu’minin (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘You should teach your children swimming and sharp shooting.’”

مرفوع

Disciplines for a Child - Hadith 11909

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ رَجُلٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَادِرُوا أَوْلَادَكُمْ بِالْحَدِيثِ قَبْلَ أَنْ يَسْبِقَكُمْ إِلَيْهِمُ الْمُرْجِئَةُ .

5. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from Muhammad ibn Ali from ‘Umar ibn ‘Abd al-’Aziz from a man from Jamil ibn Darraj and others who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘You should hasten (take the initiative) to teach Hadith to your children before al-Murji’ah (name of a sect) takes control over their mind and belief.’”

ضعيف

Disciplines for a Child - Hadith 11910

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُفَرَّقُ بَيْنَ الْغِلْمَانِ وَ النِّسَاءِ فِي الْمَضَاجِعِ إِذَا بَلَغُوا عَشْرَ سِنِينَ .

6. Ali ibn Ibrahim has narrated from his father from and A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When boys become ten years old, their bed must be separated from women.’”

مجهول

Disciplines for a Child - Hadith 11911

وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّا نَأْمُرُ الصِّبْيَانَ أَنْ يَجْمَعُوا بَيْنَ الصَّلَاتَيْنِ الْأُولَى وَ الْعَصْرِ وَ بَيْنَ الْمَغْرِبِ وَ الْعِشَاءِ الْآخِرَةِ مَا دَامُوا عَلَى وُضُوءٍ قَبْلَ أَنْ يَشْتَغِلُوا .

7. Through the same chain of narrators as that of the previous Hadith, the following is narrated: “Abu ‘Abd Allah (a. s.), has said, ‘We instruct children to perform two Salat (prayer) together, one Salat (prayer) soon after the other, like al-Zuhr and al-‘Asr, al-Maghrib and al-‘Isha ’ as long as they have valid wudu before they get busy.’”

مجهول

Disciplines for a Child - Hadith 11912

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَدِّبِ الْيَتِيمَ بِمَا تُؤَدِّبُ مِنْهُ وَلَدَكَ وَ اضْرِبْهُ مِمَّا تَضْرِبُ مِنْهُ وَلَدَكَ .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), has said, ‘You must discipline an orphan as you discipline your own child and deal with him as you would deal with your own child (in matters of discipline).’”

موثق

The Rights of Children - Hadith 11913

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ دُرُسْتَ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ مَا حَقُّ ابْنِي هَذَا قَالَ تُحْسِنُ اسْمَهُ وَ أَدَبَهُ وَ ضَعْهُ مَوْضِعاً حَسَناً .

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Durust who has said the following: “Abu al-Hassan, Musa (a. s.), has said that once a man came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and asked, ‘O Messenger of Allah, what is the right of my son, this one ? 5 He (the Messenger of Allah) said, ‘You should give him a good name and teach him with discipline, a good and fruitful subject.’”

ضعيف

The Rights of Children - Hadith 11914

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ كَانَ دَاوُدُ بْنُ زُرْبِيٍّ شَكَا ابْنَهُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) فِيمَا أَفْسَدَ لَهُ فَقَالَ لَهُ اسْتَصْلِحْهُ فَمَا مِائَةُ أَلْفٍ فِيمَا أَنْعَمَ اللَّهُ بِهِ عَلَيْكَ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Mu’ammar ibn Khallad who has said the following: “Dawud ibn Zurbiy complained against his son before abu al-Hassan (a. s.), because of what he had destroyed. He (the Imam) said, ‘Reform and reclaim him; a value of a hundred thousand is not important compared to the bounty that Allah has bestowed up on you.’”

صحيح

The Rights of Children - Hadith 11915

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَحِمَ اللَّهُ وَالِدَيْنِ أَعَانَا وَلَدَهُمَا عَلَى بِرِّهِمَا .

3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘May Allah grant forgiveness to the parents who support their children in their kindness and virtuous deeds.’”

ضعيف على المشهور

The Rights of Children - Hadith 11916

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صَلَّى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِالنَّاسِ الظُّهْرَ فَخَفَّفَ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ فَلَمَّا انْصَرَفَ قَالَ لَهُ النَّاسُ هَلْ حَدَثَ فِي الصَّلَاةِ حَدَثٌ قَالَ وَ مَا ذَاكَ قَالُوا خَفَّفْتَ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ فَقَالَ لَهُمْ أَمَا سَمِعْتُمْ صُرَاخَ الصَّبِيِّ .

4. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once performed Salat (prayer) of al-Zuhr with people and made the two last Rak’at light. When he (the Messenger of Allah) completed, people asked if something has happened during Salat (prayer). He (the Messenger of Allah) asked, ‘Why do you ask such question?’ They replied, ‘You made the last two Rak’at light.’ He (the Messenger of Allah) said, ‘Did you not hear crying of the child?”’

حسن

The Rights of Children - Hadith 11917

عَنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ الْوَاسِطِيِّ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَلْزَمُ الْوَالِدَيْنِ مِنَ الْعُقُوقِ لِوَلَدِهِمَا مَا يَلْزَمُ الْوَلَدَ لَهُمَا مِنْ عُقُوقِهِمَا .

5. It is narrated from the narrator of the previous Hadith from Muhammad ibn Sinan from abu Khalid al-Wasitiy from Zayd ibn Ali from his father from his grandfather who has said the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘What parents’ declaring their children as disobedient entails for parents is exactly what children’s disobeying their parents entails for the children (both cases are extremely harmful ).’”

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The Rights of Children - Hadith 11918

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ السَّكُونِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا مَغْمُومٌ مَكْرُوبٌ فَقَالَ لِي يَا سَكُونِيُّ مِمَّا غَمُّكَ قُلْتُ وُلِدَتْ لِي ابْنَةٌ فَقَالَ يَا سَكُونِيُّ عَلَى الْأَرْضِ ثِقْلُهَا وَ عَلَى اللَّهِ رِزْقُهَا تَعِيشُ فِي غَيْرِ أَجَلِكَ وَ تَأْكُلُ مِنْ غَيْرِ رِزْقِكَ فَسَرَّى وَ اللَّهِ عَنِّيفَقَالَ لِي مَا سَمَّيْتَهَا قُلْتُ فَاطِمَةَ قَالَ آهِ آهِ ثُمَّ وَضَعَ يَدَهُ عَلَى جَبْهَتِهِ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَقُّ الْوَلَدِ عَلَى وَالِدِهِ إِذَا كَانَ ذَكَراً أَنْ يَسْتَفْرِهَ أُمَّهُ وَ يَسْتَحْسِنَ اسْمَهُ وَ يُعَلِّمَهُ كِتَابَ اللَّهِ وَ يُطَهِّرَهُ وَ يُعَلِّمَهُ السِّبَاحَةَ وَ إِذَا كَانَتْ أُنْثَى أَنْ يَسْتَفْرِهَ أُمَّهَا وَ يَسْتَحْسِنَ اسْمَهَا وَ يُعَلِّمَهَا سُورَةَ النُّورِ وَ لَا يُعَلِّمَهَا سُورَةَ يُوسُفَ وَ لَا يُنْزِلَهَا الْغُرَفَ وَ يُعَجِّلَ سَرَاحَهَا إِلَى بَيْتِ زَوْجِهَا أَمَّا إِذَا سَمَّيْتَهَا فَاطِمَةَ فَلَا تَسُبَّهَا وَ لَا تَلْعَنْهَا وَ لَا تَضْرِبْهَا .

6. Ali ibn Muhammad has narrated from ibn Jumhur from his father from Fadalah ibn Ayyub from ibn al-Sakuni who has said the following: “I once went to visit Abu ‘Abd Allah (a. s.), who found me sad and depressed. He (the Imam) then asked, ‘O Sakuni, what has made you so depressed?’ I replied, ‘Aminah (a daughter) is born to me.’ He (the Imam) said, ‘O Sakuni, the earth carries her weight and Allah grants her sustenance. She lives in a lifetime which is other than your lifetime (her lifetime does not reduce your lifetime) and she eats from a sustenance which is other than your sustenance’ - he (the Imam) by Allah removed my depression- and asked, ‘What name have you given to her?’ I replied, ‘It is Fatima.’ He (the Imam) said, ‘Ah! Ah! (It is an expression and reminder of one’s nostalgia). He (the Imam) then placed his hand over his forehead, then stated this Hadith. The Messenger of Allah (s. w) has said, “Of the rights of a son on his father is to respect and honor his mother, give him a good name, teach him the book of Allah, cleanse him (by circumcision) and teach him swimming. If it is a girl, he must respect her mother, give her a good name, teach her Chapter twenty-four of the Quran, not Chapter twelve, he must not lodge her in chambers, and send her very early to the house of her husband. Since you have named her Fatima, you must not abuse, condemn or subject her to physical abuse.’”

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Kindness to Children - Hadith 11919

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قَبَّلَ وَلَدَهُ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ حَسَنَةً وَ مَنْ فَرَّحَهُ فَرَّحَهُ اللَّهُ يَوْمَ الْقِيَامَةِ وَ مَنْ عَلَّمَهُ الْقُرْآنَ دُعِيَ بِالْأَبَوَيْنِ فَيُكْسَيَانِ حُلَّتَيْنِ يُضِي‏ءُ مِنْ نُورِهِمَا وُجُوهُ أَهْلِ الْجَنَّةِ .

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from Sharif ibn Sabiq from al-Fadl ibn abu Qurrah who has said the following: “Abu ‘ Abd Allah (a. s.), has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘One who kisses his son, Allah, most Majestic, most Glorious, writes down for him one good deed and one who makes him happy Allah will make him happy on the Day of Judgment. One who teach him al-Quran his parents will be called on the Day of Judgment and will be then dressed with two dresses which will make the faces of the people of paradise bright because of the light shining from those dresses.’”

ضعيف

Kindness to Children - Hadith 11920

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي طَالِبٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ رَجُلٌ مِنَ الْأَنْصَارِ مَنْ أَبَرُّ قَالَ وَالِدَيْكَ قَالَ قَدْ مَضَيَا قَالَ بَرَّ وَلَدَكَ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from abu Talib in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said that a man from al-Ansar (people of al-Madinah) once asked him (the Messenger of Allah), ‘To whom should I be kind?’ He (the Messenger of Allah) said, ‘Be kind to your parents.’ He said, ‘They have passed away.’ He (the Messenger of Allah) said, ‘Be kind to your children.’”

مرفوع

Kindness to Children - Hadith 11921

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْبَجَلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَحِبُّوا الصِّبْيَانَ وَ ارْحَمُوهُمْ وَ إِذَا وَعَدْتُمُوهُمْ شَيْئاً فَفُوا لَهُمْ فَإِنَّهُمْ لَا يَدْرُونَ إِلَّا أَنَّكُمْ تَرْزُقُونَهُمْ .

3. Ahmad ibn Muhammad has narrated from Ali ibn Faddal from ‘Abd Allah ibn Muhammad al-Bajaliy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘You must love children and be kind to them. If you promise them, then keep your promise because they do not know anyone except you who provides them sustenance.’”

مجهول

Kindness to Children - Hadith 11922

ابْنُ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ كَانَ لَهُ وَلَدٌ صَبَا .

4. Ibn Faddal has narrated from abu Jamilah from Sa‘d ibn Tarif from al-Asbagh ibn Nubatah who has said the following: “’Amir al-Mu’minin (a. s.), has said, ‘One who has a child, he is in love ardently.’”

ضعيف

Kindness to Children - Hadith 11923

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لَيَرْحَمُ الْعَبْدَ لِشِدَّةِ حُبِّهِ لِوَلَدِهِ .

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from those whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Allah will have mercy on (His) slave because of his intense love for his children.’”

حسن وآخره مرسل

Kindness to Children - Hadith 11924

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ يُونُسَ بْنِ رِبَاطٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَحِمَ اللَّهُ مَنْ أَعَانَ وَلَدَهُ عَلَى بِرِّهِ قَالَ قُلْتُ كَيْفَ يُعِينُهُ عَلَى بِرِّهِ قَالَ يَقْبَلُ مَيْسُورَهُ وَ يَتَجَاوَزُ عَنْ مَعْسُورِهِ وَ لَا يُرْهِقُهُ وَ لَا يَخْرَقُ بِهِ فَلَيْسَ بَيْنَهُ وَ بَيْنَ أَنْ يَصِيرَ فِي حَدٍّ مِنْ حُدُودِ الْكُفْرِ إِلَّا أَنْ يَدْخُلَ فِي عُقُوقٍ أَوْ قَطِيعَةِ رَحِمٍثُمَّ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْجَنَّةُ طَيِّبَةٌ طَيَّبَهَا اللَّهُ وَ طَيَّبَ رِيحَهَا يُوجَدُ رِيحُهَا مِنْ مَسِيرَةِ أَلْفَيْ عَامٍ وَ لَا يَجِدُ رِيحَ الْجَنَّةِ عَاقٌّ وَ لَا قَاطِعُ رَحِمٍ وَ لَا مُرْخِي الْإِزَارِ خُيَلَاءَ .

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub servant from Ali ibn al-Hassan ibn Ribat from Yunus ibn Ribat who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Allah grants mercy to one who supports his children in virtuous deeds.’ He (the narrator) has said that he then asked, ‘How does he support him in virtuous deeds.’ He (the Imam) said, ‘He accepts what he can do and bypasses what is difficult for him. He does not impose on him what is beyond his ability; between him and the limits of disbelief there is no more than entering in disobedience and cutting off the good relations among relatives.’ He (the Imam) then said that the Messenger of Allah has said, ‘Paradise is pleasant. Allah has made it pleasant as well as its fragrance which reaches a distance of two thousand years but one who is disobedient to parents, one who has cut off good relations with relatives and one who displays haughtiness and arrogance cannot find and sense the fragrance of paradise.’”

صحيح

Kindness to Children - Hadith 11925

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ الْأَزْدِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ مَا قَبَّلْتُ صَبِيّاً قَطُّ فَلَمَّا وَلَّى قَالَ رَسُولُ اللَّهِ هَذَا رَجُلٌ عِنْدِي أَنَّهُ مِنْ أَهْلِ النَّارِ .

7. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘ Abd Allah from A number of our people have narrated from al- Hassan ibn Ali ibn Yusuf al-Azdiy from a man who has said the following: “He (the Imam) (a. s.), has said that once a man came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, ‘I have never kissed a child.’ When he left, the Messenger of Allah said, ‘This man to me is one of the people of hellfire.’”

مجهول مرسل

Kindness to Children - Hadith 11926

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ كُلَيْبٍ الصَّيْدَاوِيِّ قَالَ قَالَ لِي أَبُو الْحَسَنِ ( عليه السلام ) إِذَا وَعَدْتُمُ الصِّبْيَانَ فَفُوا لَهُمْ فَإِنَّهُمْ يَرَوْنَ أَنَّكُمُ الَّذِينَ تَرْزُقُونَهُمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيْسَ يَغْضَبُ لِشَيْ‏ءٍ كَغَضَبِهِ لِلنِّسَاءِ وَ الصِّبْيَانِ .

8. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Kulayb al-Saydawiy who has said the following: “Abu al-Hassan (a. s.), once said to me, ‘When you promise children something, then you must keep your promise because they see you as the only one who provides them sustenance. Allah, most Majestic, most Glorious, does not become as angrier as He does for women and children.’”

حسن

Kindness to Children - Hadith 11927

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْوَلَدُ فِتْنَةٌ .

9. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Dharih who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A child is a trial (mischief, attraction).”’

صحيح

Giving Preference to One Child Over the Others - Hadith 11928

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ بَعْضُ وُلْدِهِ أَحَبَّ إِلَيْهِ مِنْ بَعْضٍ وَ يُقَدِّمُ بَعْضَ وُلْدِهِ عَلَى بَعْضٍ فَقَالَ نَعَمْ قَدْ فَعَلَ ذَلِكَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَحَلَ مُحَمَّداً وَ فَعَلَ ذَلِكَ أَبُو الْحَسَنِ ( عليه السلام ) نَحَلَ أَحْمَدَ شَيْئاً فَقُمْتُ أَنَا بِهِ حَتَّى حُزْتُهُ لَهُفَقُلْتُ جُعِلْتُ فِدَاكَ الرَّجُلُ يَكُونُ بَنَاتُهُ أَحَبَّ إِلَيْهِ مِنْ بَنِيهِ فَقَالَ الْبَنَاتُ وَ الْبَنُونَ فِي ذَلِكَ سَوَاءٌ إِنَّمَا هُوَ بِقَدْرِ مَا يُنَزِّلُهُمُ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Khalid from Sa‘d ibn Sa‘d al-Ash‘ariy who has said the following: “I once asked al-Rida’ (a. s.), about the case of a man who loves certain ones of his children more than others and gives preference to certain ones among them over the others. He (the Imam) said, ‘Yes, abu ‘ Abd Allah (a. s.), gave a present to Muhammad; so also did abu al- Hassan (a. s.), by gifting something to Ahmad and I went to collect them for him because he was a child.’ I then said, ‘I pray to Allah to keep my soul in service for your cause, can one love his daughters more than his sons?’ He (the Imam) said, ‘Sons and daughters are the same in this matter, in fact, it depends up on how they are in the sight of Allah, most Majestic, most Glorious.”’

صحيح

Intelligence of a Boy and Signs of his Nobility - Hadith 11929

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ خَلِيلِ بْنِ عَمْرٍو الْيَشْكُرِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ إِذَا كَانَ الْغُلَامُ مُلْتَاثَ الْأُدْرَةِ صَغِيرَ الذّ��كَرِ سَاكِنَ النَّظَرِ فَهُوَ مِمَّنْ يُرْجَى خَيْرُهُ وَ يُؤْمَنُ شَرُّهُقَالَ وَ إِذَا كَانَ الْغُلَامُ شَدِيدَ الْأُدْرَةِ كَبِيرَ الذَّكَرِ حَادَّ النَّظَرِ فَهُوَ مِمَّنْ لَا يُرْجَى خَيْرُهُ وَ يُؤْمَنُ شَرُّهُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from all from ibn Mahbub from Khalil ibn ‘Amr al-Yashkuriy from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ’If a boy’s scrotum is relaxed, his penis is small, his eyes are relaxed; then there is hope for goodness to come from him, as well as hope in safety from his evil. On the other hand if a boy whose scrotum is hard, his penis is large and has piercing eyes, he then is one in whose goodness there is no hope nor safety from his evil.’”

مجهول

Intelligence of a Boy and Signs of his Nobility - Hadith 11930

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ أَبِي سَعِيدٍ الشَّامِيِّ قَالَ أَخْبَرَنِي صَالِحُ بْنُ عُقْبَةَ قَالَ سَمِعْتُ الْعَبْدَ الصَّالِحَ ( عليه السلام ) يَقُولُ تُسْتَحَبُّ عَرَامَةُ الصَّبِيِّ فِي صِغَرِهِ لِيَكُونَ حَلِيماً فِي كِبَرِهِ ثُمَّ قَالَ مَا يَنْبَغِي أَنْ يَكُونَ إِلَّا هَكَذَا .

2. Ali ibn Muhammad ibn Bandar from his father from Muhammad ibn Ali al-Hamadaniy from abu Sa‘d al-Shamiy who has said that Salih ibn ‘Uqbah narrated to me saying the following: “I heard the virtuous servant of Allah saying, ‘It is preferable to involve a child in difficult tasks when he is small, so he can be forbearing when he grows up.’ He (the Imam) then said, ‘It is not proper to be other than as such.’”

مجهول وآخره مرسل

Intelligence of a Boy and Signs of his Nobility - Hadith 11931

وَ رُوِيَ أَنَّ أَكْيَسَ الصِّبْيَانِ أَشَدُّهُمْ بُغْضاً لِلْكُتَّابِ .

3. It is narrated that:"the most intelligent child is the one who hates al-Kuttab (the writers) school the most.’”

مرسل

Rare Ahadith - Hadith 11932

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ مِنْ وُلْدِ نَوْفَلِ بْنِ عَبْدِ الْمُطَّلِبِ قَالَ أَخْبَرَنِي مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ الْعُمَرِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) فِي الْمَرَضِ يُصِيبُ الصَّبِيَّ فَقَالَ كَفَّارَةٌ لِوَالِدَيْهِ .

1. Abu Ali al-Ash‘ariy has narrated from narrated from Muhammad ibn Hassan from al-Husayn ibn Muhammad al-Nawfaliy from children of Nawfil ibn ‘ Abd al-Muttalib, narrated to me Muhammad ibn Ja‘far from Muhammad ibn Ali ibn ‘Isa from ‘ Abd Allah al-‘ Amriy from his father from his grandfather who has said the following: “’Amir al-Mu’minin (a. s.), has said about the illness that a child may suffer, ’It is expiation for his parents.’”

ضعيف

Rare Ahadith - Hadith 11933

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَعِيشُ الْوَلَدُ لِسِتَّةِ أَشْهُرٍ وَ لِسَبْعَةِ أَشْهُرٍ وَ لِتِسْعَةِ أَشْهُرٍ وَ لَا يَعِيشُ لِثَمَانِيَةِ أَشْهُرٍ .

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Wahab who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘A child (born after) six, seven or nine months lives but one who is born after eight months cannot live.’”

ضعيف

Rare Ahadith - Hadith 11934

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ غَايَةِ الْحَمْلِ بِالْوَلَدِ فِي بَطْنِ أُمِّهِ كَمْ هُوَ فَإِنَّ النَّاسَ يَقُولُونَ رُبَّمَا بَقِيَ فِي بَطْنِهَا سِنِينَ فَقَالَ كَذَبُوا أَقْصَى حَدِّ الْحَمْلِ تِسْعَةُ أَشْهُرٍ لَا يَزِيدُ لَحْظَةً وَ لَوْ زَادَ سَاعَةً لَقَتَلَ أُمَّهُ قَبْلَ أَنْ يَخْرُجَ .

3. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from Yunus ibn Ibrahim from ‘Abd al- Rahman ibn Sayabah from those who narrated to him who has said the following: “I once asked abu Ja‘far (a. s.), about how long a child can remain in the mother’s womb because people say that a child may remain in mother’s womb for many years. He (the Imam) said, ‘They speak a lie. The ultimate time is nine months and it is no more even for a while because if the child remains for more than a sa‘ah, (while), his mother will be dead before he comes out.’”

ضعيف

Rare Ahadith - Hadith 11935

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْقَابِلَةُ مَأْمُونَةٌ .

4. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from al-Hajj al from Tha’labah from Zurarah who has said the following: “One of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘Al-Qabilah (the doctor) is immune and not liable.’”

صحيح

Rare Ahadith - Hadith 11936

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ كُنْتُ جَالِساً عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ دَخَلَ يُونُسُ بْنُ يَعْقُوبَ فَرَأَيْتُهُ يَئِنُّ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا لِي أَرَاكَ تَئِنُّ قَالَ طِفْلٌ لِي تَأَذَّيْتُ بِهِ اللَّيْلَ أَجْمَعَفَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا يُونُسُ حَدَّثَنِي أَبِي مُحَمَّدُ بْنُ عَلِيٍّ عَنْ آبَائِهِ ( عليهم السلام ) عَنْ جَدِّي رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَنَّ جَبْرَئِيلَ نَزَلَ عَلَيْهِ وَ رَسُولُ اللَّهِ وَ عَلِيٌّ ( صلوات الله عليه ) يَئِنَّانِ فَقَالَ جَبْرَئِيلُ ( عليه السلام ) يَا حَبِيبَ اللَّهِ مَا لِي أَرَاكَ تَئِنُّ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طِفْلَانِ لَنَا تَأَذَّيْنَا بِبُكَائِهِمَافَقَالَ جَبْرَئِيلُ مَهْ يَا مُحَمَّدُ فَإِنَّهُ سَيُبْعَثُ لِهَؤُلَاءِ الْقَوْمِ شِيعَةٌ إِذَا بَكَى أَحَدُهُمْ فَبُكَاؤُهُ لَا إِلَهَ إِلَّا اللَّهُ إِلَى أَنْ يَأْتِيَ عَلَيْهِ سَبْعُ سِنِينَ فَإِذَا جَازَ السَّبْعَ فَبُكَاؤُهُ اسْتِغْفَارٌ لِوَالِدَيْهِ إِلَى أَنْ يَأْتِيَ عَلَى الْحَدِّ فَإِذَا جَازَ الْحَدَّ فَمَا أَتَى مِنْ حَسَنَةٍ فَلِوَالِدَيْهِ وَ مَا أَتَى مِنْ سَيِّئَةٍ فَلَا عَلَيْهِمَا .

5. Muhammad Yahya has narrated from Muhammad ibn al-Husayn from Ya‘qub ibn Yazid from Ibn Abi ‘Umayr from Muhammad ibn Muslim who has said the following: “Once I was with abu ‘Abd Allah (a. s.), when Yunus ibn Ya’qub came in and I found him moaning. Abu ‘Abd Allah (a. s.), asked him, ‘Why are you moaning?’ He replied, ‘I have a child and I suffered last night the whole night because of him.’ Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘O Yunus, my father, Muhammad ibn Ali (a. s.), narrated to me from his ancestors from my great, great, great, great grandfather, the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, that Jibril came to him when he found the Messenger of Allah and Ali moaning. Jibril asked, ‘O beloved of Allah, how is it that I find you moaning?’ The Messenger of Allah replied, ‘We have two children and because of their weeping we have suffered.’ Jibril said, ‘O Muhammad, be patient. Very soon, a nation of followers for them will be raised and the weeping of one of them will mean, “No one other than Allah alone deserves worship,” up to seven years. From the age of seven onward is asking forgiveness for their parents until they become of age (of maturity). Thereafter, whatever good deeds they do will be for their parents and whatever bad deeds they do will not be against their parents.’”

صحيح

Rare Ahadith - Hadith 11937

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ حَمْدَانَ بْنِ إِسْحَاقَ قَالَ كَانَ لِيَ ابْنٌ وَ كَانَ تُصِيبُهُ الْحَصَاةُ فَقِيلَ لِي لَيْسَ لَهُ عِلَاجٌ إِلَّا أَنْ تَبُطَّهُ فَبَطَطْتُهُ فَمَاتَ فَقَالَتِ الشِّيعَةُ شَرِكْتَ فِي دَمِ ابْنِكَقَالَ فَكَتَبْتُ إِلَى أَبِي الْحَسَنِ الْعَسْكَرِيِّ ( عليه السلام ) فَوَقَّعَ ( عليه السلام ) يَا أَحْمَدُ لَيْسَ عَلَيْكَ فِيمَا فَعَلْتَ شَيْ‏ءٌ إِنَّمَا الْتَمَسْتَ الدَّوَاءَ وَ كَانَ أَجَلُهُ فِيمَا فَعَلْتَ .

6. Muhammad ibn Yahya has narrated from Ali ibn Ibrahim al-Ja‘fariy from Hamdan ibn Ishaq who has said the following: “I had a son who had bladder (kidney) stone and it was said to me that it has no medicine except operating and I operated, then the child died. The Shi’ah said, ‘You have caused the death of your son. I then wrote to abu al-Hassan al-‘Askariy (a. s.). He (the Imam) signed the answer that said, ‘O Ahmad, you are not responsible for what you have done. You tried to cure him and his death (the appointed time) was in what you did.”’

مجهول

Rare Ahadith - Hadith 11938

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا بَلَغَ الصَّبِيُّ أَرْبَعَةَ أَشْهُرٍ فَاحْجُمْهُ فِي كُلِّ شَهْرٍ فِي النُّقْرَةِ فَإِنَّهَا تُجَفِّفُ لُعَابَهُ وَ تُهْبِطُ الْحَرَارَةَ مِنْ رَأْسِهِ وَ جَسَدِهِ .

7. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn al-Hakam from ‘ Abd Allah ibn Jundab from Sufyan ibn al- Simt who has said the following: “Abu ‘Abd Allah (a. s.), once said to me, ‘When a child becomes four months old then perform cupping every month in the depression in the back of the child; it reduces his saliva and the temperature from his head.’”

ضعيف على المشهور

Rare Ahadith - Hadith 11939

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ أَصَابَ رَجُلٌ غُلَامَيْنِ فِي بَطْنٍ فَهَنَّأَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثُمَّ قَالَ أَيُّهُمَا الْأَكْبَرُ فَقَالَ الَّذِي خَرَجَ أَوَّلًا فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الَّذِي خَرَجَ آخِراً هُوَ أَكْبَرُ أَ مَا تَعْلَمُ أَنَّهَا حَمَلَتْ بِذَاكَ أَوَّلًا وَ إِنَّ هَذَا دَخَلَ عَلَى ذَاكَ فَلَمْ يُمْكِنْهُ أَنْ يَخْرُجَ حَتَّى خَرَجَ هَذَا فَالَّذِي يَخْرُجُ آخِراً هُوَ أَكْبَرُهُمَا .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn Ahmad ibn ‘Ushaym from certain persons of his people who has said the following: “Twin boys were born to a man and abu ‘Abd Allah (a. s.), congratulated and asked him who is the older?’ He replied, ‘The one who came out first is the older one. Abu ‘Abd Allah (a. s.), said, ‘No, the one who came out last is the older one because she conceived him first, and this one entered on him and he could not come out before he came out so the one who comes out last is the older one.’”

مجهول

Detestability of Divorcing a Cooperating Wife - Hadith 11940

أَخْبَرَنَا عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَرَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِرَجُلٍ فَقَالَ مَا فَعَلْتَ امْرَأَتَكَ قَالَ طَلَّقْتُهَا يَا رَسُولَ اللَّهِ قَالَ مِنْ غَيْرِ سُوءٍ قَالَ مِنْ غَيْرِ سُوءٍثُمَّ قَالَ إِنَّ الرَّجُلَ تَزَوَّجَ فَمَرَّ بِهِ النَّبِيُّ ( صلى الله عليه وآله ) فَقَالَ تَزَوَّجْتَ قَالَ نَعَمْ ثُمَّ قَالَ لَهُ بَعْدَ ذَلِكَ مَا فَعَلْتَ امْرَأَتَكَ قَالَ طَلَّقْتُهَا قَالَ مِنْ غَيْرِ سُوءٍ قَالَ مِنْ غَيْرِ سُوءٍثُمَّ إِنَّ الرَّجُلَ تَزَوَّجَ فَمَرَّ بِهِ النَّبِيُّ ( صلى الله عليه وآله ) فَقَالَ تَزَوَّجْتَ فَقَالَ نَعَمْ ثُمَّ قَالَ لَهُ بَعْدَ ذَلِكَ مَا فَعَلْتَ امْرَأَتَكَ قَالَ طَلَّقْتُهَا قَالَ مِنْ غَيْرِ سُوءٍ قَالَ مِنْ غَيْرِ سُوءٍ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ أَوْ يَلْعَنُ كُلَّ ذَوَّاقٍ مِنَ الرِّجَالِ وَ كُلَّ ذَوَّاقَةٍ مِنَ النِّسَاءِ .

1. Narrated to us certain persons of our people from Ahmad ibn Muhammad from ibn Faddal from abu Jamilah from Sa‘d ibn Tarif who has said the following: “Abu Ja‘far (a. s.), has said that once the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, passed by a man and asked, ’How is your wife doing?’ He said, ‘I have divorced her, O Messenger of Allah.’ He (the Messenger of Allah) asked, ‘Did you do it without her misbehaving?’ He replied, ‘Yes, it was without her misbehaving.’ He (the Imam) said that he married and the Holy Prophet, passed by and asked, ‘Have you got married?’ He replied, ‘Yes, I have married.’ He (the Messenger of Allah) afterward asked, ‘How is your wife?’ He replied, ‘I have divorced her.’ He (the Messenger of Allah) asked, ‘Did you divorce her without her misbehaving?’ He replied, ‘Yes, it was without her misbehaving.’ The man then got married and the Holy Prophet, passed by and asked, ‘Have you got married?’ Afterward he (the Messenger of Allah) asked about his wife and he replied, ‘I divorced her.’ He (the Messenger of Allah) asked, ‘Did you do without her misbehaving?’ He replied, ‘Yes, it was without her misbehaving.’ The Messenger of Allah then said, ‘Allah, most Majestic, most Glorious, hates or condemns every man who divorces hastily (like an epicure who keeps tasting this and that food) and every woman who is as such.’”

ضعيف

Detestability of Divorcing a Cooperating Wife - Hadith 11941

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ شَيْ‏ءٍ مِمَّا أَحَلَّهُ اللَّهُ عَزَّ وَ جَلَّ أَبْغَضَ إِلَيْهِ مِنَ الطَّلَاقِ وَ إِنَّ اللَّهَ يُبْغِضُ الْمِطْلَاقَ الذَّوَّاقَ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from more than one person who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Of whatever Allah, most Majestic, most Glorious, has made lawful nothing is more hateful to Him than divorce. Allah hates those who divorce very often in a hasty manner (like an epicure who keeps tasting this and that food).”’

حسن

Detestability of Divorcing a Cooperating Wife - Hadith 11942

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الْبَيْتَ الَّذِي فِيهِ الْعُرْسُ وَ يُبْغِضُ الْبَيْتَ الَّذِي فِيهِ الطَّلَاقُ وَ مَا مِنْ شَيْ‏ءٍ أَبْغَضَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنَ الطَّلَاقِ.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Abd al-Rahman n Muhammad from abu Khadijah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Allah, most Majestic, most Glorious, loves the house in which there is a wedding and He hates the house where divorce takes place. There is nothing more hateful to Allah, most Majestic, most Glorious, than divorce.’”

مختلف فيه

Detestability of Divorcing a Cooperating Wife - Hadith 11943

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُ أَبِي ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ كُلَّ مِطْلَاقٍ ذَوَّاقٍ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘Allah hates those who divorce very often in big haste (like an epicure who keeps tasting this and that food).”’

كالموثق

Detestability of Divorcing a Cooperating Wife - Hadith 11944

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَلَغَ النَّبِيَّ ( صلى الله عليه وآله ) أَنَّ أَبَا أَيُّوبَ يُرِيدُ أَنْ يُطَلِّقَ امْرَأَتَهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ طَلَاقَ أُمِّ أَيُّوبَ لَحُوبٌ .

5. Through the same chain of narrators as that of the previous Hadith, the following is narrated: “Abu ‘Abd Allah (a. s.), has said that the Holy Prophet, was informed about abu Ayyub’s divorcing his wife. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, then said, ‘Divorcing ‘Umm (mother of) Ayyub is a sin."

كالموثق

Divorcing an Uncooperative Wife - Hadith 11945

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ كَانَتْ عِنْدَهُ امْرَأَةٌ تُعْجِبُهُ وَ كَانَ لَهَا مُحِبّاً فَأَصْبَحَ يَوْماً وَ قَدْ طَلَّقَهَا وَ اغْتَمَّ لِذَلِكَ فَقَالَ لَهُ بَعْضُ مَوَالِيهِ جُعِلْتُ فِدَاكَ لِمَ طَلَّقْتَهَا فَقَالَ إِنِّي ذَكَرْتُ عَلِيّاً ( عليه السلام ) فَتَنَقَّصَتْهُ فَكَرِهْتُ أَنْ أُلْصِقَ جَمْرَةً مِنْ جَمْرِ جَهَنَّمَ بِجِلْدِي .

1. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from a man who has said the following: “Abu Ja‘far (a. s.), had a wife whom he (the Imam) liked and loved. One day he (the Imam) divorced her and he was sad about it. A certain person of his followers asked, ‘Why did you divorce her?’ He (the Imam) replied, ‘I mentioned Ali (a. s.), before her and she belittled him (the Imam). I did not like touching a piece of charcoal from the charcoals of hell with my skin.'"

مرسل

Divorcing an Uncooperative Wife - Hadith 11946

مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ خَطَّابِ بْنِ سَلَمَةَ قَالَ كَانَتْ عِنْدِي امْرَأَةٌ تَصِفُ هَذَا الْأَمْرَ وَ كَانَ أَبُوهَا كَذَلِكَ وَ كَانَتْ سَيِّئَةَ الْخُلُقِ فَكُنْتُ أَكْرَهُ طَلَاقَهَا لِمَعْرِفَتِي بِإِيمَانِهَا وَ إِيمَانِ أَبِيهَا فَلَقِيتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) وَ أَنَا أُرِيدُ أَنْ أَسْأَلَهُ عَنْ طَلَاقِهَا فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ لِي إِلَيْكَ حَاجَةً فَتَأْذَنُ لِي أَنْ أَسْأَلَكَ عَنْهَا فَقَالَ ائْتِنِي غَداً صَلَاةَ الظُّهْرِقَالَ فَلَمَّا صَلَّيْتُ الظُّهْرَ أَتَيْتُهُ فَوَجَدْتُهُ قَدْ صَلَّى وَ جَلَسَ فَدَخَلْتُ عَلَيْهِ وَ جَلَسْتُ بَيْنَ يَدَيْهِ فَابْتَدَأَنِي فَقَالَ يَا خَطَّابُ كَانَ أَبِي زَوَّجَنِي ابْنَةَ عَمٍّ لِي وَ كَانَتْ سَيِّئَةَ الْخُلُقِ وَ كَانَ أَبِي رُبَّمَا أَغْلَقَ عَلَيَّ وَ عَلَيْهَا الْبَابَ رَجَاءَ أَنْ أَلْقَاهَا فَأَتَسَلَّقُ الْحَائِطَ وَ أَهْرُبُ مِنْهَا فَلَمَّا مَاتَ أَبِي طَلَّقْتُهَافَقُلْتُ اللَّهُ أَكْبَرُ أَجَابَنِي وَ اللَّهِ عَنْ حَاجَتِي مِنْ غَيْرِ مَسْأَلَةٍ .

2. Muhammad ibn al-Husayn has narrated from Ibrahim ibn Ishaq al-Ahmar from ‘Abd Allah ibn Hammad Khattab ibn Salmah who has said the following: “I had a wife who believed (in the divine authority of ‘ A’immah ) and so also was her father, but she had very bad moral behaviors and I did not like to divorce her because of her belief and the belief of her father. I met abu al-Hassan, Musa (a. s.), and I wanted to ask him (the Imam) if divorcing her is proper saying, ‘I pray to Allah to keep my soul in service for your cause, I need an answer to a question and I like to ask you.’ He (the Imam) said, ‘Come tomorrow at the time of al- Zuhr Salat (prayer). He (the narrator) has said, ‘After performing al-Zuhr Salat (prayer) I went to see him (the Imam) and I found that he (the Imam) had completed his Salat (prayer) and he was sitting. I went inside and sat in front of him (the Imam). He (the Imam) initiated speaking to me and said, ‘O Khattab, my father made me marry a daughter of my uncle and her moral behaviors were very bad. My father sometimes would close the door on both of us in the hope that I may meet her, instead of climbing the wall to run away. When my father passed away I divorced her.’ I (the narrator) then said to myself, ‘Allah is Greater than can be described, He (the Imam) has answered my question before I could even ask him (the Imam).”’

ضعيف

Divorcing an Uncooperative Wife - Hadith 11947

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ خَطَّابِ بْنِ سَلَمَةَ قَالَ دَخَلْتُ عَلَيْهِ يَعْنِي أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) وَ أَنَا أُرِيدُ أَنْ أَشْكُوَ إِلَيْهِ مَا أَلْقَى مِنِ امْرَأَتِي مِنْ سُوءِ خُلُقِهَا فَابْتَدَأَنِي فَقَالَ إِنَّ أَبِي كَانَ زَوَّجَنِي مَرَّةً امْرَأَةً سَيِّئَةَ الْخُلُقِ فَشَكَوْتُ ذَلِكَ إِلَيْهِ فَقَالَ لِي مَا يَمْنَعُكَ مِنْ فِرَاقِهَا قَدْ جَعَلَ اللَّهُ ذَلِكَ إِلَيْكَ فَقُلْتُ فِيمَا بَيْنِي وَ بَيْنَ نَفْسِي قَدْ فَرَّجْتَ عَنِّي .

3. Ahmad ibn Mehran has narrated from Muhammad ibn Ali from ‘Umar ibn ‘Abd al-‘Aziz from Khattab ibn Salmah who has said the following: “I once went to see him, abu al-Hassan, Musa (a. s.), and complain before him against my wife because of her bad moral behaviors. He (the Imam) initiating to speak to me said, ‘One time my father arranged for me the marriage to a woman who had very bad moral behaviors and I complained before him against her. He said, ‘What stops you from divorcing her? Allah has already given you such authority.’ I (the narrator) then said to myself, ‘You (Imam) by Allah have provided relief and a way out for me.’”

ضعيف

Divorcing an Uncooperative Wife - Hadith 11948

4 - حميد بن زياد، عن الحسن بن محمد بن سماعة، عن محمد بن زياد بن عيسى، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام قال: إن عليا قال وهو على المنبر: لا تزوجوا الحسن فإنه رجل مطلاق، فقام رجل من همدان فقال: بلى والله لنزوجنه وهو ابن رسول الله صلى الله عليه وآله وابن أمير المؤمنين عليه السلام فإن شاء أمسك وإن شاء طلق.

4. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Muhammad ibn Ziyad ibn ‘Isa from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), once from the pulpit said: ‘Do not give in marriage to al-Hassan because he is a man who divorces very often.’ A man from Hamadan stood up and said, ‘Yes, we will give to him in marriage, by Allah, because he is the grandson of the Messenger of Allah (s. w) and the son of ’Amir al-Mu’minin (a. s.). He may keep if he likes or divorce if he so wills.’”

موثق

Divorcing an Uncooperative Wife - Hadith 11949

عدة من أصحابنا، عن أحمد بن محمد، عن محمد بن إسماعيل بن بزيع، عن جعفر بن بشير، عن يحيى بن أبي العلاء، عن أبي عبد الله عليه السلام قال: إن الحسن بن علي عليهما السلام طلق خمسين امرأة فقام علي عليه السلام بالكوفة فقال: يا معاشر أهل الكوفة لا تنكحوا الحسن فإنه رجل مطلاق فقام إليه رجل فقال: بلى والله لننكحنه فإنه ابن رسول الله صلى الله عليه وآله وابن فاطمة عليها السلام فإن أعجبته أمسك وإن كره طلق.

5. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il ibn Bazi‘ from Ja‘far ibn Bashir from Yahya ibn Abu al-‘Ala’ who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Al-Hassan ibn Ali (a. s.), divorced fifty women. Ali (a. s.), stood in al-Kufa and said, ‘O people of al-Kufa do not give in marriage to al-Hassan because he divorces very often.’ A man stood up and said, ‘Yes, we will give to him in marriage, by Allah, because he is the grandson of the Messenger of Allah (s. w) and the son of Fatima (a. s.). He may keep if he likes or divorces if he so wills.'"

مجهول

Divorcing an Uncooperative Wife - Hadith 11950

الحسين بن محمد، عن معلى بن محمد، عن الوشاء، عن عبد الله بن سنان، عن الوليد ابن صبيح، عن أبي عبد الله عليه السلام قال: سمعته يقول: ثلاثة ترد عليهم دعوتهم أحدهم رجل يدعو على امرأته وهو لها ظالم فيقال له: ألم نجعل أمرها بيدك.

6. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from ‘Abd Allah ibn Sinan from al-Walid ibn Sabih who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘The prayers of three kinds of people are returned to them without a favorable answer. One of such people is one who prays against his wife to whom he is unjust and it is said to him, ‘Have we not given you the authority to divorce her?”’

ضعيف على المشهور

People Do not Remain Straight in Matters of Divorce without the Sword - Hadith 11951

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ حُذَيْفَةَ عَنْ مَعْمَرِ بْنِ عَطَاءِ بْنِ وَشِيكَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا يَصْلُحُ النَّاسُ فِي الطَّلَاقِ إِلَّا بِالسَّيْفِ وَ لَوْ وَلِيتُهُمْ لَرَدَدْتُهُمْ فِيهِ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

1. Humayd ibn Ziyad from al-Hassan ibn Muhammad from al-Hassan ibn Hudhayfah, from Mu’ammar ibn (‘Ata’ ibn) Washik who has said the following: “I once heard abu Ja’far (a. s.), saying, ‘People do not behave properly in matters of divorce without the sword. If you govern them, you can return them to the book of Allah, most Majestic, most Glorious.’ He (the narrator) has said that al-Mithamiy from Muhammad ibn abu Hamzah from his narrators narrated guessing that this Hadith is from abu ‘Abd Allah (a. s.) .’”

ضعيف وآخره مرسل

People Do not Remain Straight in Matters of Divorce without the Sword - Hadith 11952

قَالَ وَ حَدَّثَنِي بِهَذَا الْحَدِيثِ الْمِيثَمِيُّ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ بَعْضِ رِجَالِهِ أَوْهَمَهُ الْمِيثَمِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ).وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَوْ وَلِيتُ النَّاسَ لَأَعْلَمْتُهُمْ كَيْفَ يَنْبَغِي لَهُمْ أَنْ يُطَلِّقُوا ثُمَّ لَمْ أُوتَ بِرَجُلٍ قَدْ خَالَفَ إِلَّا وَ أَوْجَعْتُ ظَهْرَهُ وَ مَنْ طَلَّقَ عَلَى غَيْرِ السُّنَّةِ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ رَغِمَ أَنْفُهُ .

2. It is narrated from the narrator of the previous Hadith from ‘Abd Allah ibn Jabalah from abu al-Mighra’, from Sama‘ah from abu Basir who has said the following: “Abu Ja’far (a. s.), has said, ‘Were I to govern the people I would teach them how to divorce, thereafter I would make the back of the violators painful. Those who divorce against the Sunnah must be returned to the book of Allah, most Majestic, most Glorious, despite their opposing.’”

موثق

People Do not Remain Straight in Matters of Divorce without the Sword - Hadith 11953

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عُمَرَ بْنِ مَعْمَرِ بْنِ عَطَاءِ بْنِ وَشِيكَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا يَصْلُحُ النَّاسُ فِي الطَّلَاقِ إِلَّا بِالسَّيْفِ وَ لَوْ وَلِيتُهُمْ لَرَدَدْتُهُمْ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Muhammad ibn Sama‘ah from ‘Umar ibn Mu’ammar ibn’Ata’ ibn Washik who has said the following: “I once heard abu Ja’far (a. s.), saying, ‘In matters of divorce people do not behave properly without the sword. Had I been governing them I would return them to the book of Allah, most Majestic, most Glorious.’”

ضعيف

People Do not Remain Straight in Matters of Divorce without the Sword - Hadith 11954

قَالَ أَحْمَدُ وَ ذَكَرَ بَعْضُ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مُحَمَّدُ بْنُ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) أَنَّهُ قَالَ لَوْ وَلِيتُ أَمْرَ النَّاسِ لَعَلَّمْتُهُمُ الطَّلَاقَ ثُمَّ لَمْ أُوتَ بِأَحَدٍ خَالَفَ إِلَّا أَوْجَعْتُهُ ضَرْباً .

4. Ahmad has said that certain persons of our people have narrated from abu ‘Abd Allah (a. s.), and Muhammad ibn Sama‘ah from the virtuous servant (of Allah) has said the following: “Had I been governing people I would teach them how to finalize a divorce case and thereafter make the violators to suffer pain.’”

ضعيف

People Do not Remain Straight in Matters of Divorce without the Sword - Hadith 11955

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ وَ اللَّهِ لَوْ مَلَكْتُ مِنْ أَمْرِ النَّاسِ شَيْئاً لَأَقَمْتُهُمْ بِالسَّيْفِ وَ السَّوْطِ حَتَّى يُطَلِّقُوا لِلْعِدَّةِ كَمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from certain persons of our people from Aban from abu Basir who has said the following: “I once heard abu Ja‘far (a. s.), saying, ‘Had the affairs of people been in my hands I would straighten them with the sword and whip until they divorced with waiting period as Allah, most Majestic, most Glorious, has commanded.’”

مرسل

The Divorces Not According to the Book and Sunnah - Hadith 11956

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ عَمْرِو بْنِ رِيَاحٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ بَلَغَنِي أَنَّكَ تَقُولُ مَنْ طَلَّقَ لِغَيْرِ السُّنَّةِ أَنَّكَ لَا تَرَى طَلَاقَهُ شَيْئاً فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَا أَقُولُهُ بَلِ اللَّهُ عَزَّ وَ جَلَّ يَقُولُهُ أَمَا وَ اللَّهِ لَوْ كُنَّا نُفْتِيكُمْ بِالْجَوْرِ لَكُنَّا شَرّاً مِنْكُمْ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَوْ لا يَنْهاهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبارُ عَنْ قَوْلِهِمُ الْإِثْمَ وَ أَكْلِهِمُ السُّحْتَ إِلَى آخِرِ الْآيَةِ .

1. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father from all from Ahmad ibn Muhammad from ibn abu Nasr from Aban from abu Basir from “Amr ibn Riyah who has said the following: “I once said to abu Ja’far (a. s.), ‘Have you said that one who does not divorce according to the book and al -Sunnah his divorce is not valid?’ Abu Ja‘far (a. s.), replied, ‘I have not said so, in fact, Allah, most Majestic, most Glorious, has said it. By Allah, were we to give you fatwas with injustice we would become worse than you; Allah, most Majestic, most Glorious, says, ‘Would that their Rabbis and Ahbar prohibit them from their sinful words and consuming what is filthy. . . .’ ( 5 : 63 )”

مجهول

The Divorces Not According to the Book and Sunnah - Hadith 11957

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ الصَّيْرَفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلُّ شَيْ‏ءٍ خَالَفَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ السُّنَّةِ .

2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim from ‘Abd Allah ibn Sulayman al-Sayrafiy who has said the following: “Abu Ja‘far (a. s.), has said, ‘Whatever is not according to the book of Allah, most Majestic, most Glorious, is returned to the book of Allah, most Majestic, most Glorious, and al -Sunnah.’”

ضعيف على المشهور

The Divorces Not According to the Book and Sunnah - Hadith 11958

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يُطَلِّقُ امْرَأَتَهُ وَ هِيَ حَائِضٌ قَالَ الطَّلَاقُ عَلَى غَيْرِ السُّنَّةِ بَاطِلٌ قُلْتُ فَالرَّجُلُ يُطَلِّقُ ثَلَاثاً فِي مَقْعَدٍ قَالَ يُرَدُّ إِلَى السُّنَّةِ .

3. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from ‘Abd Allah ibn Muskan from Muhammad al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces his wife when she experiences Hayd (menses). He (the Imam) said, ‘A divorce which is not according to Sunnah is invalid.’ I then asked, ‘What happens if a man divorces his wife three times in one place and time?’ He (the Imam) said, ‘It must be returned to Sunnah.’”

مجهول كالصحيح

The Divorces Not According to the Book and Sunnah - Hadith 11959

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ طَلَّقَ لِغَيْرِ السُّنَّةِ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ رَغِمَ أَنْفُهُ .

4. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad from ‘Abd Allah ibn Jabalah from abu al=Mighra’ from Sama‘ah from abu Basir who has said the following: “Abu Ja‘far (a. s.), has said, ‘One who does not divorce according to Sunnah must be returned to the book of Allah, most Majestic, most Glorious, even though he may refuse.’”

موثق

The Divorces Not According to the Book and Sunnah - Hadith 11960

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الطَّلَاقِ إِذَا لَمْ يُطَلِّقْ لِلْعِدَّةِ فَقَالَ يُرَدُّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

5. Ali ibn Ibrahim has narrated from his father from certain persons of his people from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a divorce which is not with waiting period. He (the Imam) said, ‘It must be returned to the book of Allah, most Majestic, most Glorious.’”

مرسل

The Divorces Not According to the Book and Sunnah - Hadith 11961

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هِيَ حَائِضٌ فَقَالَ الطَّلَاقُ لِغَيْرِ السُّنَّةِ بَاطِلٌ .

6. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces his wife during her experiencing Hayd (menses). He (the Imam) said, ‘It is a divorce which is not according to Sunnah.”’

ضعيف على المشهور

The Divorces Not According to the Book and Sunnah - Hadith 11962

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ طَلَّقَ ثَلَاثاً فِي مَجْلِسٍ عَلَى غَيْرِ طُهْرٍ لَمْ يَكُنْ شَيْئاً إِنَّمَا الطَّلَاقُ الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَمَنْ خَالَفَ لَمْ يَكُنْ لَهُ طَلَاقٌ وَ إِنَّ ابْنَ عُمَرَ طَلَّقَ امْرَأَتَهُ ثَلَاثاً فِي مَجْلِسٍ وَ هِيَ حَائِضٌ فَأَمَرَهُ النَّبِيُّ ( صلى الله عليه وآله ) أَنْ يَنْكِحَهَا وَ لَا يَعْتَدَّ بِالطَّلَاقِقَالَ وَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي طَلَّقْتُ امْرَأَتِي قَالَ أَ لَكَ بَيِّنَةٌ قَالَ لَا فَقَالَ اعْزُبْ.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a. s.), has said, ‘If one divorces his wife in one place and time three times when she is experiencing Hayd (menses) such divorce does not have any valid effect. A valid divorce is that which Allah, most Majestic, most Glorious, has commanded. Whoever does otherwise it is not a divorce. Ibn ’Umar divorced his wife three times in one place and time when she experienced Hayd (menses). The Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, commanded him to go to bed with her and ignore that kind of divorce.’ He (the Imam) said, ’A man once came to ’Amir al-Mu’minin (a. s.), and said, ‘O ’Amir al-Mu’minin, I have divorced my wife.’ He (the Imam) asked, ‘Do you have witnesses?’ he replied, ‘No, I do not have any witnesses.’ He (the Imam) said, ‘You must disregard it.’”

حسن

The Divorces Not According to the Book and Sunnah - Hadith 11963

مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا بَصِيرٍ يَقُولُ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ امْرَأَةٍ طَلَّقَهَا زَوْجُهَا لِغَيْرِ السُّنَّةِ وَ قُلْنَا إِنَّهُمْ أَهْلُ بَيْتٍ وَ لَمْ يَعْلَمْ بِهِمْ أَحَدٌ فَقَالَ لَيْسَ بِشَيْ‏ءٍ .

8. Muhammad ibn Ja‘far abu al-‘ Abbas has narrated from Ayyub ibn Nuh from Safwan from Ya’qub ibn Shu’ayb who has said that I heard abu Basir saying the following: “I once asked abu Ja‘far (a. s.), about the case of a woman who is not divorced according to Sunnah and said that they are a family and no one knows them. He (the Imam) said, ‘It does not have any valid effect.’”

مجهول

The Divorces Not According to the Book and Sunnah - Hadith 11964

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ طَلَّقَ ابْنُ عُمَرَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائِضٌ فَسَأَلَ عُمَرُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَأَمَرَهُ أَنْ يُرَاجِعَهَا فَقُلْتُ إِنَّ النَّاسَ يَقُولُونَ إِنَّمَا طَلَّقَهَا وَاحِدَةً وَ هِيَ حَائِضٌ فَقَالَ فَلِأَيِّ شَيْ‏ءٍ سَأَلَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) إِذَا كَانَ هُوَ أَمْلَكَ بِرَجْعَتِهَا كَذَبُوا وَ لَكِنَّهُ طَلَّقَهَا ثَلَاثاً فَأَمَرَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُرَاجِعَهَا ثُمَّ قَالَ إِنْ شِئْتَ فَطَلِّقْ وَ إِنْ شِئْتَ فَأَمْسِكْ .

9. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id, from al-Nadr ibn Suwayd from Muhammad ibn abu Hamzah from Sa‘id al-A’raj who has said the following: “I once heard abu ‘Abd Allah (a. s.), state this Hadith. ‘Ibn ‘Umar divorced his wife three times at the same place and time when she experienced Hayd (menses). He asked the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and he commanded him to go back to his wife.’ I then said, ‘People say that he divorced only once when she experienced Hayd (menses).’ He (the Imam) asked, ‘What for, then, did he ask the Messenger of Allah if he was able to go back to her? They speak a lie. He divorced three times at the same place and time, then the Messenger of Allah commanded him to go back to her and then divorce her if he wanted or keep her if he so willed.’”

صحيح

The Divorces Not According to the Book and Sunnah - Hadith 11965

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ امْرَأَةٍ سَمِعَتْ أَنَّ رَجُلًا طَلَّقَهَا وَ جَحَدَ ذَلِكَ أَ تُقِيمُ مَعَهُ قَالَ نَعَمْ فَإِنَّ طَلَاقَهُ بِغَيْرِ شُهُودٍ لَيْسَ بِطَلَاقٍ وَ الطَّلَاقُ لِغَيْرِ الْعِدَّةِ لَيْسَ بِطَلَاقٍ وَ لَا يَحِلُّ لَهُ أَنْ يَفْعَلَ فَيُطَلِّقَهَا بِغَيْرِ شُهُودٍ وَ لِغَيْرِ الْعِدَّةِ الَّتِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهَا .

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr from Zurarah who has said the following: “Abu Ja‘far (a. s.), was asked about the case of a woman who hears that the man has divorced her but he denies it: if she can stay with him. He (the Imam) said, ‘Yes, because divorce without witness is not a divorce, also divorce without waiting period is not a divorce. It is not lawful to divorce without witnesses and without waiting period that Allah, most Majestic, most Glorious, has commanded to do.’”

ضعيف على المشهور

The Divorces Not According to the Book and Sunnah - Hadith 11966

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُكَيْرِ بْنِ أَعْيَنَ وَ بُرَيْدٍ وَ فُضَيْلٍ وَ إِسْمَاعِيلَ الْأَزْرَقِ وَ مَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا إِذَا طَلَّقَ الرَّجُلُ فِي دَمِ النِّفَاسِ أَوْ طَلَّقَهَا بَعْدَ مَا يَمَسُّهَا فَلَيْسَ طَلَاقُهُ إِيَّاهَا بِطَلَاقٍ وَ إِنْ طَلَّقَهَا فِي اسْتِقْبَالِ عِدَّتِهَا طَاهِراً مِنْ غَيْرِ جِمَاعٍ وَ لَمْ يُشْهِدْ عَلَى ذَلِكَ رَجُلَيْنِ عَدْلَيْنِ فَلَيْسَ طَلَاقُهُ إِيَّاهَا بِطَلَاقٍ .

11. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from ibn ‘Udhaynah from Zurarah and Muhammad ibn Muslim and Bukayr ibn ’A‘yan and Burayd and Fudayl and ’Isma’il al-Azraq and Mu’ammar ibn Yahya from abu Ja‘far and abu ‘Abd Allah, ‘Alayhim al-Salam, who has said the following: “When a man during a woman’s experiencing blood discharge because of childbirth or after going to bed with her divorces, such divorce is not a valid divorce. A divorce at such time when commencing waiting period is possible and valid, that it is in a menses-free time but without the presence of two just witnesses, such divorce also is not a valid divorce.’”

حسن

The Divorces Not According to the Book and Sunnah - Hadith 11967

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ يُطَلِّقُ امْرَأَتَهُ فِي طُهْرٍ مِنْ غَيْرِ جِمَاعٍ ثُمَّ يُرَاجِعُهَا مِنْ يَوْمِهِ ثُمَّ يُطَلِّقُهَا تَبِينُ مِنْهُ بِثَلَاثِ تَطْلِيقَاتٍ فِي طُهْرٍ وَاحِدٍ فَقَالَ خَالَفَ السُّنَّةَ قُلْتُ فَلَيْسَ يَنْبَغِي لَهُ إِذَا هُوَ رَاجَعَهَا أَنْ يُطَلِّقَهَا إِلَّا فِي طُهْرٍ آخَرَ قَالَ نَعَمْ قُلْتُ حَتَّى يُجَامِعَ قَالَ نَعَمْ .

12. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan, (Musa) (a. s.), about the case of a man who divorces his wife in a menses-free period during which he has not gone to bed with her. He then goes back to her on the same day, then divorces her: if it becomes irrevocable with three divorces during one menses-free period. He (the Imam) said, ‘He has opposed the Sunnah.’ I then asked, ‘Is it necessary after going back to his wife to divorce her in another menses-free period of time?’ He (the Imam) replied, ‘Yes, it is necessary.’ I said, ‘So that he can go to bed with her?’ He (the Imam) replied, ‘Yes, he can do so.”’

موثق

The Divorces Not According to the Book and Sunnah - Hadith 11968

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ طَلَّقَ بِغَيْرِ شُهُودٍ فَلَيْسَ بِشَيْ‏ءٍ .

13. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il ibn Bazi‘ from Muhammad ibn al- Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one divorces his wife without witnesses it does not become of any valid effect.’”

مجهول

The Divorces Not According to the Book and Sunnah - Hadith 11969

سَهْلٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَدِمَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) بِالْكُوفَةِ فَقَالَ إِنِّي طَلَّقْتُ امْرَأَتِي بَعْدَ مَا طَهُرَتْ مِنْ مَحِيضِهَا قَبْلَ أَنْ أُجَامِعَهَا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَشْهَدْتَ رَجُلَيْنِ ذَوَيْ عَدْلٍ كَمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ لَا فَقَالَ اذْهَبْ فَإِنَّ طَلَاقَكَ لَيْسَ بِشَيْ‏ءٍ .

14. Sahl has narrated from Ahmad ibn Muhammad from Muhammad ibn Sama‘ah from ‘Umar ibn Yazid from Muhammad ibn Muslim who has said the following: “Once, a man in al-Kufah came to ’Amir al-Mu’minin (a. s.), and said, ‘I have divorced my wife after she became clean from her Hayd (menses) and before I went to bed with her.’ ’Amir al- Mu’minin asked, ‘Did you ask two just men to witness as Allah, most Majestic, most Glorious, has commanded to do?’ He replied, ‘No, I did not do so.’ He (the Imam) said, ‘Your divorce in not valid.’”

ضعيف على المشهور

The Divorces Not According to the Book and Sunnah - Hadith 11970

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ طَلَّقَ امْرَأَتَهُ ثَلَاثاً فِي مَجْلِسٍ وَ هِيَ حَائِضٌ فَلَيْسَ بِشَيْ‏ءٍ وَ قَدْ رَدَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طَلَاقَ عَبْدِ اللَّهِ بْنِ عُمَرَ إِذَا طَلَّقَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائِضٌ فَأَبْطَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَلِكَ الطَّلَاقَ.وَ قَالَ كُلُّ شَيْ‏ءٍ خَالَفَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ فَهُوَ رَدٌّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ قَالَ لَا طَلَاقَ إِلَّا فِي عِدَّةٍ .

15. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one divorces his wife three times at the same place and time it does not become of any valid effect. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, rejected the divorce of ‘Abd Allah ibn ‘Umar when he divorced his wife with three divorces when she experienced Hayd (menses). The Messenger of Allah called it an invalid divorce saying, ‘Whatever is against the book of Allah, most Majestic, most Glorious, must return to the book of Allah, most Majestic, most Glorious.’ He (the Messenger of Allah) said, ‘Divorce without waiting period is not valid.’”

حسن

The Divorces Not According to the Book and Sunnah - Hadith 11971

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي سَأَلْتُ عَمْرَو بْنَ عُبَيْدٍ عَنْ طَلَاقِ ابْنِ عُمَرَ فَقَالَ طَلَّقَهَا وَ هِيَ طَامِثٌ وَاحِدَةً قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ فَلَا قُلْتُمْ لَهُ إِذَا طَلَّقَهَا وَاحِدَةً وَ هِيَ طَامِثاً كَانَتْ أَوْ غَيْرَ طَامِثٍ فَهُوَ أَمْلَكُ بِرَجْعَتِهَا قَالَ قَدْ قُلْتُ لَهُ ذَلِكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَذَبَ عَلَيْهِ لَعْنَةُ اللَّهِ بَلْ طَلَّقَهَا ثَلَاثاً فَرَدَّهَا النَّبِيُّ ( صلى الله عليه وآله ) فَقَالَ أَمْسِكْ أَوْ طَلِّقْ عَلَى السُّنَّةِ إِنْ أَرَدْتَ أَنْ تُطَلِّقَ .

16. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn ’Isma‘il ibn Bazi‘ from Ali ibn al- Nu’man from Sa‘id al-A’raj who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘I asked ‘Amr ibn ‘Ubayd about the divorce of ‘Abd Allah ibn ‘Umar and he said, “He divorced her once when she experienced Hayd (menses).”’ Abu ‘Abd Allah (a. s.), said, ‘Why did you not say to him, “If he divorced her once during her experiencing Hayd (menses) or when she did not experience Hayd (menses), he had more authority to go back to his wife.’ I said, ‘I did say so.’ He (the Imam) then said, ‘He has not spoken the truth, may Allah condemn him. He divorced three times but the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, rejected it and said, “You can keep your wife or divorce her according to Sunnah if you wanted.’””

صحيح

The Divorces Not According to the Book and Sunnah - Hadith 11972

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُكَيْرٍ وَ غَيْرِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلُّ طَلَاقٍ لِغَيْرِ الْعِدَّةِ فَلَيْسَ بِطَلَاقٍ أَنْ يُطَلِّقَهَا وَ هِيَ حَائِضٌ أَوْ فِي دَمِ نِفَاسِهَا أَوْ بَعْدَ مَا يَغْشَاهَا قَبْلَ أَنْ تَحِيضَ فَلَيْسَ طَلَاقُهَا بِطَلَاقٍ فَإِنْ طَلَّقَهَا لِلْعِدَّةِ أَكْثَرَ مِنْ وَاحِدَةٍ فَلَيْسَ الْفَضْلُ عَلَى الْوَاحِدَةِ بِطَلَاقٍ وَ إِنْ طَلَّقَهَا لِلْعِدَّةِ بِغَيْرِ شَاهِدَيْ عَدْلٍ فَلَيْسَ طَلَاقُهُ بِطَلَاقٍ وَ لَا تَجُوزُ فِيهِ شَهَادَةُ النِّسَاءِ .

17. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Bukayr and others who has said the following: “Abu Ja‘far (a. s.), has said, ‘Every divorce without waiting period is not a valid divorce, or divorce during her experiencing Hayd (menses), Nifas (childbirth), after going to bed with her before her Hayd (menses), such divorces are not valid. If one divorces with waiting period more than once the extra one does not have any valid effect. If one divorces with waiting period without just witnesses, it also is not a divorce and women’s witnessing is not sufficient.’”

مرفوع

The Divorces Not According to the Book and Sunnah - Hadith 11973

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُنْتُ عِنْدَهُ إِذْ مَرَّ بِهِ نَافِعٌ مَوْلَى ابْنِ عُمَرَ فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) أَنْتَ الَّذِي تَزْعُمُ أَنَّ ابْنَ عُمَرَ طَلَّقَ امْرَأَتَهُ وَاحِدَةً وَ هِيَ حَائِضٌ فَأَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عُمَرَ أَنْ يَأْمُرَهُ أَنْ يُرَاجِعَهَا قَالَ نَعَمْ فَقَالَ لَهُ كَذَبْتَ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَلَى ابْنِ عُمَرَ أَنَا سَمِعْتُ ابْنَ عُمَرَ يَقُولُ طَلَّقْتُهَا عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثاً فَرَدَّهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَيَّ وَ أَمْسَكْتُهَا بَعْدَ الطَّلَاقِ فَاتَّقِ اللَّهَ يَا نَافِعُ وَ لَا تَرْوِ عَلَى ابْنِ عُمَرَ الْبَاطِلَ .

18. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “Once, I was with Abu Ja‘far (a. s.), when, Nafi’ Mawla’ Ibn ’Umar came to visit him (the Imam). Abu Ja’far (a. s.), asked him, ‘Are you the one who believes that ibn ‘Umar divorced his wife once during her experiencing Hayd (menses) and the Messenger of Allah (saww) commanded ‘Umar to ask him to go back to his wife?’ He replied, ‘Yes, that is correct.’ He (the Imam) said, ‘You have spoken a lie against ibn ‘Umar, by Allah, besides whom no one deserves worship. I heard ibn ‘Umar saying, “I divorced her during the time of the Messenger of Allah, three divorces but the Messenger of Allah reversed it on me and I kept her after divorce.” O Nafi‘ you must have fear of Allah and do not narrate falsehood against ibn ‘Umar.’”

حسن

Divorce Does not Take Place unless Once has the Intention to Divorce - Hadith 11974

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا طَلَاقَ إِلَّا مَا أُرِيدَ بِهِ الطَّلَاقُ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of his people from ibn Bukayr from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not a divorce unless it is intended to be a divorce.’”

حسن أو موثق

Divorce Does not Take Place unless Once has the Intention to Divorce - Hadith 11975

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنِ الْيَسَعِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُمَا قَالَا لَا طَلَاقَ إِلَّا لِمَنْ أَرَادَ الطَّلَاقَ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah from al-Yasa’ from abu ‘ Abd Allah (a. s.), from ‘ Abd al-Wahid ibn al-Mukhtar from abu Ja‘far (a. s.), who has said the following: “One of the two Imam, (abu Ja‘far or abu ‘Abd Allah) (a. s.), has said, ‘It is not a divorce unless it is intended to be a divorce.’”

مجهول

Divorce Does not Take Place unless Once has the Intention to Divorce - Hadith 11976

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنِ الْيَسَعِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا طَلَاقَ إِلَّا عَلَى السُّنَّةِ وَ لَا طَلَاقَ عَلَى السُّنَّةِ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ لَا طَلَاقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ إِلَّا بِبَيِّنَةٍ وَ لَوْ أَنَّ رَجُلًا طَلَّقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ لَمْ يُشْهِدْ لَمْ يَكُنْ طَلَاقُهُ طَلَاقاً وَ لَوْ أَنَّ رَجُلًا طَلَّقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدَ وَ لَمْ يَنْوِ الطَّلَاقَ لَمْ يَكُنْ طَلَاقُهُ طَلَاقاً .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from ‘Abd al- Rahman ibn abu Najran from ‘Abd Allah ibn Bukayr from Zurarah from al-Yasa’ who has said the following: “I once heard abu Ja‘far (a. s.), has stated this Hadith. ‘Divorce, which is not according to Sunnah, is not a divorce. A divorce is not according to Sunnah if it is not pronounced in the presence of two just witnesses, in a menses-free period in which the husband has not gone to bed with her. If a man divorces his wife in a menses-free period during which he has not gone to bed with her but it is not in presence (of two just) witnesses, such divorce is not a valid divorce. If a man divorces his wife according to Sunnah, in a menses-free period in which he has not gone to bed with her and pronounces it in the presence of witnesses but has not intended it to be a divorce it also is not a valid divorce.’”

مجهول

There Cannot be Divorce before Marriage - Hadith 11977

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ سُلَيْمَانَ قَالَ كُنْتُ فِي الْمَسْجِدِ فَدَخَلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) وَ لَمْ أُثْبِتْهُ فَسَأَلْتُ عَنْهُ فَأُخْبِرْتُ بِاسْمِهِ فَقُمْتُ إِلَيْهِ أَنَا وَ غَيْرِي فَاكْتَنَفْنَاهُ فَسَلَّمْنَا عَلَيْهِ فَقَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ مَا تَرَى فِي رَجُلٍ سَمَّى امْرَأَةً بِعَيْنِهَا وَ قَالَ يَوْمَ يَتَزَوَّجُهَا هِيَ طَالِقٌ ثَلَاثاً ثُمَّ بَدَا لَهُ أَنْ يَتَزَوَّجَهَا أَ يَصْلُحُ لَهُ ذَلِكَ فَقَالَ إِنَّمَا الطَّلَاقُ بَعْدَ النِّكَاحِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Muhammad ibn al-Husayn from Muhammad ibn ’Isma‘il ibn Bazi‘ from Mansur ibn Yunus from Hamzah ibn Humran from ‘Abd Allah ibn Sulayman from his father Sulayman who has said the following: “Once I was in the Masjid when Ali ibn al-Husayn, ‘Alayhim al-Salam, came in but I could not recognize him properly; so I asked about him and I was told about his name so others and I stood up for him, we surrounded him (the Imam) and offered him (the Imam) greeting of peace. A man then said, ‘I pray to Allah to keep you well, what is your view about a man who mentions a woman exactly and on the day of his marriage says three times that she is divorced then he decides to marry her: if he can do so.’ He (the Imam) said, ’Divorce is only after marriage.”’

مجهول

There Cannot be Divorce before Marriage - Hadith 11978

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقُولُ يَوْمَ أَتَزَوَّجُ فُلَانَةَ فَهِيَ طَالِقٌ فَقَالَ لَيْسَ بِشَيْ‏ءٍ إِنَّهُ لَا يَكُونُ طَلَاقٌ حَتَّى يَمْلِكَ عُقْدَةَ النِّكَاحِ .

2. A number of our people have narrated from Ahmad ibn Muhammad from and Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about the case of a man who says that on the day I will get married to so and so she is divorced. He (the Imam) said, ‘It does not have any valid effect until he has a binding marriage.’”

موثق

There Cannot be Divorce before Marriage - Hadith 11979

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبِ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ الَّذِينَ مِنْ قَبْلِنَا يَقُولُونَ لَا عَتَاقَ وَ لَا طَلَاقَ إِلَّا بَعْدَ مَا يَمْلِكُ الرَّجُلُ .

3. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from Shu’ayb ibn Ya‘qub who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘Those who were before us would say, ‘Setting free of a slave or divorce does not have any valid effect until a man has an ownership and marriage.’”

صحيح

There Cannot be Divorce before Marriage - Hadith 11980

مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ قَالَ كُنْتُ فِي الْمَسْجِدِ فَدَخَلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) وَ لَمْ أُثْبِتْهُ وَ عَلَيْهِ عِمَامَةٌ سَوْدَاءُ قَدْ أَرْسَلَ طَرَفَيْهَا بَيْنَ كَتِفَيْهِ فَقُلْتُ لِرَجُلٍ قَرِيبِ الْمَجْلِسِ مِنِّي مَنْ هَذَا الشَّيْخُ فَقَالَ مَا لَكَ لَمْ تَسْأَلْنِي عَنْ أَحَدٍ دَخَلَ الْمَسْجِدَ غَيْرِ هَذَا الشَّيْخِ قَالَ فَقُلْتُ لَهُ لَمْ أَرَ أَحَداً دَخَلَ الْمَسْجِدَ أَحْسَنَ هَيْئَةً فِي عَيْنِي مِنْ هَذَا الشَّيْخِ فَلِذَلِكَ سَأَلْتُكَ عَنْهُ قَالَ فَإِنَّهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام )قَالَ فَقُمْتُ وَ قَامَ الرَّجُلُ وَ غَيْرُهُ فَاكْتَنَفْنَاهُ وَ سَلَّمْنَا عَلَيْهِ فَقَالَ لَهُ الرَّجُلُ مَا تَرَى أَصْلَحَكَ اللَّهُ فِي رَجُلٍ سَمَّى امْرَأَتَهُ بِعَيْنِهَا وَ قَالَ يَوْمَ يَتَزَوَّجُهَا فَهِيَ طَالِقٌ ثَلَاثاً ثُمَّ بَدَا لَهُ أَنْ يَتَزَوَّجَهَا أَ يَصْلُحُ لَهُ ذَلِكَ قَالَ فَقَالَ إِنَّمَا الطَّلَاقُ بَعْدَ النِّكَاحِقَالَ عَبْدُ اللَّهِ فَدَخَلْتُ أَنَا وَ أَبِي عَلَى أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) فَحَدَّثَهُ أَبِي بِهَذَا الْحَدِيثِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْتَ تَشْهَدُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) بِهَذَا الْحَدِيثِ قَالَ نَعَمْ .

4. Muhammad ibn Ja‘far al-Razzaz has narrated from Ayyub ibn Nuh and Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Hariz from Hamzah ibn Humran from ‘Abd Allah ibn Sulayman from his father who has said the following: “Once I was in the Masjid when Ali ibn al-Husayn, Alayhi al-Salam, came and I could not recognize him. He (the Imam) had a black turban and he had allowed both ends of the turban to hang down between his two shoulders. I then asked a man sitting near me, ‘Who is this Shaykh?’ He asked, ‘Why did you not ask me about people other than this shaykh coming in the Masjid?’ I replied, ‘Because I did not see anyone else entering the Masjid look as good as this Shaykh and his condition in my eyes, thus I asked you.’ He then said, ‘This is Ali ibn al-Husayn, Alayhi al-Salam .’ The man, others and I stood up. We surrounded him (the Imam) and offered greetings of peace. A man then said, ‘I pray to Allah to keep you well, what is your view about a man who mentions a woman exactly and on the day of his marriage says three times that she is divorced but then he decides to marry her: if he can do so.’ He (the Imam) said, ‘Divorce is only after marriage.’ ‘Abd Allah has said that my father and I visited abu ‘Abd Allah, Ja‘far ibn Muhammad, Alayhim al-Salam, and my father narrated this Hadith to him (the Imam). Abu ‘Abd Allah, Alayhi al-Salam, asked, ‘Will you testify that this is a Hadith of Ali ibn al-Husayn, Alayhi al-Salam ?’ He replied, ‘Yes I will do so.’”

مجهول

There Cannot be Divorce before Marriage - Hadith 11981

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ إِنْ تَزَوَّجْتُ فُلَانَةَ فَهِيَ طَالِقٌ وَ إِنِ اشْتَرَيْتُ فُلَاناً فَهُوَ حُرٌّ وَ إِنِ اشْتَرَيْتُ هَذَا الثَّوْبَ فَهُوَ لِلْمَسَاكِينِ فَقَالَ لَيْسَ بِشَيْ‏ءٍ لَا يُطَلِّقُ إِلَّا مَا يَمْلِكُ وَ لَا يَتَصَدَّقُ إِلَّا بِمَا يَمْلِكُ .

5. Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “I once asked abu Ja‘far, Alayhi al-Salam, about the case of a man who says, ‘If I marry so and so woman she is divorced; if I buy so and so slave, he is free and if I buy this cloth it is for the destitute. He (the Imam) said, ‘It does not have any valid effect; he cannot divorce until he is married and owns. He cannot give charity except what he owns.’”

حسن

Divorce in Writing - Hadith 11982

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ قَالَ لِرَجُلٍ اكْتُبْ يَا فُلَانُ إِلَى امْرَأَتِي بِطَلَاقِهَا أَوِ اكْتُبْ إِلَى عَبْدِي بِعِتْقِهِ يَكُونُ ذَلِكَ طَلَاقاً أَوْ عِتْقاً فَقَالَ لَا يَكُونُ طَلَاقاً وَ لَا عِتْقاً حَتَّى يَنْطِقَ بِهِ لِسَانُهُ أَوْ يَخُطَّهُ بِيَدِهِ وَ هُوَ يُرِيدُ الطَّلَاقَ أَوِ الْعِتْقَ وَ يَكُونَ ذَلِكَ مِنْهُ بِالْأَهِلَّةِ وَ الشُّهُودِ وَ يَكُونَ غَائِباً عَنْ أَهْلِهِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from abu Hamzah al-Thumaliy who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a man who says to another man, ‘O so and so write to my wife her divorce or to my slave that he is free; if it is a divorce and setting free of a slave. He (the Imam) said, ‘It is not a divorce or freedom until he says by his own tongue or his own handwriting and with the intention to divorce or set a slave free. This can happen by counting new moons and in the presence of witnesses when he is absent from his family.’”

صحيح

Divorce in Writing - Hadith 11983

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى أَوِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) رَجُلٌ كَتَبَ بِطَلَاقِ امْرَأَتِهِ أَوْ بِعِتْقِ غُلَامِهِ ثُمَّ بَدَا لَهُ فَمَحَاهُ قَالَ لَيْسَ ذَلِكَ بِطَلَاقٍ وَ لَا عَتَاقٍ حَتَّى يَتَكَلَّمَ بِهِ .

2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa or Ibn Abi ‘Umayr from ibn ‘Udhaynah from Zurarah who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a man who divorces his wife in writing or sets free his slave; he then changes his mind and deletes it. He (the Imam) said, ‘It is not a divorce or setting free of a slave until he pronounces it through his mouth.’”

حسن

Explanation of Divorce with Waiting Period and what Makes Divorce Binding - Hadith 11984

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ طَلَاقُ السُّنَّةِ يُطَلِّقُهَا تَطْلِيقَةً يَعْنِي عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يَدَعُهَا حَتَّى تَمْضِيَ أَقْرَاؤُهَا فَإِذَا مَضَتْ أَقْرَاؤُهَا فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ إِنْ شَاءَتْ نَكَحَتْهُ وَ إِنْ شَاءَتْ فَلَا وَ إِنْ أَرَادَ أَنْ يُرَاجِعَهَا أَشْهَدَ عَلَى رَجْعَتِهَا قَبْلَ أَنْ تَمْضِيَ أَقْرَاؤُهَا فَتَكُونُ عِنْدَهُ عَلَى التَّطْلِيقَةِ الْمَاضِيَةِقَالَ وَ قَالَ أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ الطَّلاقُ مَرَّتانِ فَإِمْساكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسانٍ التَّطْلِيقَةُ الثَّانِيَةُ التَّسْرِيحُ بِإِحْسَانٍ .

1. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn Ja‘far abu al-‘Abbas al-Razzaz from abu Ayyub ibn Nuh and Ali ibn Ibrahim has narrated from his father all from Safwan ibn Yahya from ibn Muskan from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a. s.), has said, ‘Divorce according to Sunnah is the divorce which one pronounces once in a menses-free period during which sexual intercourse has not taken place. It is pronounced in the presence of two witnesses and leaves her until her menses-free period is over. When this period is over she becomes stranger to him and he is one of those who may propose marriage; if he likes he can marry or not marry. If he decides to go back to his wife there must be a witness to bear witness to his going back to his wife before her menses-free period is over so that she remains with him within the first divorce/ He (the narrator) has said that abu Basir narrated from abu ‘Abd Allah (a. s.), who stated this about the words of Allah, most Majestic, most Glorious. ‘Divorce is twice, thereafter one must keep her in proper manner or in kindness allow her to go/ (2:229) He (the Imam) has said that it is the second divorce and allowing with kindness to go/”

صحيح

Explanation of Divorce with Waiting Period and what Makes Divorce Binding - Hadith 11985

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ كُلُّ طَلَاقٍ لَا يَكُونُ عَلَى السُّنَّةِ أَوْ طَلَاقٍ عَلَى الْعِدَّةِ فَلَيْسَ بِشَيْ‏ءٍقَالَ زُرَارَةُ فَقُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) فَسِّرْ لِي طَلَاقَ السُّنَّةِ وَ طَلَاقَ الْعِدَّةِ فَقَالَ أَمَّا طَلَاقُ السُّنَّةِ فَإِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَ امْرَأَتَهُ فَلْيَنْتَظِرْ بِهَا حَتَّى تَطْمَثَ وَ تَطْهُرَ فَإِذَا خَرَجَتْ مِنْ طَمْثِهَا طَلَّقَهَا تَطْلِيقَةً مِنْ غَيْرِ جِمَاعٍ وَ يُشْهِدُ شَاهِدَيْنِ عَلَى ذَلِكَ ثُمَّ يَدَعُهَا حَتَّى تَطْمَثَ طَمْثَتَيْنِ فَتَنْقَضِيَ عِدَّتُهَا بِثَلَاثِ حِيَضٍ وَ قَدْ بَانَتْ مِنْهُ وَ يَكُونُ خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ لَمْ تَتَزَوَّجْهُ وَ عَلَيْهِ نَفَقَتُهَا وَ السُّكْنَى مَا دَامَتْ فِي عِدَّتِهَا وَ هُمَا يَتَوَارَثَانِ حَتَّى تَنْقَضِيَ الْعِدَّةُقَالَ وَ أَمَّا طَلَاقُ الْعِدَّةِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَ أَحْصُوا الْعِدَّةَ فَإِذَا أَرَادَ الرَّجُلُ مِنْكُمْ أَنْ يُطَلِّقَ امْرَأَتَهُ طَلَاقَ الْعِدَّةِ فَلْيَنْتَظِرْ بِهَا حَتَّى تَحِيضَ وَ تَخْرُجَ مِنْ حَيْضِهَا ثُمَّ يُطَلِّقُهَا تَطْلِيقَةً مِنْ غَيْرِ جِمَاعٍ وَ يُشْهِدُ شَاهِدَيْنِ عَدْلَيْنِ وَ يُرَاجِعُهَا مِنْ يَوْمِهِ ذَلِكَ إِنْ أَحَبَّ أَوْ بَعْدَ ذَلِكَ بِأَيَّامٍ أَوْ قَبْلَ أَنْ تَحِيضَ وَ يُشْهِدُ عَلَى رَجْعَتِهَا وَ يُوَاقِعُهَا وَ يَكُونُ مَعَهَا حَتَّى تَحِيضَ فَإِذَا حَاضَتْ وَ خَرَجَتْ مِنْ حَيْضِهَا طَلَّقَهَا تَطْلِيقَةً أُخْرَى مِنْ غَيْرِ جِمَاعٍ وَ يُشْهِدُ عَلَى ذَلِكَ ثُمَّ يُرَاجِعُهَا أَيْضاً مَتَى شَاءَ قَبْلَ أَنْ تَحِيضَ وَ يُشْهِدُ عَلَى رَجْعَتِهَا وَ يُوَاقِعُهَا وَ تَكُونُ مَعَهُ إِلَى أَنْ تَحِيضَ الْحَيْضَةَ الثَّالِثَةَ فَإِذَا خَرَجَتْ مِنْ حَيْضَتِهَا الثَّالِثَةِ طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ بِغَيْرِ جِمَاعٍ وَ يُشْهِدُ عَلَى ذَلِكَفَإِذَا فَعَلَ ذَلِكَ فَقَدْ بَانَتْ مِنْهُ وَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قِيلَ لَهُ فَإِنْ كَانَتْ مِمَّنْ لَا تَحِيضُ فَقَالَ مِثْلُ هَذِهِ تُطَلَّقُ طَلَاقَ السُّنَّةِ .

2. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from al-Hassan ibn Mahbub from ibn Ri’ab from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘Divorce which is not according to Sunnah or not with waiting period does not have any valid effect.’ Zurarah has said that I then asked abu Ja‘far (a. s.), ‘Please explain to me divorce according to Sunnah and divorce with waiting period.’ He (the Imam) said, ‘For divorce according to Sunnah the man must wait until she experiences Hayd (menses) and becomes clean from Hayd (menses). When this happens he can divorce her in the presence of two witnesses without going to bed with her; then he leaves her until she experiences Hayd (menses) twice and her waiting period becomes complete. On her experiencing the third Hayd (menses) she becomes stranger to him. He then is one of those who may propose marriage; if he wants he can marry or not to marry. He must pay her maintenance as long as she is in her waiting period and they inherit each other during the waiting period.’ He (the Imam) said, ‘Divorce with waiting period is the divorce which Allah, most Majestic, most Glorious, has mentioned, ‘. . . . divorce them with waiting period and keep a count of the waiting period.’ (65:2) For this kind of divorce if a man wants to divorce his wife he must wait until she experiences Hayd (menses) and become clean of Hayd (menses) then divorce her one divorce in the presence of two just witnesses without going to bed with her. He then can go back to her on the same day if he likes or after several days or before she experiences Hayd (menses). He must have a witness for his going back to her. He can go to bed with her and live with her until she experiences Hayd (menses). When she experiences Hayd (menses) and becomes clean, divorce her in the presence of witnesses without going to bed with her. He then can go back to her again anytime he likes before she experiences Hayd (menses) for the third Hayd (menses). When she becomes clean of the third Hayd (menses) he divorces her in the presence of witness for the third time without sexual intercourse. When he does this she becomes stranger to him and he cannot marry her again before she marries another man.’ He (the Imam) was asked, ‘What happens if she does not experience Hayd (menses)?’ He (the Imam) said, ‘In such case she is divorced according to Sunnah.’”

صحيح

Explanation of Divorce with Waiting Period and what Makes Divorce Binding - Hadith 11986

ابْنُ مَحْبُوبٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ أُحِبُّ لِلرَّجُلِ الْفَقِيهِ إِذَا أَرَادَ أَنْ يُطَلِّقَ امْرَأَتَهُ أَنْ يُطَلِّقَهَا طَلَاقَ السُّنَّةِ قَالَ ثُمَّ قَالَ وَ هُوَ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذلِكَ أَمْراً يَعْنِي بَعْدَ الطَّلَاقِ وَ انْقِضَاءِ الْعِدَّةِ التَّزْوِيجَ لَهُمَا مِنْ قَبْلِ أَنْ تَزَوَّجَ زَوْجاً غَيْرَهُ قَالَ وَ مَا أَعْدَلَهُ وَ أَوْسَعَهُ لَهُمَا جَمِيعاً أَنْ يُطَلِّقَهَا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ تَطْلِيقَةً بِشُهُودٍ ثُمَّ يَدَعَهَا حَتَّى يَخْلُوَ أَجَلُهَا ثَلَاثَةَ أَشْهُرٍ أَوْ ثَلَاثَةَ قُرُوءٍ ثُمَّ يَكُونَ خَاطِباً مِنَ الْخُطَّابِ .

3. Ibn Mahbub has narrated from ibn Bukayr from Zurarah said: “I once heard Abu Ja’far (a. s.) say, ’I love for a knowledgeable man, if he intends to divorce his wife, to do so in accordance with the Sunnah.’ He (the narrator) has said that he (the Imam) then said, ’This is that about which Allah, most Majestic, most Glorious, has said, ’... perhaps Allah thereafter will cause something to happen.’ (65:1) It means after divorce and waiting period a marriage with him, before the advance of the case to a marriage with another man.’ He (the Imam) said, ’How just and expansive this is for them both! It is best for him to divorce her while she is in a state of purity (not during menstruation) without having engaged in intercourse during that period, to pronounce one divorce in the presence of witnesses, and then to leave her until her waiting period ends—whether three months or three menstrual cycles (qurūʾ). Thereafter, he may propose to her again as a suitor among others.’”

موثق

Explanation of Divorce with Waiting Period and what Makes Divorce Binding - Hadith 11987

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ أَوْ غَيْرِهِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السُّنَّةِ قَالَ طَلَاقُ السُّنَّةِ إِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَ امْرَأَتَهُ يَدَعُهَا إِنْ كَانَ قَدْ دَخَلَ بِهَا حَتَّى تَحِيضَ ثُمَّ تَطْهُرَ فَإِذَا طَهُرَتْ طَلَّقَهَا وَاحِدَةً بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يَتْرُكُهَا حَتَّى تَعْتَدَّ ثَلَاثَةَ قُرُوءٍ فَإِذَا مَضَتْ ثَلَاثَةُ قُرُوءٍ فَقَدْ بَانَتْ مِنْهُ بِوَاحِدَةٍ وَ كَانَ زَوْجُهَا خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ لَمْ تَفْعَلْ فَإِنْ تَزَوَّجَهَا بِمَهْرٍ جَدِيدٍ كَانَتْ عِنْدَهُ عَلَى اثْنَتَيْنِ بَاقِيَتَيْنِ وَ قَدْ مَضَتِ الْوَاحِدَةُفَإِنْ هُوَ طَلَّقَهَا وَاحِدَةً أُخْرَى عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ تَرَكَهَا حَتَّى تَمْضِيَ أَقْرَاؤُهَا فَإِذَا مَضَتْ أَقْرَاؤُهَا مِنْ قَبْلِ أَنْ يُرَاجِعَهَا فَقَدْ بَانَتْ مِنْهُ بِاثْنَتَيْنِ وَ مَلَكَتْ أَمْرَهَا وَ حَلَّتْ لِلْأَزْوَاجِ وَ كَانَ زَوْجُهَا خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ لَمْ تَفْعَلْ فَإِنْ هُوَ تَزَوَّجَهَا تَزْوِيجاً جَدِيداً بِمَهْرٍ جَدِيدٍ كَانَتْ مَعَهُ بِوَاحِدَةٍ بَاقِيَةٍ وَ قَدْ مَضَتِ اثْنَتَانِفَإِنْ أَرَادَ أَنْ يُطَلِّقَهَا طَلَاقاً لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ تَرَكَهَا حَتَّى إِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ عَلَى طَلَاقِهَا تَطْلِيقَةً وَاحِدَةً ثُمَّ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُوَ أَمَّا طَلَاقُ الرَّجْعَةِ فَأَنْ يَدَعَهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ يُطَلِّقَهَا بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يُرَاجِعَهَا وَ يُوَاقِعَهَا ثُمَّ يَنْتَظِرَ بِهَا الطُّهْرَ فَإِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ شَاهِدَيْنِ عَلَى تَطْلِيقَةٍ أُخْرَى ثُمَّ يُرَاجِعُهَا وَ يُوَاقِعُهَا ثُمَّ يَنْتَظِرُ بِهَا الطُّهْرَ فَإِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ شَاهِدَيْنِ عَلَى التَّطْلِيقَةِ الثَّالِثَةِ ثُمَّ لَا تَحِلُّ لَهُ أَبَداً حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ عَلَيْهَا أَنْ تَعْتَدَّ ثَلَاثَةَ قُرُوءٍ مِنْ يَوْمَ طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَفَإِنْ طَلَّقَهَا وَاحِدَةً عَلَى طُهْرٍ بِشُهُودٍ ثُمَّ انْتَظَرَ بِهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُرَاجِعَهَا لَمْ يَكُنْ طَلَاقُهُ الثَّانِيَةُ طَلَاقاً لِأَنَّهُ طَلَّقَ طَالِقاً لِأَنَّهُ إِذَا كَانَتِ الْمَرْأَةُ مُطَلَّقَةً مِنْ زَوْجِهَا كَانَتْ خَارِجَةً مِنْ مِلْكِهِ حَتَّى يُرَاجِعَهَا فَإِذَا رَاجَعَهَا صَارَتْ فِي مِلْكِهِ مَا لَمْ يُطَلِّقِ التَّطْلِيقَةَ الثَّالِثَةَ فَإِذَا طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ فَقَدْ خَرَجَ مِلْكُ الرَّجْعَةِ مِنْ يَدِهِ فَإِنْ طَلَّقَهَا عَلَى طُهْرٍ بِشُهُودٍ ثُمَّ رَاجَعَهَا وَ انْتَظَرَ بِهَا الطُّهْرَ مِنْ غَيْرِ مُوَاقَعَةٍ فَحَاضَتْ وَ طَهُرَتْ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُدَنِّسَهَا بِمُوَاقَعَةٍ بَعْدَ الرَّجْعَةِ لَمْ يَكُنْ طَلَاقُهُ لَهَا طَلَاقاً لِأَنَّهُ طَلَّقَهَا التَّطْلِيقَةَ الثَّانِيَةَ فِي طُهْرِ الْأُولَى وَ لَا يُنْقَضُ الطُّهْرُ إِلَّا بِمُوَاقَعَةٍ بَعْدَ الرَّجْعَةِوَ كَذَلِكَ لَا تَكُونُ التَّطْلِيقَةُ الثَّالِثَةُ إِلَّا بِمُرَاجَعَةٍ وَ مُوَاقَعَةٍ بَعْدَ الْمُرَاجَعَةِ ثُمَّ حَيْضٍ وَ طُهْرٍ بَعْدَ الْحَيْضِ ثُمَّ طَلَاقٍ بِشُهُودٍ حَتَّى يَكُونَ لِكُلِّ تَطْلِيقَةٍ طُهْرٌ مِنْ تَدْنِيسِ الْمُوَاقَعَةِ بِشُهُودٍ .

4. Ali ibn Ibrahim has narrated from his father from ibn abu Najran or others from ibn Muskan from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the divorce according to Sunnah. He (the Imam) said, ’For divorce according to Sunnah when a man wants to divorce his wife he must leave her, if he has gone to bed with her, until she experiences Hayd (menses), then becomes clean. When she becomes clean he can divorce her once in the presence of two witnesses then leave her for three cycles of Hayd (menses). When three Hayd (menses)-free periods are over she becomes stranger to him and he becomes one of those who may propose for marriage. He can marry if he wants or not marry. If he marries with a new mahr (dower) she can live with him for the two remaining chances when only one is complete. If he divorces her once more in the presence of two witnesses, in a Hayd (menses)-free period, without sexual intercourse and then leaves her until her Hayd (menses)-free periods are over. If they are over before he goes back to her she then becomes stranger to him with control on her affairs and is free to marry. Her previous husband is now one of those who may propose for marriage if he likes to marry or not to marry. If he marries with a new marriage with a new mahr (dower) she can live with him for one more chance. Two chances are complete. If he decides to divorce her once more, she then is not lawful for him until she marries another man. “For divorce with the choice to go back to her he waits until she experiences Hayd (menses) and becomes clean, he arranges two witnesses for divorce; then goes back to her and to bed with her then waits for the next Hayd (menses)-free period. When she experiences Hayd (menses) and becomes clean, he arranges two witnesses for divorce, after which he goes back to go to bed with her. He then waits until after her Hayd (menses)-free period she experiences Hayd (menses) and becomes clean. He then arranges for two witnesses for another divorce and thereafter she becomes unlawful for him to marry forever until she marries another man. She must complete a waiting period for three Hayd (menses)-free periods from the day of the third divorce. If he divorces once in a Hayd (menses)-free period in the presence of witnesses and waits until she experiences Hayd (menses) and becomes clean then divorces her before he goes back to her the second divorce is not a divorce. It is because he has divorced one who is divorced; she was a divorced woman from her husband and out of his authority until he goes back to her. When he goes back to her then marriage comes in his authority until he divorces for the third time. Upon divorcing her for the third time, the authority to go back to her goes out of his hand. When he divorces her in a Hayd (menses)-free period, in the presence of witnesses, then goes back to her and waits until one Hayd (menses)-free period ends without sexual intercourse. She then experience Hayd (menses) and becomes clean then he divorces her before sexual intercourse after going back to her his divorce as such is not a divorce. It is because he has divorced her for the second time in the first Hayd (menses)-free period and a Hayd (menses)-free period cannot be broken without sexual intercourse after going back to her. In the same way, the third divorce cannot take place except by going back to her. After going back then she experiences Hayd (menses) and a Hayd (menses)-free period. He then divorces in the presence of witnesses until there is Hayd (menses)-free period after every divorce with sexual intercourse is a Hayd (menses)-free period and cleansing by sexual intercourse then divorce takes place in the presence of witnesses.’”

مرسل

Explanation of Divorce with Waiting Period and what Makes Divorce Binding - Hadith 11988

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ جَمِيعاً عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السُّنَّةِ كَيْفَ يُطَلِّقُ الرَّجُلُ امْرَأَتَهُ فَقَالَ يُطَلِّقُهَا فِي طُهْرٍ قَبْلَ عِدَّتِهَا مِنْ غَيْرِ جِمَاعٍ بِشُهُودٍ فَإِنْ طَلَّقَهَا وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ إِنْ رَاجَعَهَا فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَةٍ مَاضِيَةٍ وَ بَقِيَ تَطْلِيقَتَانِفَإِنْ طَلَّقَهَا الثَّانِيَةَ وَ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا فَقَدْ بَانَتْ مِنْهُ وَ إِنْ هُوَ أَشْهَدَ عَلَى رَجْعَتِهَا قَبْلَ أَنْ يَخْلُوَ أَجَلُهَا فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ مَاضِيَتَيْنِ وَ بَقِيَتْ وَاحِدَةٌ فَإِنْ طَلَّقَهَا الثَّالِثَةَ فَقَدْ بَانَتْ مِنْهُ وَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ هِيَ تَرِثُ وَ تُورَثُ مَا كَانَ لَهُ عَلَيْهَا رَجْعَةٌ مِنَ التَّطْلِيقَتَيْنِ الْأَوَّلَتَيْنِ .

5. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar, from Safwan ibn Yahya. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn Yahya who has narrated from Ahmad ibn Muhammad. Ali ibn Ibrahim has narrated from his father all of them from Ahmad ibn Muhammad ibn abu Nasr, from ‘Abd al-Karim, all from al-Hassan ibn Ziyad, who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the divorce according to Sunnah and how a man can divorce his wife. He (the Imam) said, ‘He must divorce her in a Hayd (menses)-free period at a time when she can commence her waiting period, in the presence of witnesses without going to bed with her. If he divorces her once then leaves until her waiting period is complete, she then becomes stranger to him and he is one of those who may propose marriage. If he goes back to her she then is with him for two more divorces. If he divorces her for the second time and leaves until her waiting period is complete, she becomes stranger to him. If he arranges witness for his going back to her before her waiting period is complete she is then with him after two divorces and one more is left. If he divorces her for the third time she becomes stranger to him and is not lawful for him until she marries another man. She inherits him during the waiting period of the two previous divorces in which he had the right to go back to her.’”

مجهول

Explanation of Divorce with Waiting Period and what Makes Divorce Binding - Hadith 11989

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ بَعْدَ مَا غَشِيَهَا بِشَهَادَةِ عَدْلَيْنِ فَقَالَ لَيْسَ هَذَا بِطَلَاقٍ فَقُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ طَلَاقُ السُّنَّةِ فَقَالَ يُطَلِّقُهَا إِذَا طَهُرَتْ مِنْ حَيْضِهَا قَبْلَ أَنْ يَغْشَاهَا بِشَاهِدَيْنِ عَدْلَيْنِ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ فَإِنْ خَالَفَ ذَلِكَ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّفَقُلْتُ لَهُ فَإِنْ طَلَّقَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدٍ وَ امْرَأَتَيْنِ فَقَالَ لَا تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الطَّلَاقِ وَ قَدْ تَجُوزُ شَهَادَتُهُنَّ مَعَ غَيْرِهِنَّ فِي الدَّمِ إِذَا حَضَرَتْهُ فَقُلْتُ فَإِنْ أَشْهَدَ رَجُلَيْنِ نَاصِبِيَّيْنِ عَلَى الطَّلَاقِ أَ يَكُونُ طَلَاقاً فَقَالَ مَنْ وُلِدَ عَلَى الْفِطْرَةِ أُجِيزَتْ شَهَادَتُهُ عَلَى الطَّلَاقِ بَعْدَ أَنْ تَعْرِفَ مِنْهُ خَيْراً .

6. Ali ibn Ibrahim has narrated from his father from and Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “I once asked abu al-Hassan (a. s.), about the case of a man who divorces his wife in the presence of two just witnesses after going to bed with her. He (the Imam) said, ‘It is not a divorce,’ I then asked saying, ‘I pray to Allah to keep my soul in service for your cause, how is divorce according to Sunnah ?’ He (the Imam) said, ‘He divorces her after she becomes clean of Hayd (menses) in the presence of two just witnesses before going to bed with her as Allah, most Majestic, most Glorious, has said in His book. (65:2) If it is against what Allah has said it must be returned to the book of Allah, most Majestic, most Glorious.’ I then asked, ‘What happens if he divorces, in the presence of one witness and two women, during a Hayd (menses)-free period in which he has not gone to bed with her?’ He (the Imam) said, ‘Witnessing of women is not permissible in the case of divorce, however, it can be accepted along with other witnesses in a man-slaughter case if she is present.’ I then asked, ‘What happens if two Nasibiy men (people hostile to ‘ A’immah ) bear witness in the case of divorce, is it a divorce?’ He (the Imam) said, ‘Whoever is born on al-Fitrah (proper belief) his testimony is accepted in the case of divorce after it is known that he does good deeds.’”

حسن

Explanation of Divorce with Waiting Period and what Makes Divorce Binding - Hadith 11990

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ ابْنِ بُكَيْرٍ وَ غَيْرِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ إِنَّ الطَّلَاقَ الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ فِي كِتَابِهِ وَ الَّذِي سَنَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُخَلِّيَ الرَّجُلُ عَنِ الْمَرْأَةِ فَإِذَا حَاضَتْ وَ طَهُرَتْ مِنْ مَحِيضِهَا أَشْهَدَ رَجُلَيْنِ عَدْلَيْنِ عَلَى تَطْلِيقَةٍ وَ هِيَ طَاهِرٌ مِنْ غَيْرِ جِمَاعٍ وَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ ثَلَاثَةُ قُرُوءٍ وَ كُلُّ طَلَاقٍ مَا خَلَا هَذَا فَبَاطِلٌ لَيْسَ بِطَلَاقٍ .

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ‘Udhaynah from ibn Bukayr and others who has said the following: “Abu Ja‘far (a. s.), has stated this Hadith. ‘The divorce which Allah, most Majestic, most Glorious, in His book has commanded to be formed and that which the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has established is that the man must remain away from the woman. When she experiences Hayd (menses) and becomes clean of her Hayd (menses), he must arrange two just witnesses for one divorce when she is clean of Hayd (menses) and sexual intercourse has not taken place. He has the right to go back to her as long as three menses cycles have not expired. Divorce other than being in this manner is invalid and is not a divorce/”

حسن أو موثق

Explanation of Divorce with Waiting Period and what Makes Divorce Binding - Hadith 11991

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ طَلَاقُ السُّنَّةِ إِذَا طَهُرَتِ الْمَرْأَةُ فَلْيُطَلِّقْهَا وَاحِدَةً مَكَانَهَا مِنْ غَيْرِ جِمَاعٍ يُشْهِدُ عَلَى طَلَاقِهَا فَإِذَا أَرَادَ أَنْ يُرَاجِعَهَا أَشْهَدَ عَلَى الْمُرَاجَعَةِ .

8. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from ibn abu Nasr from Jamil ibn Darraj from Zurarah who has said the following: “Divorce according to Sunnah takes place when the woman is clean of Hayd (menses) and is divorced in her place in the presence of witnesses without sexual intercourse. If he decides to go back to her he must arrange for witness to his going back (reversing his pronouncement of divorce).’”

ضعيف على المشهور

Explanation of Divorce with Waiting Period and what Makes Divorce Binding - Hadith 11992

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا أَرَادَ الرَّجُلُ الطَّلَاقَ طَلَّقَهَا فِي قُبُلِ عِدَّتِهَا بِغَيْرِ جِمَاعٍ فَإِنَّهُ إِذَا طَلَّقَهَا وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا إِنْ شَاءَ أَنْ يَخْطُبَ مَعَ الْخُطَّابِ فَعَلَ فَإِنْ رَاجَعَهَا قَبْلَ أَنْ يَخْلُوَ أَجَلُهَا أَوْ بَعْدَهُ كَانَتْ عِنْدَهُ عَلَى تَطْلِيقَةٍفَإِنْ طَلَّقَهَا الثَّانِيَةَ أَيْضاً فَشَاءَ أَنْ يَخْطُبَهَا مَعَ الْخُطَّابِ إِنْ كَانَ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا فَإِنْ شَاءَ رَاجَعَهَا قَبْلَ أَنْ يَنْقَضِيَ أَجَلُهَا فَإِنْ فَعَلَ فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ فَإِنْ طَلَّقَهَا الثَّالِثَةَ فَلَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ هِيَ تَرِثُ وَ تُورَثُ مَا كَانَتْ فِي الدَّمِ مِنَ التَّطْلِيقَتَيْنِ الْأَوَّلَتَيْنِ .

9. Humayd ibn Ziyad from al-Hassan ibn Muhammad from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘If a man decides to divorce he must do so before her waiting period without sexual intercourse. If he divorces once then leaves until her waiting period is complete, he then can be one of those who may propose marriage if he so wills. If he goes back to her before waiting period is complete or afterward, she can live with him after one divorce. If he divorces a second time also he then proposes marriage as others may do, in case he did not go back before the end of waiting period, if he wants he can go back to her if he so wills before waiting period is complete and if he did then she is with him after two divorces. If he divorces her for the third time then she is not lawful for him before marriage with another man. She inherits and is inherited if one of them dies as long as she experiences Hayd (menses) after the two first divorces.’”

مجهول

The Necessary Expressions to Pronounce with the Decision to Divorce - Hadith 11993

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُ سَأَلَ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ أَوْ بَائِنَةٌ أَوْ بَتَّةٌ أَوْ بَرِيئَةٌ أَوْ خَلِيَّةٌ قَالَ هَذَا كُلُّهُ لَيْسَ بِشَيْ‏ءٍ إِنَّمَا الطَّلَاقُ أَنْ يَقُولَ لَهَا فِي قُبُلِ الْعِدَّةِ بَعْدَ مَا تَطْهُرُ مِنْ مَحِيضِهَا قَبْلَ أَنْ يُجَامِعَهَا أَنْتِ طَالِقٌ أَوِ اعْتَدِّي يُرِيدُ بِذَلِكَ الطَّلَاقَ وَ يُشْهِدُ عَلَى ذَلِكَ رَجُلَيْنِ عَدْلَيْنِ .

1. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from ibn Ribat and Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr all from ibn ‘Udhaynah from Muhammad ibn Muslim who has said the following: “I once asked abu Ja’far (a. s.), about the case of a man who says to his wife, ‘You are unlawful for me, you are stranger to me, you are cut off, you are free and your way is clear.’ He (the Imam) said, ‘All of such expressions do not have any valid effect in the form of divorce. Divorce is when one just before waiting period, after her becoming clean from Hayd (menses) without sexual intercourse says, ‘Anti Taliq (you are let go, divorced) or ’ 1‘tady (commence waiting period) intending thereby Talaq (divorce) which must be in the presence of two witnesses.’”

ل ينقص عن الصحيح

The Necessary Expressions to Pronounce with the Decision to Divorce - Hadith 11994

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الطَّلَاقُ أَنْ يَقُولَ لَهَا اعْتَدِّي أَوْ يَقُولَ لَهَا أَنْتِ طَالِقٌ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Divorce takes place when he says, “I‘tady (commence waiting period) or says, ‘Anti Taliq (you are let go, divorced).”’

حسن

The Necessary Expressions to Pronounce with the Decision to Divorce - Hadith 11995

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الطَّلَاقُ لِلْعِدَّةِ أَنْ يُطَلِّقَ الرَّجُلُ امْرَأَتَهُ عِنْدَ كُلِّ طُهْرٍ يُرْسِلُ إِلَيْهَا أَنِ اعْتَدِّي فَإِنَّ فُلَاناً قَدْ طَلَّقَكِ قَالَ وَ هُوَ أَمْلَكُ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ عِدَّتُهَا .

3. Ali ibn Ibrahim has narrated from his father and A number of our people have narrated from Sahl ibn Ziyad from ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “Abu Ja‘far (a. s.), has said, ‘Divorce with waiting period is that by which a man divorces his wife whenever she is clean of Hayd (menses) and sends her a message to commence her waiting period because so and so has divorced her.’ He (the Imam) said, ‘He has the authority to go back to her as long as waiting period is not complete.’”

حسن كالصحيح

The Necessary Expressions to Pronounce with the Decision to Divorce - Hadith 11996

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُرْسِلُ إِلَيْهَا فَيَقُولُ الرَّسُولُ اعْتَدِّي فَإِنَّ فُلَاناً قَدْ فَارَقَكِ .

4. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘He (the husband) can send a message to his wife saying, ‘You must commence your waiting period because so and so has departed you.’ “Ibn Sama‘ah has said that the meaning of the words of the messenger, ‘You must commence your waiting period because so and so has departed you,’ is that he has divorced you because there is no departing without divorce. “Humayd ibn Ziyad has narrated from ibn Sama‘ah from Ali ibn al-Hassan al-T’atriy who has said that what is unanimously agreed upon to say for divorce is to say, ‘Anti Taliq ’ (you are let go, divorced) or ’’I‘tadi’ (you must commence your waiting period). He has mentioned that he asked Muhammad ibn Hamzah about how to arrange witnesses for his word, T’tadi’ (you must commence your waiting period). He said that one must say, ‘Bear witness 7 ‘tadi’ (commence waiting period).’ Ibn Sama‘ah has said, ‘Muhammad ibn abu Hamzah has made a mistake in saying, ‘Bear witness ‘ ‘1‘tadi’ (commence waiting period).’ Al-Hassan ibn Sama‘ah has said that it is proper to come with witnesses to her place or take her to the witnesses to their homes and this is not possible to happen. Allah, most Majestic, most Glorious, does not make it obligatory on His slaves. Al-Hassan has said, ‘Divorce is nothing other than what Bukayr ibn ‘A‘yan has narrated that one must say to her when she is clean of Hayd (menses) without sexual intercourse ‘Anti Taliq ’ (you are let go) or ‘ 7 ‘tadi’ (commence waiting period) in the presence of two witnesses. All other expressions are invalid.’”

موثق

Three Talaq (Divorce) in Hayd (menses) Free Period in the Presence of Witnesses in One place and Time or More is One Talaq - Hadith 11997

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ ثَلَاثاً فِي مَجْلِسٍ وَاحِدٍ أَوْ أَكْثَرَ وَ هِيَ طَاهِرٌ قَالَ هِيَ وَاحِدَةٌ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Jamil ibn Darraj from Zurarah who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘ Abd Allah), ‘Alayhim al-Salam, about the case of a man who divorces his wife three times in one place and time or [more] when she is clean of Hayd (menses). He (the Imam) said, ‘It is only one.’”

صحيح

Three Talaq (Divorce) in Hayd (menses) Free Period in the Presence of Witnesses in One place and Time or More is One Talaq - Hadith 11998

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الَّذِي يُطَلِّقُ فِي حَالِ طُهْرٍ فِي مَجْلِسٍ ثَلَاثاً قَالَ هِيَ وَاحِدَةٌ .

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Jamil from Zurarah who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah) (a. s.), about the case of a man who divorces his wife in a Hayd (menses)-free period in one place and time three times. He (the Imam) said, ‘It is one.’”

حسن

Three Talaq (Divorce) in Hayd (menses) Free Period in the Presence of Witnesses in One place and Time or More is One Talaq - Hadith 11999

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ جَعْفَرٍ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي بَصِيرٍ الْأَسَدِيِّ وَ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ وَ عُمَرَ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الطَّلَاقُ ثَلَاثاً فِي غَيْرِ عِدَّةٍ إِنْ كَانَتْ عَلَى طُهْرٍ فَوَاحِدَةٌ وَ إِنْ لَمْ يَكُنْ عَلَى طُهْرٍ فَلَيْسَ بِشَيْ‏ءٍ .

3. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn Ja‘far from abu al-‘Abbas al-Razzaz from abu Ayyub ibn Nuh all from Safwan from Mansur ibn Hazim from abu Basir al-Asadiy and Muhammad ibn Ali al-Halabiy and ‘Umar ibn Hanzalah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Divorce three times in non-waiting period (without waiting period) if she is clean from Hayd (menses) counts as one, but if she is not clean of Hayd (menses) then it (divorce) does not have any valid effect.’”

صحيح

Three Talaq (Divorce) in Hayd (menses) Free Period in the Presence of Witnesses in One place and Time or More is One Talaq - Hadith 12000

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ عَلِيِّ بْنِ خَالِدٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ عَمْرِو بْنِ الْبَرَاءِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَصْحَابَنَا يَقُولُونَ إِنَّ الرَّجُلَ إِذَا طَلَّقَ امْرَأَةً مَرَّةً أَوْ مِائَةَ مَرَّةٍ فَإِنَّمَا هِيَ وَاحِدَةٌ وَ قَدْ كَانَ يَبْلُغُنَا عَنْكَ وَ عَنْ آبَائِكَ ( عليهم السلام ) أَنَّهُمْ كَانُوا يَقُولُونَ إِذَا طَلَّقَ مَرَّةً أَوْ مِائَةَ مَرَّةٍ فَإِنَّمَا هِيَ وَاحِدَةٌ فَقَالَ هُوَ كَمَا بَلَغَكُمْ .

4. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Ja‘far ibn Sama‘ah and Ali ibn Khalid from ‘Abd al-Karim ibn ‘Amr from ‘Amr ibn al-Bara’ who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘Our people say that if one divorces (pronounces the expression for divorce) his wife once or one hundred times it counts only one divorce.’ It has been narrated to us from you that your ancestors, ‘Alayhim al-Salam, have stated this Hadith. ‘If one divorces his wife (at one time and place) once or one hundred times it counts only one divorce.” He (the Imam) said, ‘It is just as it is narrated to you.””

مجهول

The Case of One who Arranges Witnesses Separately or Divorces in the Presence of a People but Does not Ask them to Bear Witness - Hadith 12001

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدَ الْيَوْمَ رَجُلًا ثُمَّ مَكَثَ خَمْسَةَ أَيَّامٍ ثُمَّ أَشْهَدَ آخَرَ فَقَالَ إِنَّمَا أُمِرَ أَنْ يُشْهَدَا جَمِيعاً .

1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “I once asked abu al-Hassan (a. s.), about the case of a man who divorces his wife in a Hayd (menses)-free period and without sexual intercourse and asks one man to bear witness on that day, then after five days asks another man to bear witness. He (the Imam) said, ‘He is commanded to arrange witnesses together.”’

حسن

The Case of One who Arranges Witnesses Separately or Divorces in the Presence of a People but Does not Ask them to Bear Witness - Hadith 12002

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَهُرَتِ امْرَأَتُهُ مِنْ حَيْضِهَا فَقَالَ فُلَانَةُ طَالِقٌ وَ قَوْمٌ يَسْمَعُونَ كَلَامَهُ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا أَ يَقَعُ الطَّلَاقُ عَلَيْهَا قَالَ نَعَمْ هِيَ شَهَادَةٌ أَ فَتُتْرَكُ مُعَلَّقَةً .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali Ahmad ibn ‘Ushaym who has said the following: “I once asked him (the Imam) (a. s.), about the case of a man whose wife becomes clean of Hayd (menses) and he says, ‘So and so is ‘Taliq’ (let go, divorced) and a people hears his statement but he does not say, “Bear witness”; if divorce takes place or not. He (the Imam) said, ‘Yes, it is bearing witness. Can she be left in suspense?”’

مجهول

The Case of One who Arranges Witnesses Separately or Divorces in the Presence of a People but Does not Ask them to Bear Witness - Hadith 12003

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ كَانَتْ لَهُ امْرَأَةٌ طَهُرَتْ مِنْ حَيْضِهَا فَجَاءَ إِلَى جَمَاعَةٍ فَقَالَ فُلَانَةُ طَالِقٌ يَقَعُ عَلَيْهَا الطَّلَاقُ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا قَالَ نَعَمْ .

3. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “I once asked abu al-Hassan (a. s.), about the case of a man whose wife becomes clean of Hayd (menses) and he comes to a group of people and says, ‘So and so is ‘Taliq’ (let go, divorced)’ if divorce takes place or not but he has not asked them to bear witness. He (the Imam) said, ‘Yes, divorce takes place.’”

حسن

The Case of One who Arranges Witnesses Separately or Divorces in the Presence of a People but Does not Ask them to Bear Witness - Hadith 12004

عَلِيٌّ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ طَهُرَتِ امْرَأَتُهُ مِنْ حَيْضِهَا فَقَالَ فُلَانَةُ طَالِقٌ وَ قَوْمٌ يَسْمَعُونَ كَلَامَهُ وَ لَمْ يَقُلْ لَهُمُ اشْهَدُوا أَ يَقَعُ الطَّلَاقُ عَلَيْهَا قَالَ نَعَمْ هَذِهِ شَهَادَةٌ .

4. Ali ibn Ibrahim has narrated from his father from Safwan ibn Yahya who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), was asked about the case of a man whose wife becomes clean of Hayd (menses) and he says this: ‘So and so is ‘Taliq’ (let go, divorced) and a people hears his statement but he does not ask them to bear witness: if divorce takes place or not, he (the Imam) said, ‘Yes, is bearing witness.’”

حسن

Appointing Witness to Divorce Two Women with One word - Hadith 12005

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ أَحْضَرَ شَاهِدَيْنِ عَدْلَيْنِ وَ أَحْضَرَ امْرَأَتَيْنِ لَهُ وَ هُمَا طَاهِرَتَانِ مِنْ غَيْرِ جِمَاعٍ ثُمَّ قَالَ اشْهَدَا أَنَّ امْرَأَتَيَّ هَاتَيْنِ طَالِقٌ وَ هُمَا طَاهِرَتَانِ أَ يَقَعُ الطَّلَاقُ قَالَ نَعَمْ .

1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn Bukayr from Zurarah who has said the following: “I once asked abu Ja’far (a. s.), about the case of a man who arranges for the presence of two just witnesses. He then brings two of his wives who both are clean of Hayd (menses) and has not gone to bed with them; then says, ’Bear witness that these two my wives are ‘Taliq’ (let go, divorced) and they are clean of Hayd (menses): if divorce takes place or not. He (the Imam) said, ’Yes, it is a valid divorce.’”

حسن أو موثق

Arranging Witness for Revocation of Divorce - Hadith 12006

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الَّذِي يُرَاجِعُ وَ لَمْ يُشْهِدْ قَالَ يُشْهِدُ أَحَبُّ إِلَيَّ وَ لَا أَرَى بِالَّذِي صَنَعَ بَأْساً .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “About the case of a man who goes back to his wife without witness, abu ‘Abd Allah (a. s.), has said, ‘I like if he arranged for witness; however, what he has done is not unlawful.’ ”

حسن

Arranging Witness for Revocation of Divorce - Hadith 12007

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يُشْهِدُ رَجُلَيْنِ إِذَا طَلَّقَ وَ إِذَا رَجَعَ فَإِنْ جَهِلَ فَغَشِيَهَا فَلْيُشْهِدِ الْآنَ عَلَى مَا صَنَعَ وَ هِيَ امْرَأَتُهُ فَإِنْ كَانَ لَمْ يُشْهِدْ حِينَ طَلَّقَ فَلَيْسَ طَلَاقُهُ بِشَيْ‏ءٍ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr from Zurarah who has said the following: “Abu Ja‘far (a. s.), has stated this Hadith. ‘Divorce must take place in the presence of two men as well as one’s going back to his divorced wife. If he is ignorant (of the need for witness) and goes to bed with his wife, he must also appoint witness for what has happened; she still is his wife. If he had not done (pronounced divorce) in the presence of witnesses, his divorce as such does not have any valid effect.’”

ضعيف على المشهور

Arranging Witness for Revocation of Divorce - Hadith 12008

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الطَّلَاقَ لَا يَكُونُ بِغَيْرِ شُهُودٍ وَ إِنَّ الرَّجْعَةَ بِغَيْرِ شُهُودٍ رَجْعَةٌ وَ لَكِنْ لَيُشْهِدُ بَعْدُ فَهُوَ أَفْضَلُ .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ‘Udhaynah from Zurarah and Muhammad ibn Muslim who has said the following: “Abu Ja’far (a. s.), has said, ‘Divorce does not take place without witnesses, however, going back to one’s wife without witnesses is lawful but having witnesses for it is better.’”

حسن

Arranging Witness for Revocation of Divorce - Hadith 12009

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً ثُمَّ رَاجَعَهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا وَ لَمْ يُشْهِدْ عَلَى رَجْعَتِهَا قَالَ هِيَ امْرَأَتُهُ مَا لَمْ تَنْقَضِ عِدَّتُهَا وَ قَدْ كَانَ يَنْبَغِي لَهُ أَنْ يُشْهِدَ عَلَى رَجْعَتِهَا فَإِنْ جَهِلَ ذَلِكَ فَلْيُشْهِدْ حِينَ عَلِمَ وَ لَا أَرَى بِالَّذِي صَنَعَ بَأْساً وَ إِنَّ كَثِيراً مِنَ النَّاسِ لَوْ أَرَادُوا الْبَيِّنَةَ عَلَى نِكَاحِهِمُ الْيَوْمَ لَمْ يَجِدُوا أَحَداً يُثْبِتُ الشَّهَادَةَ عَلَى مَا كَانَ مِنْ أَمْرِهِمَا وَ لَا أَرَى بِالَّذِي صَنَعَ بَأْساً وَ إِنْ يُشْهِدْ فَهُوَ أَحْسَنُ .

4. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from certain persons of his people from Aban from Muhammad ibn Muslim who has said the following: “About the case of a man who divorces his wife, abu Ja‘far (a. s.), has said, ‘Although it is proper to arrange for witness about one’s going back to one’s wife before the expiration of waiting period, but if one is ignorant one should arrange for witness when he comes to know. However, I do not see any harm in what he has done. Many people, when in need of witnesses, at the time of marriage do not find witnesses for what has happened about their affair. I do not see anything harmful in it but if one finds witness it is better.’”

ضعيف على المشهور

Arranging Witness for Revocation of Divorce - Hadith 12010

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً قَالَ هُوَ أَمْلَكُ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ الْعِدَّةُ قُلْتُ فَإِنْ لَمْ يُشْهِدْ عَلَى رَجْعَتِهَا قَالَ فَلْيُشْهِدْ قُلْتُ فَإِنْ غَفَلَ عَنْ ذَلِكَ قَالَ فَلْيُشْهِدْ حِينَ يَذْكُرُ وَ إِنَّمَا جُعِلَ الشُّهُودُ لِمَكَانِ الْمِيرَاثِ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad Ali ibn al-Hakam from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of a man who divorces his wife once. He (the Imam) said, ‘He has the authority to go back to her before the expiration of waiting period.’ I then asked about if he does not arrange witnesses to his going back. He (the Imam) said, ‘He must do so.’ I then asked, ‘What happens if he is not attentive to it?’ He (the Imam) said, ‘He must find witness when he remembers; witness is because of inheritance.’”

صحيح

Revocation of Divorce without Going to Bed is not Valid - Hadith 12011

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُرَاجَعَةُ هِيَ الْجِمَاعُ وَ إِلَّا فَإِنَّمَا هِيَ وَاحِدَةٌ .

1. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated, from his father from ibn abu Nasr from ‘Abd al-Karim from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Going back to one’s wife is to go to bed with her, otherwise, it is counted as one divorce.”’

حسن أو موثق

Revocation of Divorce without Going to Bed is not Valid - Hadith 12012

عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يُطَلِّقُ امْرَأَتَهُ لَهُ أَنْ يُرَاجِعَ وَ قَالَ لَا يُطَلِّقُ التَّطْلِيقَةَ الْأُخْرَى حَتَّى يَمَسَّهَا .

2. Ali has narrated from his father and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr from ‘Abd al-Rahman ibn al-Hajj aj who has said the following: “About the case of a man who divorces his wife, abu ‘Abd Allah (a. s.), has said, ‘He has the right to go back to his wife. Another divorce cannot take place unless he touches her (goes to bed with her).”’

حسن كالصحيح

Revocation of Divorce without Going to Bed is not Valid - Hadith 12013

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُكَيْرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ وَ أَشْهَدَ شَاهِدَيْنِ عَدْلَيْنِ فِي قُبُلِ عِدَّتِهَا فَلَيْسَ لَهُ أَنْ يُطَلِّقَهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا إِلَّا أَنْ يُرَاجِعَهَا .

3. Ali has narrated from his father from Ibn Abi ‘Umayr from ibn ‘Udhaynah from Bukayr who has said the following: “I once heard abu Ja‘far (a. s.), saying, ‘If one divorces his wife in the presence of two just witnesses at a time when commencement of waiting period is possible, he then cannot divorce her before the end of waiting period unless he goes back to her.’”

حسن

Revocation of Divorce without Going to Bed is not Valid - Hadith 12014

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ يُطَلِّقُ امْرَأَتَهُ فِي طُهْرٍ مِنْ غَيْرِ جِمَاعٍ ثُمَّ يُرَاجِعُهَا فِي يَوْمِهِ ذَلِكَ ثُمَّ يُطَلِّقُهَا تَبِينُ مِنْهُ بِثَلَاثِ تَطْلِيقَاتٍ فِي طُهْرٍ وَاحِدٍ فَقَالَ خَالَفَ السُّنَّةَ قُلْتُ فَلَيْسَ يَنْبَغِي لَهُ إِذَا هُوَ رَاجَعَهَا أَنْ يُطَلِّقَهَا إِلَّا فِي طُهْرٍ فَقَالَ نَعَمْ قُلْتُ حَتَّى يُجَامِعَ قَالَ نَعَمْ .

4. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan from Ishaq ibn ‘Ammar who has said the following: “I once asked abu Ibrahim (a. s.), about the case of a man who divorces his wife in a Hayd (menses)-free period and without sexual intercourse; then goes back to her on the same day then divorces her with three divorces in one Hayd (menses)-free period. He (the Imam) said, ‘It is against Sunnah .’ I then asked, ‘Is it not the case that if he goes back to her to divorce her he must do so in a Hayd (menses)-free period?’ He (the Imam) replied, ‘Yes, that is correct.’ I then said, ‘So that he can go to bed with her.’ He (the Imam) said, ‘Yes, that is correct.’”

موثق

Revocation of Divorce without Going to Bed is not Valid - Hadith 12015

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ الرَّجْعَةُ الْجِمَاعُ وَ إِلَّا فَإِنَّمَا هِيَ وَاحِدَةٌ .

5. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Safwan from ibn Muskan from Ishaq ibn ‘Ammar who has said the following: “Abu al-Hassan (a. s.), has said, ‘Going back is going to bed with her, otherwise, it is only one divorce.’”

موثق

No name - Hadith 12016

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ ادَّعَتْ عَلَى زَوْجِهَا أَنَّهُ طَلَّقَهَا تَطْلِيقَةً طَلَاقَ الْعِدَّةِ طَلَاقاً صَحِيحاً يَعْنِي عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدَ لَهَا شُهُوداً عَلَى ذَلِكَ ثُمَّ أَنْكَرَ الزَّوْجُ بَعْدَ ذَلِكَ فَقَالَ إِنْ كَانَ إِنْكَارُهُ الطَّلَاقَ قَبْلَ انْقِضَاءِ الْعِدَّةِ فَإِنَّ إِنْكَارَهُ لِلطَّلَاقِ رَجْعَةٌ لَهَا وَ إِنْ كَانَ أَنْكَرَ الطَّلَاقَ بَعْدَ انْقِضَاءِ الْعِدَّةِ فَإِنَّ عَلَى الْإِمَامِ أَنْ يُفَرِّقَ بَيْنَهُمَا بَعْدَ شَهَادَةِ الشُّهُودِ بَعْدَ أَنْ يَسْتَحْلِفَ أَنَّ إِنْكَارَهُ لِلطَّلَاقِ بَعْدَ انْقِضَاءِ الْعِدَّةِ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Wallad al-Hannat who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who claims that her husband has divorced her once in the manner of divorce which requires a waiting period. That it has taken place in the presence of witnesses in a Hayd (menses)-free period and without going to bed, but the husband denies it. He (the Imam) said, Tf his denying is before the expiration of waiting period it is (his Ruju‘) going back to her but if it is after the expiration of waiting period, then it is the task of the Imam to separate them from each other after establishing testimony and after oath. His denying after the expiration of waiting period places him in the position of one of those who may propose marriage with her.’”

مرسل

No name - Hadith 12017

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنِ الْمَرْزُبَانِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ اعْتَدِّي فَقَدْ خَلَّيْتُ سَبِيلَكِ ثُمَّ أَشْهَدَ عَلَى رَجْعَتِهَا بَعْدَ ذَلِكَ بِأَيَّامٍ ثُمَّ غَابَ عَنْهَا قَبْلَ أَنْ يُجَامِعَهَا حَتَّى مَضَتْ لِذَلِكَ أَشْهُرٌ بَعْدَ الْعِدَّةِ أَوْ أَكْثَرُ فَكَيْفَ تَأْمُرُهُ قَالَ إِذَا أَشْهَدَ عَلَى رَجْعَتِهِ فَهِيَ زَوْجَتُهُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Khalid from Sa‘d ibn Sa‘d from al-Marzuban who has said the following: “I once asked al-Rida’ (a. s.), about the case of a man who says to his wife, ‘’1‘tad V (you must commence waiting period); I have opened your way. In few days he arranges witness for his going back to her; then remains absent from her before going to bed with her until months pass from the waiting period or more. What do you command in the case?’ He (the Imam) said, ‘Since he has arranged for witness about his going back to his wife, she is his wife.”’

حسن

No name - Hadith 12018

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ أَشْهَدَ شَاهِدَيْنِ ثُمَّ أَشْهَدَ عَلَى رَجْعَتِهَا سِرّاً مِنْهَا وَ اسْتَكْتَمَ ذَلِكَ الشُّهُودَ فَلَمْ تَعْلَمِ الْمَرْأَةُ بِالرَّجْعَةِ حَتَّى انْقَضَتْ عِدَّتُهَا قَالَ تَخَيَّرُ الْمَرْأَةُ فَإِنْ شَاءَتْ زَوْجَهَا وَ إِنْ شَاءَتْ غَيْرَ ذَلِكَ وَ إِنْ تَزَوَّجَتْ قَبْلَ أَنْ تَعْلَمَ بِالرَّجْعَةِ الَّتِي أَشْهَدَ عَلَيْهَا زَوْجُهَا فَلَيْسَ لِلَّذِي طَلَّقَهَا عَلَيْهَا سَبِيلٌ وَ زَوْجُهَا الْأَخِيرُ أَحَقُّ بِهَا .

3. Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “About the case of a man, who divorces his wife in the presence of two witnesses, and then arranges for witness about his going back to his wife privately without her knowledge. He asks the witnesses to keep it secret from her so she remains uninformed about his revoking the divorce until her waiting period is complete. Abu Ja‘far (a. s.), has said, ‘She will have the choice to remarry him or someone else. If she marries before learning about the revocation of divorce for which witness was arranged by her husband, then the one who divorced her has no way to her and the other husband is more rightful in the case.’”

حسن

No name - Hadith 12019

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ يُطَلِّقُ امْرَأَتَهُ تَطْلِيقَةً ثُمَّ يَدَعُهَا حَتَّى تَمْضِيَ ثَلَاثَةُ أَشْهُرٍ إِلَّا يَوْماً ثُمَّ يُرَاجِعُهَا فِي مَجْلِسٍ ثُمَّ يُطَلِّقُهَا ثُمَّ فَعَلَ ذَلِكَ فِي آخِرِ الثَّلَاثَةِ الْأَشْهُرِ أَيْضاً قَالَ فَقَالَ إِذَا أَدْخَلَ الرَّجْعَةَ اعْتَدَّتْ بِالتَّطْلِيقَةِ الْأَخِيرَةِ وَ إِذَا طَلَّقَ بِغَيْرِ رَجْعَةٍ لَمْ يَكُنْ لَهُ طَلَاقٌ .

1. Humayd ibn Ziyad has narrated from ibn Sama‘ah from more than one person from Aban from Zurarah who has said the foliowing: “About the case of a man who divorces his wife one divorce, then leaves her for three months minus one day then revokes the divorce in a session then divorces her, then at the end of the third month does so again. He (the narrator) has said that one of the two Imam, (abu Ja‘far or abu ‘ Abd Allah), ‘Alayhim al-Salam, has said, if he has gone to bed she can count the waiting period from the last divorce; if he has divorced without going back then it does not have any valid effect.’”

كالموثق

One Who is not Lawful for her Husband without Marriage to another Man - Hadith 12020

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الطَّلَاقِ الَّذِي لَا يَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَقَالَ أُخْبِرُكَ بِمَا صَنَعْتُ أَنَا بِامْرَأَةٍ كَانَتْ عِنْدِي وَ أَرَدْتُ أَنْ أُطَلِّقَهَا فَتَرَكْتُهَا حَتَّى إِذَا طَمِثَتْ وَ طَهُرَتْ طَلَّقْتُهَا مِنْ غَيْرِ جِمَاعٍ وَ أَشْهَدْتُ عَلَى ذَلِكَ شَاهِدَيْنِ ثُمَّ تَرَكْتُهَا حَتَّى إِذَا كَادَتْ أَنْ تَنْقَضِيَ عِدَّتُهَا رَاجَعْتُهَا وَ دَخَلْتُ بِهَا وَ تَرَكْتُهَا حَتَّى إِذَا طَمِثَتْ وَ طَهُرَتْ ثُمَّ طَلَّقْتُهَا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدَيْنِ ثُمَّ تَرَكْتُهَا حَتَّى إِذَا كَانَ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا رَاجَعْتُهَا وَ دَخَلْتُ بِهَا حَتَّى إِذَا طَمِثَتْ وَ طَهُرَتْ طَلَّقْتُهَا عَلَى طُهْرٍ بِغَيْرِ جِمَاعٍ بِشُهُودٍ وَ إِنَّمَا فَعَلْتُ ذَلِكَ بِهَا إِنَّهُ لَمْ يَكُنْ لِي بِهَا حَاجَةٌ .

1. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from ibn Ri’ab from abu Basir who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a divorce after the husband cannot marry without her being married to another man. He (the Imam) said, ‘I can inform you about the woman who was with me and I wanted to divorce her and how I did. I left her until she experienced Hayd (menses) and became clean of Hayd (menses). I divorced her in the presence of two witnesses without going to bed with her. I then left her until waiting period was almost to expire. I went back to bed with her and then left her until she experienced Hayd (menses) and became clean, I then divorced her in a Hayd (menses)-free period in the presence of two witnesses without going to be with her then left her until her waiting period was almost to expire. I then went back to go to bed with her until she experienced Hayd (menses) and became clean of her Hayd (menses). I then divorced her in a Hayd (menses)-free period in the presence of witnesses without going to bed with her. I did so with her because I was not interested in her.”’

حسن

One Who is not Lawful for her Husband without Marriage to another Man - Hadith 12021

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ عَلِيِّ بْنِ خَالِدٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْمَرْأَةُ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ هِيَ الَّتِي تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ فَهِيَ الَّتِي لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ قَالَ الرَّجْعَةُ بِالْجِمَاعِ وَ إِلَّا فَإِنَّمَا هِيَ وَاحِدَةٌ .

2. A number of our people have narrated from Sahl ibn Ziyad from ibn abu and Humayd ibn Ziyad from ibn Sama‘ah from Ja‘far ibn Sama‘ah and Ali ibn Khalid from ‘Abd al-Karim from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who cannot become lawful in marriage for her previous husband without marriage with another man. He (the Imam) said, ‘She is a woman who is divorced, then her husband goes back to her, then is divorced then he goes back to her, then is divorced. She becomes unlawful for him in marriage unless she marries another man.’ He (the Imam) said that going back to her must be for going to bed with her, otherwise, it is only one divorce.’”

موثق

One Who is not Lawful for her Husband without Marriage to another Man - Hadith 12022

مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ كُلِّهِمْ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ هِيَ الَّتِي تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ الثَّالِثَةَ فَهِيَ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ يَذُوقَ عُسَيْلَتَهَا .

3. Muhammad ibn Ja‘far al-Razzaz has narrated from Ayyub ibn Nuh and Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from and Humayd ibn Ziyad from Sama‘ah all from Safwan from ibn Muskan from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who cannot become lawful for her previous husband in marriage without marriage with another man. He (the Imam) said, ‘She is a woman who is divorced and he goes back to her, then divorces her then goes back to her, then divorces for the third time. She becomes unlawful for him in marriage until she marries another man who tastes her honey (goes to bed with her).”’

صحيح

One Who is not Lawful for her Husband without Marriage to another Man - Hadith 12023

صَفْوَانُ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ تَطْلِيقَةً ثُمَّ يُرَاجِعُهَا بَعْدَ انْقِضَاءِ عِدَّتِهَا فَإِذَا طَلَّقَهَا الثَّالِثَةَ لَمْ تَحِلَّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَإِذَا تَزَوَّجَهَا غَيْرُهُ وَ لَمْ يَدْخُلْ بِهَا وَ طَلَّقَهَا أَوْ مَاتَ عَنْهَا لَمْ تَحِلَّ لِزَوْجِهَا الْأَوَّلِ حَتَّى يَذُوقَ الْآخَرُ عُسَيْلَتَهَا .

4. Safwan has narrated from Musa ibn Bakr from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘If a man divorces his wife once then goes back to her after her waiting period is complete, when he divorces her for the third time she cannot become lawful for him in marriage until she marries another man. If another man marries her then divorces her but does not go to bed with her or dies, she does not become lawful for her previous husband until another man tastes her honey (goes to bed after a marriage with her).”’

ضعيف على المشهور

One Who is not Lawful for her Husband without Marriage to another Man - Hadith 12024

صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُطَلَّقَةِ التَّطْلِيقَةَ الثَّالِثَةَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ يَذُوقَ عُسَيْلَتَهَا .

5. Safwan has narrated from ibn Muskan from abu Basir who has said the following: “About the case of a woman who is divorced for the third time, abu ‘Abd Allah (a. s.), has said, ’She cannot become lawful in marriage for her previous husband until she marries another man who tastes her honey (goes to bed with her).”’

صحيح

One Who is not Lawful for her Husband without Marriage to another Man - Hadith 12025

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ الْفَضْلِ الْوَاسِطِيِّ قَالَ كَتَبْتُ إِلَى الرِّضَا ( عليه السلام ) رَجُلٌ طَلَّقَ امْرَأَتَهُ الطَّلَاقَ الَّذِي لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَتَزَوَّجَهَا غُلَامٌ لَمْ يَحْتَلِمْ قَالَ لَا حَتَّى يَبْلُغَ فَكَتَبْتُ إِلَيْهِ مَا حَدُّ الْبُلُوغِ فَقَالَ مَا أَوْجَبَ عَلَى الْمُؤْمِنِينَ الْحُدُودَ .

6. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from Ali ibn al-Fadl al-Wasitiy who has said the following: “I once wrote to al-Rida’ (a. s.), and asked, ’A man has divorced his wife as such that she cannot become lawful for him in marriage without marriage with another man; but a boy who is not mature married her. He (the Imam) replied, ‘No, until he becomes mature.’ I then wrote and asked, ‘What is the limit of maturity?’ He (the Imam) replied, ‘It is that which makes it obligatory for believers to execute penalties.’”

ضعيف على المشهور

Issues that Validate and Invalidate Divorce - Hadith 12026

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ شُعَيْبٍ الْحَدَّادِ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ لَمْ يُرَاجِعْهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا فَتَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ مِنْ غَيْرِ أَنْ يُرَاجِعَهَا يَعْنِي يَمَسَّهَا قَالَ لَهُ أَنْ يَتَزَوَّجَهَا أَبَداً مَا لَمْ يُرَاجِعْ وَ يَمَسَّ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘ Abd af-Malik ibn al-Mughirah from Shu’ayb al-Haddad from Mu ‘alia’ ibn al-Khunays who has said the following: “There is a man who divorces his wife and does not go back to her until three Hayd (menses) are complete, then marries her then divorces her and leaves until three Hayd (menses) are complete and does not go back to her to touch her. Abu ‘Abd Allah (a. s.), has said, ‘He can marry forever as long as he does not go back to her to touch”’

مختلف فيه

Issues that Validate and Invalidate Divorce - Hadith 12027

حُمَيْدُ بْنُ زِيَادٍ عَنْ عُبَيْدِ اللَّهِ بْنِ أَحْمَدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ شُعَيْبٍ الْحَدَّادِ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ لَمْ يُرَاجِعْهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا فَتَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا مِنْ غَيْرِ أَنْ يُرَاجِعَهَا ثُمَّ تَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ قَالَ لَهُ أَنْ يَتَزَوَّجَهَا أَبَداً مَا لَمْ يُرَاجِعْ وَ يَمَسَّوَ كَانَ ابْنُ بُكَيْرٍ وَ أَصْحَابُهُ يَقُولُونَ هَذَا فَأَخْبَرَنِي عَبْدُ اللَّهِ بْنُ الْمُغِيرَةِ قَالَ قُلْتُ لَهُ مِنْ أَيْنَ قُلْتَ هَذَا قَالَ قُلْتُهُ مِنْ قِبَلِ رِوَايَةِ رِفَاعَةَ رَوَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ يَهْدِمُ مَا مَضَى قَالَ قُلْتُ لَهُ فَإِنَّ رِفَاعَةَ إِنَّمَا قَالَ طَلَّقَهَا ثُمَّ تَزَوَّجَهَا رَجُلٌ ثُمَّ طَلَّقَهَا ثُمَّ تَزَوَّجَهَا الْأَوَّلُ إِنَّ ذَلِكَ يَهْدِمُ الطَّلَاقَ الْأَوَّلَ .

2. Humayd ibn Ziyad has narrated from ‘Ubayd Allah ibn Ahmad from ibn ‘Umayr from ‘Abd Allah ibn al-Mughirah from Shu’ayb al- Hadad from Mu ‘alia’ ibn al-Khunays who has said the following: “There is a man who divorces his wife, then does not go back to her until three cycles of Hayd (menses) are complete, then divorces and leaves her until three cycles of Hayd (menses) are complete then marries her then divorces without going back to her and leaves until three cycles of Hayd (menses) are complete. Abu ‘Abd Allah (a. s.), has said, ‘He can marry her forever as long as he does not go back and touch her.’ Ibn Bukayr and his companions were of this opinion and ‘Abd Allah ibn al-Mughirah narrated it to me that he asked, ‘On what basis do you say so?’ He replied, ‘I say so on the basis of Hadith narrated by Rifa‘ah who has narrated from abu ‘Abd Allah (a. s.), that it destroys what is passed. He (the narrator) has said, that Rifa‘ah has only said, ‘He divorced, then another man married her, then divorced; then the first man married her and this destroys the first ‘Talaq’ (divorce).”’

مختلف فيه

Issues that Validate and Invalidate Divorce - Hadith 12028

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ وَ صَفْوَانَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ حَتَّى بَانَتْ مِنْهُ وَ انْقَضَتْ عِدَّتُهَا ثُمَّ تَزَوَّجَتْ زَوْجاً آخَرَ فَطَلَّقَهَا أَيْضاً ثُمَّ تَزَوَّجَهَا زَوْجُهَا الْأَوَّلُ أَ يَهْدِمُ ذَلِكَ الطَّلَاقَ الْأَوَّلَ قَالَ نَعَمْ .

3. Humayd ibn Ziyad has narrated from Sama‘ah from Muhammad ibn Ziyad and Safwan from Rifa‘ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces his wife and she becomes a stranger to him because of the expiration of her waiting period; then another man marries her who divorces her also; then she marries the first husband; if it destroys the first divorce. He (the Imam) said, ‘Yes, it destroys the first divorce.’ Ibn Sama‘ah has said that ibn Bukayr would say, ‘If a divorced woman is divorced by her husband, then leaves her until she becomes stranger to him, then marries her, she then can live with him on the basis of a new divorce. Ibn Sama‘ah has said that al-Husayn ibn Hashim has mentioned that he asked ibn Bukayr who gave this answer and he then asked, ‘Have you heard anything about it?’ He replied, ‘No, it is what Allah, most Majestic, most Glorious, has granted in the form of opinion.’ Ibn Sama‘ah has said, ‘We do not accept the words of ibn Bukayr; in fact Hadith says, ‘If there is a husband between them.’”

موثق

Issues that Validate and Invalidate Divorce - Hadith 12029

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ قَالَ سَأَلْتُ عَبْدَ اللَّهِ بْنَ بُكَيْرٍ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى بَانَتْ مِنْهُ ثُمَّ تَزَوَّجَهَا قَالَ هِيَ مَعَهُ كَمَا كَانَتْ فِي التَّزْوِيجِ قَالَ قُلْتُ لَهُ فَإِنَّ رِوَايَةَ رِفَاعَةَ إِذَا كَانَ بَيْنَهُمَا زَوْجٌ فَقَالَ لِي عَبْدُ اللَّهِ هَذَا زَوْجٌ وَ هَذَا مِمَّا رَزَقَ اللَّهُ مِنَ الرَّأْيِ وَ مَتَى مَا طَلَّقَهَا وَاحِدَةً فَبَانَتْ مِنْهُ ثُمَّ تَزَوَّجَهَا زَوْجٌ آخَرُ ثُمَّ طَلَّقَهَا زَوْجُهَا فَتَزَوَّجَهَا الْأَوَّلُ فَهِيَ عِنْدَهُ مُسْتَقْبِلَةٌ كَمَا كَانَتْقَالَ فَقُلْتُ لِعَبْدِ اللَّهِ هَذَا بِرِوَايَةِ مَنْ فَقَالَ هَذَا مِمَّا رَزَقَ اللَّهُ قَالَ مُعَاوِيَةُ بْنُ حُكَيْمٍ رَوَى أَصْحَابُنَا عَنْ رِفَاعَةَ بْنِ مُوسَى أَنَّ الزَّوْجَ يَهْدِمُ الطَّلَاقَ الْأَوَّلَ فَإِنْ تَزَوَّجَهَا فَهِيَ عِنْدَهُ مُسْتَقْبِلَةٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَهْدِمُ الثَّلَاثَ وَ لَا يَهْدِمُ الْوَاحِدَةَ وَ الثِّنْتَيْنِ .وَ رِوَايَةُ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) هُوَ الَّذِي احْتَجَّ بِهِ ابْنُ بُكَيْرٍ .

4. Muhammad ibn abu ‘Abd Allah has narrated from Mu‘awiyah ibn Hakam from ‘Abd Allah ibn al-Mughirah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces his wife and leaves until she becomes stranger to him, then marries her. He (the Imam) said, ‘She can live with him just as she did with marriage.’ I then said, ‘Hadith of Rifa‘ah says, “If there is a husband in between.’” Then ‘Abd Allah said to me, ‘This is husband and it is what Allah has granted of opinion. Whenever he divorces once and then she becomes stranger to him, then another man marries her then her husband divorces, then she marries the first husband, she can live with him accepted as she was.’ I then asked ‘Abd Allah, ‘According to whose Hadith is this?’ He replied, ‘It is what Allah has granted.’ Mu‘awiyah ibn Hukaym has said that our people have narrated from Rifa‘ah ibn Musa that husband destroys the first divorce and if he marries her she lives with him accepted.’ Abu ‘Abd Allah (a. s.), then said, ‘Three divorces destroy but not one and two.’ Hadith of Rifa‘ah from abu ‘Abd Allah (a. s.), is the one on the basis of which ibn Bukayr has argued.’”

موثق وآخره مرسل كالموثق

An Absent Man Returns and Divorces at that Time that Divorce Does not Take Place until She Experiences Hayd (menses) - Hadith 12030

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَجَّاجٍ الْخَشَّابِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ كَانَ فِي سَفَرٍ فَلَمَّا دَخَلَ الْمِصْرَ جَاءَ مَعَهُ بِشَاهِدَيْنِ فَلَمَّا اسْتَقْبَلَتْهُ امْرَأَتُهُ عَلَى الْبَابِ أَشْهَدَهُمَا عَلَى طَلَاقِهَا قَالَ لَا يَقَعُ بِهَا طَلَاقٌ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from al-Hajj aj al-Khashshab who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who is on a journey and when he enters the city he brings two witnesses, and when his wife comes to the door he asks them to bear witness to the divorce. He (the Imam) said, ’Divorce does not take place in this way.’”

موثق

An Absent Man Returns and Divorces at that Time that Divorce Does not Take Place until She Experiences Hayd (menses) - Hadith 12031

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا غَابَ الرَّجُلُ عَنِ امْرَأَتِهِ سَنَةً أَوْ سَنَتَيْنِ أَوْ أَكْثَرَ ثُمَّ قَدِمَ وَ أَرَادَ طَلَاقَهَا وَ كَانَتْ حَائِضاً تَرَكَهَا حَتَّى تَطْهُرَ ثُمَّ يُطَلِّقُهَا .

2. Muhammad ibn Yahya ibn al-Husayn has narrated from Hakam ibn Miskin from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ’Abd Allah (a. s.), has said, ‘When a man is absent from his wife for one year or two years or more, then comes and wants to divorce her when she is experiencing Hayd (menses), he must leave her until she becomes clean, then divorce her.’”

مجهول

Women who Can be Divorced in all Conditions - Hadith 12032

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَمْسٌ يُطَلِّقُهُنَّ الرَّجُلُ عَلَى كُلِّ حَالٍ الْحَامِلُ وَ الَّتِي لَمْ يَدْخُلْ بِهَا زَوْجُهَا وَ الْغَائِبُ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْحَيْضِ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Jamil ibn Darraj from ’Isma‘il al-Ju‘fiy who has said the following: “Abu Ja‘far (a. s.), has said, ‘A man can divorce five kinds of women in all conditions: They are pregnant women, women with whom one has not gone to bed, those whose husbands are absent, those who do not experience Hayd (menses) and those in their menopause.”’

ضعيف على المشهور

Women who Can be Divorced in all Conditions - Hadith 12033

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِطَلَاقِ خَمْسٍ عَلَى كُلِّ حَالٍ الْغَائِبِ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي لَمْ يَدْخُلْ بِهَا زَوْجُهَا وَ الْحُبْلَى وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ .

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, Tt is not unlawful to divorce five kinds of women in all conditions. They are those whose husbands are absent, those who do not experience Hayd (menses), women with whom one has not gone to bed, pregnant women, and those in their menopause.’”

حسن

Women who Can be Divorced in all Conditions - Hadith 12034

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَمْسٌ يُطَلَّقْنَ عَلَى كُلِّ حَالٍ الْحَامِلُ وَ الْغَائِبُ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ الَّتِي لَمْ يُدْخَلْ بِهَا .عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

3. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ‘Abd Allah ibn Jabalah and Ja‘far ibn Sama‘ah from Jamil from ’Isma‘il al- Ju‘fiy who has said the following: “Abu Ja‘far (a. s.), has said, ‘Five kinds of women can be divorced in all conditions. They are pregnant women, those whose husbands are absent, those who do not experience Hayd (menses), those in their menopause and women with whom one has not gone to bed.’” Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil from Tsma‘il al-Ju‘fiy a similar Hadith.

موثق والسند الثاني حسن

Divorce by an Absent Husband - Hadith 12035

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ بُكَيْرٍ قَالَ أَشْهَدُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنِّي سَمِعْتُهُ يَقُولُ الْغَائِبُ يُطَلِّقُ بِالْأَهِلَّةِ وَ الشُّهُورِ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ‘Udhaynah from Zurarah from ibn Bukayr who has said the following: “I can testify that I heard abu Ja‘far (a. s.), saying, ‘A man absent from his wife can divorce her by counting new moons and months.’”

حسن

Divorce by an Absent Husband - Hadith 12036

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْغَائِبُ إِذَا أَرَادَ أَنْ يُطَلِّقَهَا تَرَكَهَا شَهْراً .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Husayn ibn ‘Uthman from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man who is absent from his wife wants to divorce her, he can do so and he must leave her for one month.’”

موثق

Divorce by an Absent Husband - Hadith 12037

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ وَ حُسَيْنِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْغَائِبُ إِذَا أَرَادَ أَنْ يُطَلِّقَهَا تَرَكَهَا شَهْراً .

3. Ali has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn abu Hamzah and al-Husayn ibn ‘Uthman from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man who is absent from his wife wants to divorce her, he can do so and he must leave her for one month.’”

موثق

Divorce by an Absent Husband - Hadith 12038

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ قَالَ سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ فِي بَلْدَةٍ أُخْرَى وَ أَشْهَدَ عَلَى طَلَاقِهَا رَجُلَيْنِ ثُمَّ إِنَّهُ رَاجَعَهَا قَبْلَ انْقِضَاءِ الْعِدَّةِ وَ لَمْ يُشْهِدْ عَلَى الرَّجْعَةِ ثُمَّ إِنَّهُ قَدِمَ عَلَيْهَا بَعْدَ انْقِضَاءِ الْعِدَّةِ وَ قَدْ تَزَوَّجَتْ رَجُلًا فَأَرْسَلَ إِلَيْهَا أَنِّي قَدْ كُنْتُ رَاجَعْتُكِ قَبْلَ انْقِضَاءِ الْعِدَّةِ وَ لَمْ أُشْهِدْقَالَ فَقَالَ لَا سَبِيلَ لَهُ عَلَيْهَا لِأَنَّهُ قَدْ أَقَرَّ بِالطَّلَاقِ وَ ادَّعَى الرَّجْعَةَ بِغَيْرِ بَيِّنَةٍ فَلَا سَبِيلَ لَهُ عَلَيْهَا وَ لِذَلِكَ يَنْبَغِي لِمَنْ طَلَّقَ أَنْ يُشْهِدَ وَ لِمَنْ رَاجَعَ أَنْ يُشْهِدَ عَلَى الرَّجْعَةِ كَمَا أَشْهَدَ عَلَى الطَّلَاقِ وَ إِنْ كَانَ قَدْ أَدْرَكَهَا قَبْلَ أَنْ تَزَوَّجَ كَانَ خَاطِباً مِنَ الْخُطَّابِ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from al-Hassan ibn Salih who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a man who divorces his wife when he is absent from her. He is in another city and has two men as witness about his divorce; then he goes back to her without witness. After expiration of waiting period he comes and finds out that she has married another man. He sends a message to her informing her about his revoking the divorce before the expiration of waiting period without witnesses. He (the narrator) has said that he (the Imam) said, ‘He has no way to her because he has confirmed divorce and has claimed revocation without witness, thus, he has no way to her. It is proper for one who divorces or revokes divorce to have witness about revocation like divorce. Had he been there before her marriage he could have been one of those who proposes to her for marriage.’”

ضعيف

Divorce by an Absent Husband - Hadith 12039

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ وَ أَشْهَدَ عَلَى طَلَاقِهَا ثُمَّ قَدِمَ فَأَقَامَ مَعَ الْمَرْأَةِ أَشْهُراً لَمْ يُعْلِمْهَا بِطَلَاقِهَا ثُمَّ إِنَّ الْمَرْأَةَ ادَّعَتِ الْحَبَلَ فَقَالَ الرَّجُلُ قَدْ طَلَّقْتُكِ وَ أَشْهَدْتُ عَلَى طَلَاقِكِ قَالَ يُلْزَمُ الْوَلَدَ وَ لَا يُقْبَلُ قَوْلُهُ .

5. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from ibn Muskan from Sulayman ibn Khalid who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces his wife when he is absent from her. He arranges witnesses about his divorce; then he comes home and stays with her for months without informing her of divorce and the woman claims to have become pregnant but the man says. ‘I had divorced you in the presence of witnesses. He (the Imam) said, ‘He is responsible for the child and his words are not accepted.’”

مجهول

Divorce by an Absent Husband - Hadith 12040

عَلِيٌّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ لَهُ أَرْبَعُ نِسْوَةٍ طَلَّقَ وَاحِدَةً مِنْهُنَّ وَ هُوَ غَائِبٌ عَنْهُنَّ مَتَى يَجُوزُ لَهُ أَنْ يَتَزَوَّجَ قَالَ بَعْدَ تِسْعَةِ أَشْهُرٍ وَ فِيهَا أَجَلَانِ فَسَادُ الْحَيْضِ وَ فَسَادُ الْحَمْلِ .

6. Ali has narrated from his father from Ahmad ibn Muhammad from Hammad ibn ‘Uthaman who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who has four wives, of whom he divorces one when he is absent from them. When is it permissible for him to marry? He (the Imam) said, ‘He can do so after nine months because there are two appointed times, the irregularity of Hayd (menses) and the irregularity of pregnancy.’”

حسن

Divorce by an Absent Husband - Hadith 12041

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ هُوَ غَائِبٌ قَالَ يَجُوزُ طَلَاقُهُ عَلَى كُلِّ حَالٍ وَ تَعْتَدُّ امْرَأَتُهُ مِنْ يَوْمَ طَلَّقَهَا .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘ Abd Allah), ‘Alayhim al-Salam, about the case of a man who divorces his wife when he is absent from her. He (the Imam) said, ‘His divorce is permissible in all conditions and his wife commences waiting period from the day of divorce. 5 ”

صحيح

Divorce by an Absent Husband - Hadith 12042

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ قَالَ سَأَلْتُ مُحَمَّدَ بْنَ أَبِي حَمْزَةَ مَتَى يُطَلِّقُ الْغَائِبُ قَالَ حَدَّثَنِي إِسْحَاقُ بْنُ عَمَّارٍ أَوْ رَوَى إِسْحَاقُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِذَا مَضَى لَهُ شَهْرٌ .

8. Humayd ibn Ziyad has narrated from ibn Sama‘ah who has said the following: “I once asked Muhammad ibn abu Hamzah about when a man absent from his wife can divorce. He said that Ishaq ibn ‘Ammar narrated to him from abu ‘Abd Allah (a. s.), or abu al-Hassan (a. s.), who said that he can do so after one month.”

موثق

Divorce by an Absent Husband - Hadith 12043

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْأَشْعَرِيِّ قَالَ كَتَبَ بَعْضُ مَوَالِينَا إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ مَعِيَ امْرَأَةً عَارِفَةً أَحْدَثَ زَوْجُهَا فَهَرَبَ عَنِ الْبِلَادِ فَتَبِعَ الزَّوْجَ بَعْضُ أَهْلِ الْمَرْأَةِ فَقَالَ إِمَّا طَلَّقْتَ وَ إِمَّا رَدَدْتُكَ فَطَلَّقَهَا وَ مَضَى الرَّجُلُ عَلَى وَجْهِهِ فَمَا تَرَى لِلْمَرْأَةِ فَكَتَبَ بِخَطِّهِ تَزَوَّجِي يَرْحَمُكِ اللَّهُ .

9. A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Mahziyar from Muhammad ibn al-Hassan al-Ash‘ariy who has said the following: “A certain one of our Mawali once wrote to abu Ja‘far (a. s.), asking, ‘With me there is a woman who is knowledgeable, whose husband created something unpopular and ran away from the land. A certain one of the people of the woman followed him and told him to divorce or that he returns him back. He then divorced and himself went his own way. What is your instruction for the woman ? 5 He (the Imam) wrote in his handwriting, ‘You can marry, may Allah be kind to you. 5 ”

مجهول

Divorce of a Pregnant Woman - Hadith 12044

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحُبْلَى تُطَلَّقُ تَطْلِيقَةً وَاحِدَةً .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from abu Basir who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘A pregnant woman is divorced once.’”

موثق

Divorce of a Pregnant Woman - Hadith 12045

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَلَاقُ الْحَامِلِ وَاحِدَةٌ وَ عِدَّتُهَا أَقْرَبُ الْأَجَلَيْنِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ’Isma‘il ibn Bazi‘ from Muhammad ibn al-Fudayl from abu al- Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Divorce of a pregnant woman is once and her waiting period is the closest of the two periods, (that is, childbirth or three months).’”

مجهول

Divorce of a Pregnant Woman - Hadith 12046

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ طَلَاقُ الْحُبْلَى وَاحِدَةٌ فَإِذَا وَضَعَتْ مَا فِي بَطْنِهَا فَقَدْ بَانَتْ .

3. Flumayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from ‘Abd Allah ibn Jabalah and Ja‘far ibn Sama‘ah from Jamil from ’Isma‘il al-Ju‘fiy ’Isma‘il who has said the following: “Abu Ja‘far (a. s.), has said, ‘Divorce of a pregnant woman is one and when she gives birth to what is inside her, she becomes stranger to him.’”

موثق

Divorce of a Pregnant Woman - Hadith 12047

وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحُبْلَى تُطَلَّقُ تَطْلِيقَةً وَاحِدَةً .

4. It is narrated from the narrator of the previous Hadith from ‘Abd Allah ibn Jabalah and from Safwan ibn Yahya from ibn Bukayr from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A pregnant woman is divorced once.’”

موثق

Divorce of a Pregnant Woman - Hadith 12048

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ طَلَاقُ الْحَامِلِ وَاحِدَةٌ فَإِذَا وَضَعَتْ مَا فِي بَطْنِهَا فَقَدْ بَانَتْ مِنْهُ .

5. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Jamil from ’Isma‘il al-Ju‘fiy who has said the following: “Abu Ja‘far (a. s.), has said, ‘Divorce of a pregnant woman is one and when she gives birth she become stranger to him.’”

ضعيف على المشهور

Divorce of a Pregnant Woman - Hadith 12049

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) طَلَاقُ الْحُبْلَى وَاحِدَةٌ وَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ هُوَ أَقْرَبُ الْأَجَلَيْنِ .

6. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and abu al-‘Abbas al-Razzaz from Ayyub ibn Nuh all from Safwan from ibn Muskan from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Divorce of a pregnant woman is one and her waiting period is childbirth, if it is the nearer of the two.’”

صحيح

Divorce of a Pregnant Woman - Hadith 12050

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ طَلَاقِ الْحُبْلَى فَقَالَ وَاحِدَةٌ وَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا .

7. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid and Ali ibn Ibrahim has narrated from his father from all from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about the divorce of a pregnant woman. He (the Imam) said, ‘It is one and her waiting period is childbirth.’”

موثق

Divorce of a Pregnant Woman - Hadith 12051

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَلَاقُ الْحُبْلَى وَاحِدَةٌ وَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ هُوَ أَقْرَبُ الْأَجَلَيْنِ .

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Divorce of a pregnant woman is one and her waiting period ends with childbirth if it is the nearer of the two.’”

حسن

Divorce of a Pregnant Woman - Hadith 12052

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ الْحُسَيْنِ بْنِ هَاشِمٍ وَ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْحُبْلَى إِذَا طَلَّقَهَا زَوْجُهَا فَوَضَعَتْ سِقْطاً تَمَّ أَوْ لَمْ يَتِمَّ أَوْ وَضَعَتْهُ مُضْغَةً قَالَ كُلُّ شَيْ‏ءٍ وَضَعَتْهُ يَسْتَبِينُ أَنَّهُ حَمْلٌ تَمَّ أَوْ لَمْ يَتِمَّ فَقَدِ انْقَضَتْ عِدَّتُهَا وَ إِنْ كَانَتْ مُضْغَةً .

9. Humayd ibn Ziyad has narrated from ibn Sama‘ah from al-Husayn ibn al-FIashim and Muhammad ibn Ziyad from ‘Abd al-Rahman ibn al-Hajja] who has said the following: “I once asked abu al-Hassan (a. s.), about the case of a woman who is pregnant: if her husband divorces her and she gives birth prematurely or by abortion or it is just a lump. He (the Imam) said, ‘Whatever she gives birth to shows that she was pregnant, complete or not. Her waiting period is complete even if it is a lump.”’

موثق

Divorce of a Pregnant Woman - Hadith 12053

وَ عَنْهُ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ عِمْرَانَ الشَّفَا عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هِيَ حُبْلَى وَ كَانَ فِي بَطْنِهَا اثْنَانِ فَوَضَعَتْ وَاحِداً وَ بَقِيَ وَاحِدٌ قَالَ قَالَ تَبِينُ بِالْأَوَّلِ وَ لَا تَحِلُّ لِلْأَزْوَاجِ حَتَّى تَضَعَ مَا فِي بَطْنِهَا .

10. It is narrated from the narrator of the previous Hadith from Ja‘far ibn Sama’ah from Ali ‘Imran al-Shifa’ from Rib‘iy ibn ‘ Abd Allah from ‘Abd al-Rahman ibn abu ‘Abd Allah al-Basriy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces his pregnant wife with two children in her womb. She gives birth to one and one remains. He (the Imam) said, ‘She becomes stranger with the birth of one child and she is not lawful for marriage until the birth of the other child.’”*

موثق

Divorce of a Pregnant Woman - Hadith 12054

وَ عَنْهُ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا طُلِّقَتِ الْمَرْأَةُ وَ هِيَ حَامِلٌ فَأَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ إِنْ وَضَعَتْ مِنْ سَاعَتِهَا .

11. It is narrated from the narrator of the previous Hadith from Safwan from Musa ibn Bakr from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘If a woman is divorced when she is pregnant her waiting period is childbirth even if she gives birth in the same hour.’”

ضعيف على المشهور

Divorce of a Pregnant Woman - Hadith 12055

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ يَزِيدَ الْكُنَاسِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ طَلَاقِ الْحُبْلَى فَقَالَ يُطَلِّقُهَا وَاحِدَةً لِلْعِدَّةِ بِالشُّهُورِ وَ الشُّهُودِ قُلْتُ لَهُ فَلَهُ أَنْ يُرَاجِعَهَا قَالَ نَعَمْ وَ هِيَ امْرَأَتُهُ قُلْتُ فَإِنْ رَاجَعَهَا وَ مَسَّهَا ثُمَّ أَرَادَ أَنْ يُطَلِّقَهَا تَطْلِيقَةً أُخْرَى قَالَ لَا يُطَلِّقُهَا حَتَّى يَمْضِيَ لَهَا بَعْدَ مَا مَسَّهَا شَهْرٌقُلْتُ فَإِنْ طَلَّقَهَا ثَانِيَةً وَ أَشْهَدَ ثُمَّ رَاجَعَهَا وَ أَشْهَدَ عَلَى رَجْعَتِهَا وَ مَسَّهَا ثُمَّ طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ وَ أَشْهَدَ عَلَى طَلَاقِهَا لِكُلِّ عِدَّةٍ شَهْرٌ هَلْ تَبِينُ مِنْهُ كَمَا تَبِينُ الْمُطَلَّقَةُ عَلَى الْعِدَّةِ الَّتِي لَا تَحِلُّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ نَعَمْ قُلْتُ فَمَا عِدَّتُهَا قَالَ عِدَّتُهَا أَنْ تَضَعَ مَا فِي بَطْنِهَا ثُمَّ قَدْ حَلَّتْ لِلْأَزْوَاجِ .

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from ibn Mahbub from abu Ayyub al-Khazzaz from Yazid al-Kunasiy who has said the following: “I once asked abu Ja‘far (a. s.), about the divorce of a pregnant woman. He (the Imam) said, ‘She is divorced once for waiting period by months and in the presence of witnesses.’ I then asked, ‘Can he go back to her?’ He (the Imam) said, ‘Yes, she is his wife.’ (I then asked,) ‘What happens if he revokes the divorce, then decides to divorce once more?’ He (the Imam) said, ‘He cannot divorce until a month passes after he has touched her.’ I then asked, ’What happens if he divorces for the second time and arranges for witness about his revoking the divorce and touches her? Then he divorces for the third time in the presence of witnesses for waiting period of every month; if she becomes stranger like the woman who is divorced with waiting period because of which she is not lawful for her husband until she marries another man?’ He (the Imam) said, ‘Yes, it can happen.’ I then asked, ‘What is her waiting period?’ He (the Imam) said, ‘Her waiting period is giving birth to what is in her womb; then she becomes lawful for whoever wants to marry her.’”

صحيح

Divorce of a Woman whose Marriage is not Consummated - Hadith 12056

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ إِذَا طَلَّقَ امْرَأَتَهُ وَ لَمْ يَدْخُلْ بِهَا فَقَالَ قَدْ بَانَتْ مِنْهُ وَ تَزَوَّجُ إِنْ شَاءَتْ مِنْ سَاعَتِهَا.

1. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father from ibn abu Nasr from ‘Abd al-Karim from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces his wife with whom he has not gone to bed. He (the Imam) said, ‘She becomes stranger to him and she can marry in the same hour after divorce/”

حسن أو موثق

Divorce of a Woman whose Marriage is not Consummated - Hadith 12057

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ إِذَا طُلِّقَتِ الْمَرْأَةُ الَّتِي لَمْ يُدْخَلْ بِهَا بَانَتْ بِتَطْلِيقَةٍ وَاحِدَةٍ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from certain persons of our people who has said the following: “One of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘If a woman with whom her husband has not gone to bed is divorced, she becomes stranger to him by one divorce/”

مرسل كالحسن

Divorce of a Woman whose Marriage is not Consummated - Hadith 12058

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَيْسَ عَلَيْهَا عِدَّةٌ تَزَوَّجُ مِنْ سَاعَتِهَا إِنْ شَاءَتْ وَ تُبِينُهَا تَطْلِيقَةٌ وَاحِدَةٌ وَ إِنْ كَانَ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ مَا فَرَضَ .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man divorces his wife before going to bed with her, she does not need to wait for a waiting period. She can marry in the same hour after divorce if she wants. With one divorce she becomes stranger to him and if mahr (dower) is set for her, she deserves half of such mahr (dower)/”

حسن

Divorce of a Woman whose Marriage is not Consummated - Hadith 12059

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ وَ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً بِكْراً ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا ثَلَاثَ تَطْلِيقَاتٍ كُلَّ شَهْرٍ تَطْلِيقَةً قَالَ بَانَتْ مِنْهُ فِي التَّطْلِيقَةِ الْأُولَى وَ اثْنَتَانِ فَضْلٌ وَ هُوَ خَاطِبٌ يَتَزَوَّجُهَا مَتَى شَاءَتْ وَ شَاءَ بِمَهْرٍ جَدِيدٍ قِيلَ لَهُ فَلَهُ أَنْ يُرَاجِعَهَا إِذَا طَلَّقَهَا تَطْلِيقَةً قَبْلَ أَنْ تَمْضِيَ ثَلَاثَةُ أَشْهُرٍ قَالَ لَا إِنَّمَا كَانَ يَكُونُ لَهُ أَنْ يُرَاجِعَهَا لَوْ كَانَ دَخَلَ بِهَا أَوَّلًا فَأَمَّا قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَا رَجْعَةَ لَهُ عَلَيْهَا قَدْ بَانَتْ مِنْهُ مِنْ سَاعَةٍ طَلَّقَهَا .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Ayyub and ibn Ri’ab from Zurarah who has said the following: “There is the case of a man who marries a virgin woman, then divorces her before going to bed with three divorces, one divorce every month. One of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘With the first divorce she becomes stranger to him and the other two are extra. He is one of those who may propose marriage when he wants with new mahr (dower)/ It then was asked from him (the Imam), ‘Can he go back to her before the passing of three months?’ He (the Imam) said, ‘No, he cannot do so. He could have done so if he were to go to bed with her before, but with a divorce without going to bed with her he cannot revoke and she becomes stranger to him in the same hour of his divorcing.’”

صحيح

Divorce of a Woman whose Marriage is not Consummated - Hadith 12060

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ ثَابِتِ بْنِ شُرَيْحٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا تَزَوَّجَ الرَّجُلُ الْمَرْأَةَ فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَيْسَ عَلَيْهَا عِدَّةٌ وَ تَزَوَّجُ مَنْ شَاءَتْ مِنْ سَاعَتِهَا وَ تُبِينُهَا تَطْلِيقَةٌ وَاحِدَةٌ .حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَالِحِ بْنِ خَالِدٍ وَ عُبَيْسِ بْنِ هِشَامٍ عَنْ ثَابِتِ بْنِ شُرَيْحٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

5. Abu Ali al-Ash‘ariy has narrated from al-Hassan ibn Ali ibn ‘Abd Allah from ‘Ubays ibn Hisham from Thabit ibn Shurayh from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man marries a woman, then divorces before going to bed with her, she then does not need to count her waiting period. She can marry whomever she wants in the same hour after divorce and she becomes stranger to him by one divorce.’” Humayd ibn Ziyad has narrated from ibn Sama‘ah from Salih ibn Khalid and ‘Ubays ibn Hisham from Thabit ibn Shurayh from abu Basir from abu ‘Abd Allah (a. s.), a similar Hadith .

صحيح والثاني موثق

Divorce of a Woman whose Marriage is not Consummated - Hadith 12061

أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا تَطْلِيقَةً وَاحِدَةً فَقَدْ بَانَتْ مِنْهُ وَ تَزَوَّجُ مِنْ سَاعَتِهَا إِنْ شَاءَتْ .

6. Abu al-‘Abbas al-Razzaz has narrated from Ayyub ibn Nuh and Humayd ibn Ziyad from ibn Sama‘ah from Safwan from ibn Muskan from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man divorces his wife before going to bed with her with one divorce, she becomes stranger to him in the same hour after divorce. She can marry someone if she wants.’”

موثق

Divorce of a Woman whose Marriage is not Consummated - Hadith 12062

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْعِدَّةُ مِنَ الْمَاءِ .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from ibn Muskan from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “One of the two Imam, (abu Ja’far or abu ‘ Abd Allah), ‘Alayhim al-Salam, has said, ’Waiting period is because of water (seed, semen)/”

صحيح

Divorce of One who is not Mature yet and Divorce of One after Menopause - Hadith 12063

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يُطَلِّقُ الصَّبِيَّةَ الَّتِي لَمْ تَبْلُغْ وَ لَا تَحْمِلُ مِثْلُهَا وَ قَدْ كَانَ دَخَلَ بِهَا وَ الْمَرْأَةَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ ارْتَفَعَ حَيْضُهَا فَلَا تَلِدُ مِثْلُهَا قَالَ لَيْسَ عَلَيْهِمَا عِدَّةٌ وَ إِنْ دَخَلَ بِهِمَا .مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا مِثْلَهُ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from certain persons of our people who has said the following: “There is the case of a man who divorces a girl who is not mature yet and the like of whom cannot become pregnant, but he has gone to bed with her and a woman after menopause when women of her condition cannot give birth. One of the two Imam, (abu Ja‘far or abu ‘ Abd Allah), ‘Alayhim al-Salam, has said, ‘There is no waiting period for them.’” Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from Jamil ibn Darraj from certain persons of our people a similar Hadith.

Divorce of One who is not Mature yet and Divorce of One after Menopause - Hadith 12064

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الصَّبِيَّةِ الَّتِي لَا تَحِيضُ مِثْلُهَا وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ قَالَ لَيْسَ عَلَيْهِمَا عِدَّةٌ وَ إِنْ دُخِلَ بِهِمَا .

2. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Hammad ibn ‘Uthman from the one who narrated to him who has said the following: “About the case of a girl whose likes do not experience Hayd (menses) and a woman after menopause abu ‘Abd Allah (a. s.), has said, ‘They do not need to count waiting period even if he has gone to bed with them.”’

مرسل

Divorce of One who is not Mature yet and Divorce of One after Menopause - Hadith 12065

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الَّتِي لَا تَحْبَلُ مِثْلُهَا لَا عِدَّةَ عَلَيْهَا .

3. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and al-Razzaz from Ayyub ibn Nuh and Humayd ibn Ziyad from ibn Sama‘ah all from Safwan from Muhammad ibn Hakim from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a. s.), has said, ‘A woman the like of whom cannot become pregnant does not need to count a waiting period.’”

حسن

Divorce of One who is not Mature yet and Divorce of One after Menopause - Hadith 12066

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثٌ يَتَزَوَّجْنَ عَلَى كُلِّ حَالٍ الَّتِي لَمْ تَحِضْ وَ مِثْلُهَا لَا تَحِيضُ قَالَ قُلْتُ وَ مَا حَدُّهَا قَالَ إِذَا أَتَى لَهَا أَقَلُّ مِنْ تِسْعِ سِنِينَ وَ الَّتِي لَمْ يُدْخَلْ بِهَا وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ مِثْلُهَا لَا تَحِيضُ قُلْتُ وَ مَا حَدُّهَا قَالَ إِذَا كَانَ لَهَا خَمْسُونَ سَنَةً .

4. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Najran from Safwan from ‘Abd al-Rahman ibn al-Hajj aj who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Three kinds of women can marry in all conditions: a woman who does not experience Hayd (menses) and alike whom women do not experience Hayd (menses).’ He (the narrator) has said that I then asked, ‘What is her limit?’ He (the Imam) said, ‘One who is less than nine years, one with whom he has not gone to bed and one after menopause and whose like do not experience Hayd (menses).’ I then asked, ‘What is the limit?’ He (the Imam) said, ‘It is when she becomes fifty years old.’”

ضعيف على المشهور

Divorce of One who is not Mature yet and Divorce of One after Menopause - Hadith 12067

بَعْضُ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ فِي الْمَرْأَةِ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ قَالَ بَانَتْ مِنْهُ وَ لَا عِدَّةَ عَلَيْهَا .وَ قَدْ رُوِيَ أَيْضاً أَنَّ عَلَيْهِنَّ الْعِدَّةَ إِذَا دُخِلَ بِهِنَّ .

5. Certain persons of our people have narrated from Ahmad ibn Muhammad, from Safwan from Muhammad ibn Hakim from Muhammad ibn Muslim who has said the following: “I once heard abu Ja‘far (a. s.), saying, ‘A woman after menopause if divorced becomes stranger to him and she does not need to count a waiting period.’” It is also narrated that if sexual intercourse has taken place with them there is a waiting period for them.

حسن على الظاهر

Divorce of One who is not Mature yet and Divorce of One after Menopause - Hadith 12068

حميد بن زياد، عن ابن سماعة، عن عبد الله بن جبلة، عن علي بن أبي حمزة، عن أبي بصير قال: عدة التي لم تبلغ المحيض ثلاثة أشهر، والتي قد قعدت من المحيض ثلاثة أشهر، وكان ابن سماعة يأخذ بها ويقول: إن ذلك في الإماء لا يستبرئن إذا لم يكن بلغن المحيض فأما الحرائر فحكمهن في القرآن يقول الله عز وجل: " واللائي يئسن من المحيض من نسائكم إن ارتبتم فعدتهن ثلاثة أشهر واللائي لم يحضن " وكان معاوية بن حكيم يقول: ليس عليهن عدة وما احتج به ابن سماعة فإنما قال الله عز وجل: " إن ارتبتم " وإنما ذلك إذا وقعت الريبة بأن قد يئسن أو لم يئسن فأما إذا جازت الحد وارتفع الشك بأنها قد يئست أو لم تكن الجارية بلغت الحد فليس عليهن عدة.

6. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ‘Abd Allah ibn Jabalah from Ali ibn abu Hamzah from abu Basir who has said the following: “Waiting period of those who do not experience Hayd (menses) and after menopause is three months and ibn Sama‘ah would follow it. He would say it is about slave-girls. They do not need Istibra’ (quarantine) if they have not become mature. The rules for free women are in the Quran as Allah, most Majestic, most Glorious, says, "... after menopause if you have doubts their waiting period is three months and those who do not experience Hayd (menses).’ Mu’awiyah ibn Hukaym would say, ‘They do not need to count waiting period and ibn Sama‘ah’s argument is based on ‘if you doubt ’ which is only when there is doubt about menopause. When she passes this limit and doubt is removed and that the girl has not reached the limit then waiting period does not apply to their case.’”

Women Whose Hayd (menses) is Confusing - Hadith 12069

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً سِرّاً مِنْ أَهْلِهَا وَ هِيَ فِي مَنْزِلِ أَهْلِهَا وَ قَدْ أَرَادَ أَنْ يُطَلِّقَهَا وَ لَيْسَ يَصِلُ إِلَيْهَا فَيَعْلَمَ طَمْثَهَا إِذَا طَمِثَتْ وَ لَا يَعْلَمَ بِطُهْرِهَا إِذَا طَهُرَتْ قَالَ فَقَالَ هَذَا مِثْلُ الْغَائِبِ عَنْ أَهْلِهِ يُطَلِّقُهَا بِالْأَهِلَّةِ وَ الشُّهُورِقُلْتُ أَ رَأَيْتَ إِنْ كَانَ يَصِلُ إِلَيْهَا الْأَحْيَانَ وَ الْأَحْيَانَ لَا يَصِلُ إِلَيْهَا فَيَعْلَمَ حَالَهَا كَيْفَ يُطَلِّقُهَا فَقَالَ إِذَا مَضَى لَهُ شَهْرٌ لَا يَصِلُ إِلَيْهَا فِيهِ يُطَلِّقُهَا إِذَا نَظَرَ إِلَى غُرَّةِ الشَّهْرِ الْآخَرِ بِشُهُودٍ وَ يَكْتُبُ الشَّهْرَ الَّذِي يُطَلِّقُهَا فِيهِ وَ يُشْهِدُ عَلَى طَلَاقِهَا رَجُلَيْنِ فَإِذَا مَضَى ثَلَاثَةُ أَشْهُرٍ فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ عَلَيْهِ نَفَقَتُهَا فِي تِلْكَ الثَّلَاثَةِ الْأَشْهُرِ الَّتِي تَعْتَدُّ فِيهَا .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from ‘ Abd al-Rahman ibn al-Hajj aj who has said the following: “I once asked abu al-Hassan (a. s.), about the case of a man who marries a woman secretly in the house of her family. He wants to divorce her but cannot reach her to know about her Hayd (menses) and does not know when she becomes clean of Hayd (menses). He (the Imam) said, ‘This is like the case of a husband who is absent who divorces by counting new moon and months.’ I then asked, ‘What happens if he is able to reach her at certain times to find out about her Hayd (menses): how he should divorce her?’ He (the Imam) said, ‘When a month, during which he is not able to reach her, passes he can divorce her when he finds himself in the beginning of the next month. He must write down about the month in which he has divorced and arrange for two men as witnesses. When three months pass she becomes stranger to him and he becomes one of those who can propose marriage. He, however, must pay her expenses for the three months in which she counted the waiting period.’”

صحيح

The Time when a Divorced Woman in the Manner of Divorce with Waiting Period and Revocable Form Becomes Stranger to him - Hadith 12070

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ عَدْلَيْنِ فَقَالَ إِذَا دَخَلَتْ فِي الْحَيْضَةِ الثَّالِثَةِ فَقَدِ انْقَضَتْ عِدَّتُهَا وَ حَلَّتْ لِلْأَزْوَاجِ قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ إِنَّ أَهْلَ الْعِرَاقِ يَرْوُونَ عَنْ عَلِيٍّ ( صلوات الله عليه ) أَنَّهُ قَالَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَغْتَسِلْ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَالَ فَقَدْ كَذَبُوا .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ‘Udhaynah from Zurarah who has said the following: “I once said to abu Ja‘far (a. s.), ‘I pray to Allah to keep you well, a man has divorced his wife in Hayd (menses)-free period, in the presence of two just witnesses before going to bed with her. He (the Imam) said, ‘When she experiences Hayd (menses) for the third time her waiting period is complete and she is lawful for marriage/ I then said, ‘I pray to Allah to keep you well, people of Iraq narrate from Ali (a. s.), who has said that he has the right to go back to her before she takes Ghusl (bath) for the third Hayd (menses). He (the Imam) said, ‘They have spoken a lie.’”

حسن

The Time when a Divorced Woman in the Manner of Divorce with Waiting Period and Revocable Form Becomes Stranger to him - Hadith 12071

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ جَمِيعاً عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدْ بَانَتْ مِنْهُ .

2. Ali has narrated from his father from Ibn Abi ‘Umayr and A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr all from Jamil ibn Darraj from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘When a divorced woman experiences blood discharge of the third Hayd (menses) she becomes stranger to him.’”

حسن كالصحيح

The Time when a Divorced Woman in the Manner of Divorce with Waiting Period and Revocable Form Becomes Stranger to him - Hadith 12072

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ وَ جَمِيلِ بْنِ دَرَّاجٍ وَ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ مِنَ الْحَيْضَةِ الثَّالِثَةِ قَالَ قُلْتُ بَلَغَنِي أَنَّ رَبِيعَةَ الرَّأْيِ قَالَ مِنْ رَأْيِي أَنَّهَا تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ فَقَالَ كَذَبَ مَا هُوَ مِنْ رَأْيِهِ إِنَّمَا هُوَ شَيْ‏ءٌ بَلَغَهُ عَنْ عَلِيٍّ ( عليه السلام ) .

3. Ali has narrated from his father from ibn Bukayr and Jamil ibn Darraj and ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A woman divorced becomes stranger to her husband at the time of her experiencing the first drop of blood of Hayd (menses) for the third time (after divorce).’ I then said that Rabi‘ah al-Rai’y also is of the opinion that she becomes stranger as soon as she experiences the first drop of blood.’ He (the Imam) said, ‘It is not true. It is not his opinion but is something that has reached him from Ali (a. s.).”’

حسن

The Time when a Divorced Woman in the Manner of Divorce with Waiting Period and Revocable Form Becomes Stranger to him - Hadith 12073

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ قَالَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَقَعْ فِي الدَّمِ مِنَ الْحَيْضَةِ الثَّالِثَةِ .

4. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Ishaq ibn ‘Ammar from ’Isma‘il al-Ju‘fiy who has said the following: “I once said to abu Ja‘far (a. s.), that a man has divorced his wife. He (the Imam) said, ‘He has the right to go back to her as long as she has not seen blood discharge because of Hayd (menses) for the third time (after divorce).”’

موثق

The Time when a Divorced Woman in the Manner of Divorce with Waiting Period and Revocable Form Becomes Stranger to him - Hadith 12074

وَ عَنْهُ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْمُطَلَّقَةُ تَرِثُ وَ تُورَثُ حَتَّى تَرَى الدَّمَ الثَّالِثَ فَإِذَا رَأَتْهُ فَقَدِ انْقَطَعَ .

5. It is narrated from the narrator of the previous Hadith from Safwan from ibn Muskan from Zurarah who has said the following: “About the case of a woman who is divorced, one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘She inherits and is inherited until she sees blood of Hayd (menses) for the third time after divorce and when that happens it (such relation) is cut off.’”

صحيح

The Time when a Divorced Woman in the Manner of Divorce with Waiting Period and Revocable Form Becomes Stranger to him - Hadith 12075

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ بُكَيْرٍ وَ جَعْفَرِ بْنِ سَمَاعَةَ عَنِ ابْنِ بُكَيْرٍ وَ جَمِيلٍ كُلِّهِمْ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَوَّلُ دَمٍ رَأَتْهُ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدْ بَانَتْ مِنْهُ .

6. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ‘Abd Allah ibn Jabalah from Jamil ibn Darraj and Safwan ibn Yahya from ibn Bukayr and Ja‘far ibn Sanaa ‘ah from ibn Bukayr and Jamil all of them from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘With the first blood that she sees because of Hayd (menses) for the third time after divorce she becomes stranger to him.’” Humayd ibn Ziyad has narrated from ibn Sama‘ah from Safwan from ibn Muskan from Zurarah a similar Hadith.

موثق

The Time when a Divorced Woman in the Manner of Divorce with Waiting Period and Revocable Form Becomes Stranger to him - Hadith 12076

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ مِثْلَهُ .صَفْوَانُ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُطَلَّقَةُ تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ مِنَ الدَّمِ فِي الْقُرْءِ الْأَخِيرِ .

7. Safwan has narrated from ibn Bukayr from Zurarah who has said the foliowing: “I once heard abu Ja‘far (a. s.), saying, ‘A woman divorced becomes stranger to him with the first drop of blood because of Hayd (menses) during the last Hayd (menses)-free period.’”

موثق

The Time when a Divorced Woman in the Manner of Divorce with Waiting Period and Revocable Form Becomes Stranger to him - Hadith 12077

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ فَقَالَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَقَعْ فِي الدَّمِ الثَّالِثِ .

8. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ‘Abd Allah ibn Jabalah from Ishaq ibn ‘Ammar from ’Isma‘il al-Ju‘fiy who has said the following: “About the case of a man who divorces his wife, abu Ja‘far (a. s.), has said, ‘He has the right to go back to her until she experiences Hayd (menses) for the third time after divorce.’”

موثق

The Time when a Divorced Woman in the Manner of Divorce with Waiting Period and Revocable Form Becomes Stranger to him - Hadith 12078

عَنْهُ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي سَمِعْتُ رَبِيعَةَ الرَّأْيِ يَقُولُ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ بَانَتْ مِنْهُ وَ إِنَّمَا الْقُرْءُ مَا بَيْنَ الْحَيْضَتَيْنِ وَ زَعَمَ أَنَّهُ إِنَّمَا أَخَذَ ذَلِكَ بِرَأْيِهِ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) كَذَبَ لَعَمْرِي مَا قَالَ ذَلِكَ بِرَأْيِهِ وَ لَكِنَّهُ أَخَذَهُ عَنْ عَلِيٍّ ( عليه السلام )قَالَ قُلْتُ لَهُ وَ مَا قَالَ فِيهَا عَلِيٌّ ( عليه السلام ) قَالَ كَانَ يَقُولُ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدِ انْقَضَتْ عِدَّتُهَا وَ لَا سَبِيلَ لَهُ عَلَيْهَا وَ إِنَّمَا الْقُرْءُ مَا بَيْنَ الْحَيْضَتَيْنِ وَ لَيْسَ لَهَا أَنْ تَتَزَوَّجَ حَتَّى تَغْتَسِلَ مِنَ الْحَيْضَةِ الثَّالِثَةِ .

9. It is narrated from the narrator of the previous Hadith from Safwan from Musa ibn Bakr from Zurarah who has said the following: “I once asked abu Ja‘far (a. s.), ‘I have heard that Rabi‘ah al-Ra’iy says, “When a divorced woman experiences Hayd (menses) for the third time after divorce she becomes stranger to him and that the Hayd (menses)-free period is between the two Hayd (menses)” and he thinks that it is his own opinion.’ Abu Ja‘far (a. s.), said, ‘What he has said, by my life is not true because he has taken it from Ali (a. s.).’ I then asked, ‘What Ali (a. s.), has said about it?’ He (the Imam) said that he (Imam Ali) would say, ‘When she sees blood of the third Hayd (menses) (after divorce) her waiting period expires and he has no way to her and that Hayd (menses)-free period is between two Hayd (menses). She cannot marry before taking Ghusl (bath) for the third Hayd (menses) (after divorce).’ “Al-Hassan ibn Muhammad ibn Sama‘ah has said that Ja‘far ibn Sama‘ah would say, ‘A divorced woman becomes stranger to him with the first drop of blood of Hayd (menses) for the third time after divorce. It is not lawful for her to marry until she takes Ghusl (bath) because of Hayd (menses) for the third time after divorce.’ Al-Hassan ibn Muhammad ibn Sama‘ah has said that she becomes stranger with the first drop of blood because of Hayd (menses) for the third time after divorce and thereafter if she wants to marry she can do so or not to do so. Ali ibn Ibrahim has said that she can marry if so she wants or not to do so but if she marries he must not go to bed with her before Ghusl (bath).”’

ضعيف على المشهور

The Time when a Divorced Woman in the Manner of Divorce with Waiting Period and Revocable Form Becomes Stranger to him - Hadith 12079

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ إِذَا طَلَّقَهَا زَوْجُهَا مَتَى تَكُونُ هِيَ أَمْلَكَ بِنَفْسِهَا فَقَالَ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَهِيَ أَمْلَكُ بِنَفْسِهَاقُلْتُ فَإِنْ عَجِلَ الدَّمُ عَلَيْهَا قَبْلَ أَيَّامِ قُرْئِهَا فَقَالَ إِذَا كَانَ الدَّمُ قَبْلَ عَشَرَةِ أَيَّامٍ فَهُوَ أَمْلَكُ بِهَا وَ هُوَ مِنَ الْحَيْضَةِ الَّتِي طَهُرَتْ مِنْهَا وَ إِنْ كَانَ الدَّمُ بَعْدَ الْعَشَرَةِ الْأَيَّامِ فَهُوَ مِنَ الْحَيْضَةِ الثَّالِثَةِ وَ هِيَ أَمْلَكُ بِنَفْسِهَا .

10. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn ‘Uthman from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who is divorced; when can she get the control of her affairs? He (the Imam) said, ‘It happens when she sees Hayd (menses) for the third time after divorce.’ I then asked, ‘What happens if blood discharge begins earlier in her Hayd (menses)-free period?’ He (the Imam) said, ‘If blood discharge is before ten days it is part of the previous Hayd (menses), thus he has the control of the affairs but if it is after ten days then it is of the third Hayd (menses) and she gets control of her affairs.’”

موثق موقو ف

The Time when a Divorced Woman in the Manner of Divorce with Waiting Period and Revocable Form Becomes Stranger to him - Hadith 12080

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ بَعْضِ أَصْحَابِهِ أَظُنُّهُ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ هِلَالٍ أَوْ عَلِيَّ بْنَ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ مَتَى تَبِينُ مِنْهُ قَالَ حِينَ يَطْلُعُ الدَّمُ مِنَ الْحَيْضَةِ الثَّالِثَةِ تَمْلِكُ نَفْسَهَا قُلْتُ فَلَهَا أَنْ تَتَزَوَّجَ فِي تِلْكَ الْحَالِ قَالَ نَعَمْ وَ لَكِنْ لَا تُمَكِّنُ مِنْ نَفْسِهَا حَتَّى تَطْهُرَ مِنَ الدَّمِ .

11. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from certain persons of his people, I think he is Muhammad ibn ‘Abd Allah ibn Hilal or Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a man who divorces his wife and about when she becomes stranger to him. He (the Imam) said, ‘It is when blood of the third Hayd (menses) appears. She gets control of her own affairs.’ I then asked, ‘Can she marry in that condition?’ He (the Imam) said, ‘Yes, but she must not allow him to approach her before she is clean of blood of Hayd (menses).’

ضعيف على المشهور

Meaning of al^Iqra’ (Hayd-free period) - Hadith 12081

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ رَبِيعَةَ الرَّأْيِ يَقُولُ مِنْ رَأْيِي أَنَّ الْأَقْرَاءَ الَّتِي سَمَّى اللَّهُ عَزَّ وَ جَلَّ فِي الْقُرْآنِ إِنَّمَا هُوَ الطُّهْرُ فِيمَا بَيْنَ الْحَيْضَتَيْنِ فَقَالَ كَذَبَ لَمْ يَقُلْهُ بِرَأْيِهِ وَ لَكِنَّهُ إِنَّمَا بَلَغَهُ عَنْ عَلِيٍّ ( صلوات الله عليه ) فَقُلْتُ أَصْلَحَكَ اللَّهُ أَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ ذَلِكَ فَقَالَ نَعَمْ إِنَّمَا الْقُرْءُ الطُّهْرُ يَقْرِي فِيهِ الدَّمَ فَيَجْمَعُهُ فَإِذَا جَاءَ الْمَحِيضُ دَفَقَهُ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “I heard Rabi‘ al-Ra’iy saying, ‘It is my opinion that al-‘Iqra’ which Allah, most Majestic, most Glorious, has mentioned in the Quran is nothing but Hayd (menses)-free period between the two Hayd (menses).’ He (the Imam) said, ‘He has spoken a lie. It is not his opinion. In fact it has reached him from Ali (a. s.).’ I then said, ‘I pray to Allah to keep you well, did Ali (a. s.), say so?’ He (the Imam) said, ‘Al-Qur’ means clean. Blood stops coming out and accumulates. During Hayd (menses) it is pushed out.’” (Al-Qur’ means accumulates and Hayd means flows).

حسن كالصحيح

Meaning of al^Iqra’ (Hayd-free period) - Hadith 12082

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ جَمِيعاً عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْقُرْءُ هُوَ مَا بَيْنَ الْحَيْضَتَيْنِ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr all from Jamil ibn Darraj from Zurarah who has said the following: “Abu Ja’far (a. s.), has said, ‘Al-Qur’ is the period between two Hayd (menses).”’

حسن

Meaning of al^Iqra’ (Hayd-free period) - Hadith 12083

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْقُرْءُ هُوَ مَا بَيْنَ الْحَيْضَتَيْنِ .

3. Ali has narrated from his father from Ibn Abi ‘Umayr from Jamil from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a. s.), has said, ‘Al-Qur’ is the period between two Hayd (menses).”’

صحيح

Meaning of al^Iqra’ (Hayd-free period) - Hadith 12084

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْأَقْرَاءُ هِيَ الْأَطْهَارُ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hajj al from Tha’labah from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘Al-Qur’ is being clean ( Hayd (menses)-free).’”

سكت عنه

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12085

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمُطَلَّقَةِ أَنْ تَخْرُجَ إِلَّا بِإِذْنِ زَوْجِهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا ثَلَاثَةَ قُرُوءٍ أَوْ ثَلَاثَةَ أَشْهُرٍ إِنْ لَمْ تَحِضْ .

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A divorced woman must not go out without the permission of her husband until her waiting period is complete after three Hayd (menses)-free periods or three months, if she does not experience Hayd (menses).’”

حسن

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12086

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةُ قُرُوءٍ أَوْ ثَلَاثَةُ أَشْهُرٍ إِنْ لَمْ تَكُنْ تَحِيضُ .

2. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Waiting period for a divorced woman is three Hayd (menses)-free periods or three months if she does not experience Hayd (menses).”’ Humayd has narrated from ibn Sama‘ah from Ja‘far ibn Sama‘ah from Dawud ibn Sarhan from abu ‘Abd Allah (a. s.), a similar Hadith.

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12087

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ أَيْنَ تَعْتَدُّ قَالَ فِي بَيْتِهَا لَا تَخْرُجُ وَ إِنْ أَرَادَتْ زِيَارَةً خَرَجَتْ بَعْدَ نِصْفِ اللَّيْلِ وَ لَا تَخْرُجُ نَهَاراً وَ لَيْسَ لَهَا أَنْ تَحُجَّ حَتَّى تَنْقَضِيَ عِدَّتُهَاوَ سَأَلْتُهُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ كَذَلِكَ هِيَ قَالَ نَعَمْ وَ تَحُجُّ إِنْ شَاءَتْ .

3. Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama‘ah ibn Mehran who has said the following: “I once asked him (the Imam) (a. s.), about the case of a woman who is divorced and about where she must complete her waiting period. He (the Imam) said, ‘She completes her waiting period in her house and must not go out. If she wants to visit she must go after midnight but not during the day. She does not have the right to perform al-Hajj until her waiting period is complete.’ I asked about one whose husband dies; if her case is the same. He (the Imam) said, ‘Yes, it is the same but she can perform al-Hajj if she wants.’”

حسن أو موثق

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12088

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ تَعْتَدُّ فِي بَيْتِهَا وَ لَا يَنْبَغِي لَهَا أَنْ تَخْرُجَ حَتَّى تَنْقَضِيَ عِدَّتُهَا وَ عِدَّتُهَا ثَلَاثَةُ قُرُوءٍ أَوْ ثَلَاثَةُ أَشْهُرٍ إِلَّا أَنْ تَكُونَ تَحِيضُ .

4. Ali has narrated from his father from ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “Abu Ja‘far (a. s.), has said, ‘A woman divorced must complete her waiting period in her home and it is not proper for her to go out until her waiting period is complete. Her waiting period is three Hayd-( menses)-free periods or three months except if she experiences Hayd (menses).”’

حسن

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12089

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) عَنْ شَيْ‏ءٍ مِنَ الطَّلَاقِ فَقَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ طَلَاقاً لَا يَمْلِكُ فِيهِ الرَّجْعَةَ فَقَدْ بَانَتْ مِنْهُ سَاعَةَ طَلَّقَهَا وَ مَلَكَتْ نَفْسَهَا وَ لَا سَبِيلَ لَهُ عَلَيْهَا وَ تَعْتَدُّ حَيْثُ شَاءَتْ وَ لَا نَفَقَةَ لَهَاقَالَ قُلْتُ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ قَالَ فَقَالَ إِنَّمَا عَنَى بِذَلِكَ الَّتِي تُطَلَّقُ تَطْلِيقَةً بَعْدَ تَطْلِيقَةٍ فَتِلْكَ الَّتِي لَا تُخْرَجُ وَ لَا تَخْرُجُ حَتَّى تُطَلَّقَ الثَّالِثَةَ فَإِذَا طُلِّقَتِ الثَّالِثَةَ فَقَدْ بَانَتْ مِنْهُ وَ لَا نَفَقَةَ لَهَا وَ الْمَرْأَةُ الَّتِي يُطَلِّقُهَا الرَّجُلُ تَطْلِيقَةً ثُمَّ يَدَعُهَا حَتَّى يَخْلُوَ أَجَلُهَا فَهَذِهِ أَيْضاً تَقْعُدُ فِي مَنْزِلِ زَوْجِهَا وَ لَهَا النَّفَقَةُ وَ السُّكْنَى حَتَّى تَنْقَضِيَ عِدَّتُهَا .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Sa‘d ibn abu Khalaf who has said the following: “I once asked abu al-Hassan, Musa ibn Ja‘far, ‘Alayhim al-Salam, something about divorce. He (the Imam) said, ‘When a man divorces his wife in a manner because of which he cannot go back to her, she becomes stranger to him in the hour divorce is pronounced and she takes control of her affairs and he has no way to her. She can complete her waiting period where she wants. He does not owe her maintenance.’ He (the narrator) has said that I then said, ‘Does Allah, most Majestic, most Glorious, not say, ‘. . . do not send them out of their houses and they must not go out’? He (the Imam) said, ‘It means she is divorced after being divorced. She is the one who must not be sent out of her house and must not go out of her house until the third divorce. When the third divorce is pronounced she becomes stranger to him and he does not owe her maintenance. A woman whom a man divorces once then leaves so that her waiting period is complete is the kind of woman who must stay in the house of her husband and she must be paid maintenance and lodging until waiting period is complete.’”

صحيح

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12090

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَعْتَدُّ الْمُطَلَّقَةُ فِي بَيْتِهَا وَ لَا يَنْبَغِي لِزَوْجِهَا إِخْرَاجُهَا وَ لَا تَخْرُجُ هِيَ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A divorced woman completes her waiting period in her home and it is not proper for her husband to send her out and she also must not go out.’”

مجهول

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12091

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ تَشَوَّفَتْ لِزَوْجِهَا مَا كَانَ لَهُ عَلَيْهَا رَجْعَةٌ وَ لَا يَسْتَأْذِنُ عَلَيْهَا .

7. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “Abu Ja‘far (a. s.), has said, ‘A woman who is divorced and her husband has the right to go back to her, can beautify herself before her husband and he does not need to ask permission to go to her.’”

ضعيف على المشهور

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12092

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ أَيْنَ تَعْتَدُّ فَقَالَ فِي بَيْتِ زَوْجِهَا .

8. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ibn Ribat from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan (a. s.), about the divorced woman; where she completes her waiting period. He (the Imam) said, ‘She completes it in the house of her husband.’”

موثق

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12093

عَنْهُ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الْمُطَلَّقَةِ أَيْنَ تَعْتَدُّ فَقَالَ فِي بَيْتِهَا إِذَا كَانَ طَلَاقاً لَهُ عَلَيْهَا رَجْعَةٌ لَيْسَ لَهُ أَنْ يُخْرِجَهَا وَ لَا لَهَا أَنْ تَخْرُجَ حَتَّى تَنْقَضِيَ عِدَّتُهَا .

9. It is narrated from the narrator of the previous Hadith from Wuhayb ibn Hafs from abu Basir who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of a woman who is divorced and about where she counts her waiting period. He (the Imam) said, ‘She completes it in her home if divorce is in a manner where he has the right to go back to her. He cannot send her out and it is not for her to go out until waiting period is complete.’” It is narrated from the narrator of the previous Hadith from ‘Abd Allah ibn Jabalah from Ali ibn abu Hamzah and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir a similar Hadith.

موثق والثاني ضعيف على المشهور

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12094

عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ مِثْلَهُ .حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الْمُطَلَّقَةِ تَعْتَدُّ فِي بَيْتِهَا وَ تُظْهِرُ لَهُ زِينَتَهَا لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْراً .

10. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Wuhayb ibn Hafs from abu Basir who has said the following: “About the case of a divorced woman, one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said that she completes her waiting period in her house and she can beautify herself; perhaps Allah brings about something thereafter.’”

مجهول

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12095

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي الْعَبَّاسِ قَالَ لَا يَنْبَغِي لِلْمُطَلَّقَةِ أَنْ تَخْرُجَ إِلَّا بِإِذْنِ زَوْجِهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا بِثَلَاثَةِ قُرُوءٍ أَوْ ثَلَاثَةِ أَشْهُرٍ إِنْ لَمْ تَحِضْ .

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad [from Muhammad ibn Khalid] and al-Husayn ibn Sa‘id from al- Qasim ibn ‘Urwah from al-‘Abbas who has said the following: “He (the Imam) (a. s.), has said, that it is not proper for a divorced woman to go out without the permission of her husband until waiting period is complete with three Hayd (menses)-free periods or three months if she does not experience Hayd (menses).”’

موثق

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12096

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُطَلَّقَةُ تَحُجُّ فِي عِدَّتِهَا إِنْ طَابَتْ نَفْسُ زَوْجِهَا .

12. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from Mu‘awiyah ibn ‘Ammar who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘A divorced woman can perform al-Hajj if her husband agrees.’”

صحيح

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12097

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ الْمُطَلَّقَةُ تَحُجُّ وَ تَشْهَدُ الْحُقُوقَ .

13. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al- Jabbar from Safwan from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “He (the Imam) (a. s.), has said, ‘A divorced woman can perform al-Hajj and testify about rights.’”

صحيح

Waiting Period for a Divorced Woman and Where She must have it - Hadith 12098

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ تَكْتَحِلُ وَ تَخْتَضِبُ وَ تَطَيَّبُ وَ تَلْبَسُ مَا شَاءَتْ مِنَ الثِّيَابِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذلِكَ أَمْراً لَعَلَّهَا أَنْ تَقَعَ فِي نَفْسِهِ فَيُرَاجِعَهَا .

14. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from al-Qasim ibn ‘Urwah from Zurarah who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘A divorced woman can use kohl, dyes, perfumes and wear whatever she likes because Allah, most Majestic, most Glorious, says, . . perhaps Allah may bring about something thereafter.’ Perhaps something happens in his mind and he goes back to her.’”

مجهول

The Difference between one Divorced in Non-Sunnah manner and the One who Goes out in her Waiting Period or is Sent out by the Husband - Hadith 12099

الْحُسَيْنُ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنِي حَمْدَانُ الْقَلانِسِيُّ قَالَ قَالَ لِي عُمَرُ بْنُ شِهَابٍ الْعَبْدِيُّ مِنْ أَيْنَ زَعَمَ أَصْحَابُكَ أَنَّ مَنْ طَلَّقَ ثَلاثاً لَمْ يَقَعِ الطَّلاقُ فَقُلْتُ لَهُ زَعَمُوا أَنَّ الطَّلاقَ لِلْكِتَابِ وَالسُّنَّةِ فَمَنْ خَالَفَهُمَا رُدَّ إِلَيْهِمَا قَالَ فَمَا تَقُولُ فِيمَنْ طَلَّقَ عَلَى الْكِتَابِ وَالسُّنَّةِ فَخَرَجَتِ امْرَأَتُهُ أَوْ أَخْرَجَهَا فَاعْتَدَّتْ فِي غَيْرِ بَيْتِهَا تَجُوزُ عَلَيْهَا الْعِدَّةُ أَوْ يَرُدُّهَا إِلَى بَيْتِهِ حَتَّى تَعْتَدَّ عِدَّةً أُخْرَى فَإِنَّ اللهَ عَزَّ وَجَلَّ قَالَ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلا يَخْرُجْنَ قَالَ فَأَجَبْتُهُ بِجَوَابٍ لَمْ يَكُنْ عِنْدِي جَوَاباً وَمَضَيْتُ فَلَقِيتُ أَيُّوبَ بْنَ نُوحٍ فَسَأَلْتُهُ عَنْ ذَلِكَ فَأَخْبَرْتُهُ بِقَوْلِ عُمَرَ فَقَالَ لَيْسَ نَحْنُ أَصْحَابَ قِيَاسٍ إِنَّمَا نَقُولُ بِالآثَارِ فَلَقِيتُ عَلِيَّ بْنَ رَاشِدٍ فَسَأَلْتُهُ عَنْ ذَلِكَ وَأَخْبَرْتُهُ بِقَوْلِ عُمَرَ فَقَالَ قَدْ قَاسَ عَلَيْكَ وَهُوَ يُلْزِمُكَ إِنْ لَمْ يَجُزِ الطَّلاقُ إِلا لِلْكِتَابِ فَلا تَجُوزُ الْعِدَّةُ إِلا لِلْكِتَابِ فَسَأَلْتُ مُعَاوِيَةَ بْنَ حُكَيْمٍ عَنْ ذَلِكَ وَ أَخْبَرْتُهُ بِقَوْلِ عُمَرَ فَقَالَ مُعَاوِيَةُ لَيْسَ الْعِدَّةُ مِثْلَ الطَّلاقِ وَبَيْنَهُمَا فَرْقٌ وَذَلِكَ أَنَّ الطَّلاقَ فِعْلُ الْمُطَلِّقِ فَإِذَا فَعَلَ خِلافَ الْكِتَابِ وَمَا أُمِرَ بِهِ قُلْنَا لَهُ ارْجِعْ إِلَى الْكِتَابِ وَإِلا فَلا يَقَعُ الطَّلاقُ وَالْعِدَّةُ لَيْسَتْ فِعْلَ الرَّجُلِ وَلا فِعْلَ الْمَرْأَةِ إِنَّمَا هِيَ أَيَّامٌ تَمْضِي وَحَيْضٌ يَحْدُثُ لَيْسَ مِنْ فِعْلِهِ وَلا مِنْ فِعْلِهَا إِنَّمَا هُوَ فِعْلُ اللهِ تَبَارَكَ وَتَعَالَى فَلَيْسَ يُقَاسُ فِعْلُ اللهِ عَزَّ وَجَلَّ بِفِعْلِهِ وَفِعْلِهَا فَإِذَا عَصَتْ وَخَالَفَتْ فَقَدْ مَضَتِ الْعِدَّةُ وَبَاءَتْ بِإِثْمِ الْخِلافِ وَلَوْ كَانَتِ الْعِدَّةُ فِعْلَهَا لِمَا أَوْقَعْنَا عَلَيْهَا الْعِدَّةَ كَمَا لَمْ يَقَعِ الطَّلاقُ إِذَا خَالَفَ وَقَالَ الْفَضْلُ بْنُ شَاذَانَ فِي جَوَابٍ أَجَابَ بِهِ أَبَا عُبَيْدٍ فِي كِتَابِ الطَّلاقِ ذَكَرَ أَبُو عُبَيْدٍ أَنَّ بَعْضَ أَصْحَابِ الْكَلامِ قَالَ إِنَّ اللهَ تَبَارَكَ وَتَعَالَى حِينَ جَعَلَ الطَّلاقَ لِلْعِدَّةِ لَمْ يُخْبِرْنَا أَنَّ مَنْ طَلَّقَ لِغَيْرِ الْعِدَّةِ كَانَ طَلاقُهُ عَنْهُ سَاقِطاً وَلَكِنَّهُ شَيْ‏ءٌ تَعَبَّدَ بِهِ الرِّجَالُ كَمَا تَعَبَّدَ النِّسَاءُ بِأَنْ لا يَخْرُجْنَ مِنْ بُيُوتِهِنَّ مَا دُمْنَ يَعْتَدِدْنَ وَإِنَّمَا أَخْبَرَنَا فِي ذَلِكَ بِالْمَعْصِيَةِ فَقَالَ وَتِلْكَ حُدُودُ اللهِ فَلا تَعْتَدُوهَا وَمَنْ يَتَعَدَّ حُدُودَ اللهِ فَقَدْ ظَلَمَ نَفْسَهُ فَهَلِ الْمَعْصِيَةُ فِي الطَّلاقِ إِلا كَالْمَعْصِيَةِ فِي خُرُوجِ الْمُعْتَدَّةِ مِنْ بَيْتِهَا أَلَسْتُمْ تَرَوْنَ أَنَّ الأمَّةَ مُجْمِعَةٌ عَلَى أَنَّ الْمَرْأَةَ الْمُطَلَّقَةَ إِذَا خَرَجَتْ مِنْ بَيْتِهَا أَيَّاماً أَنَّ تِلْكَ الأيَّامَ مَحْسُوبَةٌ لَهَا فِي عِدَّتِهَا وَإِنْ كَانَتْ للهِ فِيهِ عَاصِيَةً فَكَذَلِكَ الطَّلاقُ فِي الْحَيْضِ مَحْسُوبٌ عَلَى الْمُطَلِّقِ وَإِنْ كَانَ للهِ فِيهِ عَاصِياً قَالَ الْفَضْلُ بْنُ شَاذَانَ أَمَّا قَوْلُهُ إِنْ اللهَ عَزَّ وَجَلَّ لَمَّا جَعَلَ الطَّلاقَ لِلْعِدَّةِ لَمْ يُخْبِرْنَا أَنَّ مَنْ طَلَّقَ لِغَيْرِ الْعِدَّةِ كَانَ الطَّلاقُ عَنْهُ سَاقِطاً فَلْيُعْلَمْ أَنَّ مِثْلَ هَذَا إِنَّمَا هُوَ تَعَلُّقٌ بِالسَّرَابِ إِنَّمَا يُقَالُ لَهُمْ إِنَّ أَمْرَ اللهِ عَزَّ وَجَلَّ بِالشَّيْ‏ءِ هُوَ نَهْيٌ عَنْ خِلافِهِ وَذَلِكَ أَنَّهُ جَلَّ ذِكْرُهُ حَيْثُ أَبَاحَ نِكَاحَ أَرْبَعِ نِسْوَةٍ لَمْ يُخْبِرْنَا أَنَّ أَكْثَرَ مِنْ ذَلِكَ لا يَجُوزُ وَحَيْثُ جَعَلَ الْكَعْبَةَ قِبْلَةً لَمْ يُخْبِرْنَا أَنَّ قِبْلَةً غَيْرَ الْكَعْبَةِ لا تَجُوزُ وَحَيْثُ جَعَلَ الْحَجَّ فِي ذِي الْحِجَّةِ. لَمْ يُخْبِرْنَا أَنَّ الْحَجَّ فِي غَيْرِ ذِي الْحِجَّةِ لا يَجُوزُ وَحَيْثُ جَعَلَ الصَّلاةَ رَكْعَةً وَسَجْدَتَيْنِ لَمْ يُخْبِرْنَا أَنَّ رَكْعَتَيْنِ وَثَلاثَ سَجَدَاتٍ لا يَجُوزُ فَلَوْ أَنَّ إِنْسَاناً تَزَوَّجَ خَمْسَ نِسْوَةٍ لَكَانَ نِكَاحُهُ الْخَامِسَةَ بَاطِلا وَلَوِ اتَّخَذَ قِبْلَةً غَيْرَ الْكَعْبَةِ لَكَانَ ضَالا مُخْطِئاً غَيْرَ جَائِزٍ لَهُ وَكَانَتْ صَلاتُهُ غَيْرَ جَائِزَةٍ وَلَوْ حَجَّ فِي غَيْرِ ذِي الْحِجَّةِ لَمْ يَكُنْ حَاجّاً وَكَانَ فِعْلُهُ بَاطِلا وَلَوْ جَعَلَ صَلاتَهُ بَدَلَ كُلِّ رَكْعَةٍ رَكْعَتَيْنِ وَثَلاثَ سَجَدَاتٍ لَكَانَتْ صَلاتُهُ فَاسِدَةً وَكَانَ غَيْرَ مُصَلٍّ لأنَّ كُلَّ مَنْ تَعَدَّى مَا أُمِرَ بِهِ وَلَمْ يُطْلَقْ لَهُ ذَلِكَ كَانَ فِعْلُهُ بَاطِلا فَاسِداً غَيْرَ جَائِزٍ وَلا مَقْبُولٍ فَكَذَلِكَ الأمْرُ وَالْحُكْمُ فِي الطَّلاقِ كَسَائِرِ مَا بَيَّنَّا وَالْحَمْدُ للهِ وَأَمَّا قَوْلُهُمْ إِنَّ ذَلِكَ شَيْ‏ءٌ تَعَبَّدَ بِهِ الرِّجَالُ كَمَا تَعَبَّدَ بِهِ النِّسَاءُ أَنْ لا يَخْرُجْنَ مَا دُمْنَ يَعْتَدِدْنَ مِنْ بُيُوتِهِنَّ فَأَخْبَرَنَا ذَلِكَ لَهُنَّ بِالْمَعْصِيَةِ وَهَلِ الْمَعْصِيَةُ فِي الطَّلاقِ إِلا كَالْمَعْصِيَةِ فِي خُرُوجِ الْمُعْتَدَّةِ مِنْ بَيْتِهَا فِي عِدَّتِهَا فَلَوْ خَرَجَتْ مِنْ بَيْتِهَا أَيَّاماً لَكَانَ ذَلِكَ مَحْسُوباً لَهَا فَكَذَلِكَ الطَّلاقُ فِي الْحَيْضِ مَحْسُوبٌ وَإِنْ كَانَ للهِ عَاصِياً فَيُقَالُ لَهُمْ إِنَّ هَذِهِ شُبْهَةٌ دَخَلَتْ عَلَيْكُمْ مِنْ حَيْثُ لا تَعْلَمُونَ وَذَلِكَ أَنَّ الْخُرُوجَ وَالإخْرَاجَ لَيْسَ مِنْ شَرَائِطِ الطَّلاقِ كَالْعِدَّةِ لأنَّ الْعِدَّةَ مِنْ شَرَائِطِ الطَّلاقِ ذَلِكَ أَنَّهُ لا يَحِلُّ لِلْمَرْأَةِ أَنْ تَخْرُجَ مِنْ بَيْتِهَا قَبْلَ الطَّلاقِ وَلا بَعْدَ الطَّلاقِ وَلا يَحِلُّ لِلرَّجُلِ أَنْ يُخْرِجَهَا مِنْ بَيْتِهَا قَبْلَ الطَّلاقِ وَلا بَعْدَ الطَّلاقِ فَالطَّلاقُ وَغَيْرُ الطَّلاقِ فِي حَظْرِ ذَلِكَ وَمَنْعِهِ وَاحِدٌ وَالْعِدَّةُ لا تَقَعُ إِلا مَعَ الطَّلاقِ وَلا تَجِبُ إِلا بِالطَّلاقِ وَلا يَكُونُ الطَّلاقُ لِمَدْخُولٍ بِهَا وَلا عِدَّةٌ كَمَا قَدْ يَكُونُ خُرُوجاً وَإِخْرَاجاً بِلا طَلاقٍ وَلا عِدَّةٍ فَلَيْسَ يُشَبَّهُ الْخُرُوجُ وَالإخْرَاجُ بِالْعِدَّةِ وَالطَّلاقِ فِي هَذَا الْبَابِ وَإِنَّمَا قِيَاسُ الْخُرُوجِ وَالإخْرَاجِ كَرَجُلٍ دَخَلَ دَارَ قَوْمٍ بِغَيْرِ إِذْنِهِمْ فَصَلَّى فِيهَا فَهُوَ عَاصٍ فِي دُخُولِهِ الدَّارَ وَصَلاتُهُ جَائِزَةٌ لأنَّ ذَلِكَ لَيْسَ مِنْ شَرَائِطِ الصَّلاةِ لأنَّهُ مَنْهِيٌّ عَنْ ذَلِكَ صَلَّى أَوْ لَمْ يُصَلِّ وَكَذَلِكَ لَوْ أَنَّ رَجُلا غَصَبَ ثَوْباً أَوْ أَخَذَهُ وَلَبِسَهُ بِغَيْرِ إِذْنِهِ فَصَلَّى فِيهِ لَكَانَتْ صَلاتُهُ جَائِزَةً وَكَانَ عَاصِياً فِي لُبْسِهِ ذَلِكَ الثَّوْبَ لأنَّ ذَلِكَ لَيْسَ مِنْ شَرَائِطِ الصَّلاةِ لأنَّهُ مَنْهِيٌّ عَنْ ذَلِكَ صَلَّى أَوْ لَمْ يُصَلِّ وَكَذَلِكَ لَوْ أَنَّهُ لَبِسَ ثَوْباً غَيْرَ طَاهِرٍ أَوْ لَمْ يُطَهِّرْ نَفْسَهُ أَوْ لَمْ يَتَوَجَّهْ نَحْوَ الْقِبْلَةِ لَكَانَتْ صَلاتُهُ فَاسِدَةً غَيْرَ جَائِزَةٍ لأنَّ ذَلِكَ مِنْ شَرَائِطِ الصَّلاةِ وَحُدُودِهَا لا يَجِبُ إِلا لِلصَّلاةِ وَكَذَلِكَ لَوْ كَذَبَ فِي شَهْرِ رَمَضَانَ وَهُوَ صَائِمٌ بَعْدَ أَنْ لا يُخْرِجَهُ كَذِبُهُ مِنَ الإيمَانِ لَكَانَ عَاصِياً فِي كَذِبِهِ ذَلِكَ وَكَانَ. صَوْمُهُ جَائِزاً لأنَّهُ مَنْهِيٌّ عَنِ الْكَذِبِ صَامَ أَوْ أَفْطَرَ وَلَوْ تَرَكَ الْعَزْمَ عَلَى الصَّوْمِ أَوْ جَامَعَ لَكَانَ صَوْمُهُ بَاطِلا فَاسِداً لأنَّ ذَلِكَ مِنْ شَرَائِطِ الصَّوْمِ وَحُدُودِهِ لا يَجِبُ إِلا مَعَ الصَّوْمِ وَكَذَلِكَ لَوْ حَجَّ وَهُوَ عَاقٌّ لِوَالِدَيْهِ وَلَمْ يُخْرِجْ لِغُرَمَائِهِ مِنْ حُقُوقِهِمْ لَكَانَ عَاصِياً فِي ذَلِكَ وَكَانَتْ حَجَّتُهُ جَائِزَةً لأنَّهُ مَنْهِيٌّ عَنْ ذَلِكَ حَجَّ أَوْ لَمْ يَحُجَّ وَلَوْ تَرَكَ الإحْرَامَ أَوْ جَامَعَ فِي إِحْرَامِهِ قَبْلَ الْوُقُوفِ لَكَانَتْ حَجَّتُهُ فَاسِدَةً غَيْرَ جَائِزَةٍ لأنَّ ذَلِكَ مِنْ شَرَائِطِ الْحَجِّ وَحُدُودِهِ لا يَجِبُ إِلا مَعَ الْحَجِّ وَمِنْ أَجْلِ الْحَجِّ فَكُلُّ مَا كَانَ وَاجِباً قَبْلَ الْفَرْضِ وَبَعْدَهُ فَلَيْسَ ذَلِكَ مِنْ شَرَائِطِ الْفَرْضِ لأنَّ ذَلِكَ أَتَى عَلَى حَدِّهِ وَالْفَرْضُ جَائِزٌ مَعَهُ فَكُلُّ مَا لَمْ يَجِبْ إِلا مَعَ الْفَرْضِ وَمِنْ أَجْلِ الْفَرْضِ فَإِنَّ ذَلِكَ مِنْ شَرَائِطِهِ لا يَجُوزُ الْفَرْضُ إِلا بِذَلِكَ عَلَى مَا بَيَّنَّاهُ وَلَكِنَّ الْقَوْمَ لا يَعْرِفُونَ وَلا يُمَيِّزُونَ وَيُرِيدُونَ أَنْ يَلْبِسُوا الْحَقَّ بِالْبَاطِلِ فَأَمَّا تَرْكُ الْخُرُوجِ وَالإخْرَاجِ فَوَاجِبٌ قَبْلَ الْعِدَّةِ وَمَعَ الْعِدَّةِ وَقَبْلَ الطَّلاقِ وَبَعْدَ الطَّلاقِ وَلَيْسَ هُوَ مِنْ شَرَائِطِ الطَّلاقِ وَلا مِنْ شَرَائِطِ الْعِدَّةِ وَالْعِدَّةُ جَائِزَةٌ مَعَهُ وَلا تَجِبُ الْعِدَّةُ إِلا مَعَ الطَّلاقِ وَمِنْ أَجْلِ الطَّلاقِ فَهِيَ مِنْ حُدُودِ الطَّلاقِ وَشَرَائِطِهِ عَلَى مَا مَثَّلْنَا وَبَيَّنَّا وَهُوَ فَرْقٌ وَاضِحٌ وَالْحَمْدُ للهِ وَبَعْدُ فَلْيُعْلَمْ أَنَّ مَعْنَى الْخُرُوجِ وَالإخْرَاجِ لَيْسَ هُوَ أَنْ تَخْرُجَ الْمَرْأَةُ إِلَى أَبِيهَا أَوْ تَخْرُجَ فِي حَاجَةٍ لَهَا أَوْ فِي حَقٍّ بِإِذْنِ زَوْجِهَا مِثْلِ مَأْتَمٍ أَوْ مَا أَشْبَهَ ذَلِكَ وَإِنَّمَا الْخُرُوجُ وَالإخْرَاجُ أَنْ تَخْرُجَ مُرَاغَمَةً أَوْ يُخْرِجَهَا زَوْجُهَا مُرَاغَمَةً فَهَذَا الَّذِي نَهَى اللهُ عَزَّ وَجَلَّ عَنْهُ فَلَوْ أَنَّ امْرَأَةً اسْتَأْذَنَتْ أَنْ تَخْرُجَ إِلَى أَبَوَيْهَا أَوْ تَخْرُجَ إِلَى حَقٍّ لَمْ نَقُلْ إِنَّهَا خَرَجَتْ مِنْ بَيْتِ زَوْجِهَا وَلا يُقَالُ إِنَّ فُلاناً أَخْرَجَ زَوْجَتَهُ مِنْ بَيْتِهَا إِنَّمَا يُقَالُ ذَلِكَ إِذَا كَانَ ذَلِكَ عَلَى الرَّغْمِ وَالسَّخَطِ وَعَلَى أَنَّهَا لا تُرِيدُ الْعَوْدَ إِلَى بَيْتِهَا فَأَمْسَكَهَا عَلَى ذَلِكَ وَفِيمَا بَيَّنَّا كِفَايَةٌ فَإِنْ قَالَ قَائِلٌ لَهَا أَنْ تَخْرُجَ قَبْلَ الطَّلاقِ بِإِذْنِ زَوْجِهَا وَلَيْسَ لَهَا أَنْ تَخْرُجَ بَعْدَ الطَّلاقِ وَإِنْ أَذِنَ لَهَا زَوْجُهَا فَحُكْمُ هَذَا الْخُرُوجِ غَيْرُ ذَلِكَ الْخُرُوجِ وَإِنَّمَا سَأَلْنَاكَ عَنْهُ فِي ذَلِكَ الْمَوْضِعِ الَّذِي يَشْتَبِهُ وَلَمْ نَسْأَلْكَ فِي هَذَا الْمَوْضِعِ الَّذِي لا يَشْتَبِهُ أَلَيْسَ قَدْ نُهِيَتْ عَنِ الْعِدَّةِ فِي غَيْرِ بَيْتِهَا فَإِنْ هِيَ فَعَلَتْ كَانَتْ عَاصِيَةً وَكَانَتِ الْعِدَّةُ جَائِزَةً فَكَذَلِكَ أَيْضاً إِذَا طَلَّقَ لِغَيْرِ. الْعِدَّةِ كَانَ خَاطِئاً وَكَانَ الطَّلاقُ وَاقِعاً وَإِلا فَمَا الْفَرْقُ قِيلَ لَهُ إِنَّ فِيمَا بَيَّنَّا كِفَايَةً مِنْ مَعْنَى الْخُرُوجِ وَالإخْرَاجِ مَا يُجْتَزَأُ بِهِ عَنْ هَذَا الْقَوْلِ لأنَّ أَصْحَابَ الأثَرِ وَأَصْحَابَ الرَّأْيِ وَأَصْحَابَ التَّشَيُّعِ قَدْ رَخَّصُوا لَهَا فِي الْخُرُوجِ الَّذِي لَيْسَ عَلَى السَّخَطِ وَالرَّغْمِ وَأَجْمَعُوا عَلَى ذَلِكَ فَمِنْ ذَلِكَ مَا رَوَى ابْنُ جَرِيحٍ عَنِ ابْنِ الزُّبَيْرِ عَنْ جَابِرٍ أَنَّ خَالَتَهُ طُلِّقَتْ فَأَرَادَتِ الْخُرُوجَ إِلَى نَخْلٍ لَهَا تَجُذُّهُ فَلَقِيَتْ رَجُلا فَنَهَاهَا فَجَاءَتْ إِلَى رَسُولِ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ لَهَا اخْرُجِي فَجُذِّي نَخْلَكِ لَعَلَّكِ أَنْ تَصَدَّقِي أَوْ تَفْعَلِي مَعْرُوفاً وَرَوَى الْحَسَنُ عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ عَنْ طَاوُسٍ أَنَّ رَجُلا مِنْ أَصْحَابِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) سُئِلَ عَنِ الْمَرْأَةِ الْمُطَلَّقَةِ هَلْ تَخْرُجُ فِي عِدَّتِهَا فَرَخَّصَ فِي ذَلِكَ وَابْنُ بَشِيرٍ عَنِ الْمُغِيرَةِ عَنْ إِبْرَاهِيمَ أَنَّهُ قَالَ فِي الْمُطَلَّقَةِ ثَلاثاً إِنَّهَا لا تَخْرُجُ مِنْ بَيْتِ زَوْجِهَا إِلا فِي حَقٍّ مِنْ عِيَادَةِ مَرِيضٍ أَوْ قَرَابَةٍ أَوْ أَمْرٍ لا بُدَّ مِنْهُ مَالِكٌ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ أَنَّهُ كَانَ يَقُولُ لا تَبِيتُ الْمَبْتُوتَةُ وَالْمُتَوَفَّى عَنْهَا زَوْجُهَا إِلا فِي بَيْتِهَا وَهَذَا يَدُلُّ عَلَى أَنَّهُ قَدْ رَخَّصَ لَهَا فِي الْخُرُوجِ بِالنَّهَارِ وَقَالَ أَصْحَابُ الرَّأْيِ لَوْ أَنَّ مُطَلَّقَةً فِي مَنْزِلٍ لَيْسَ مَعَهَا فِيهِ رَجُلٌ تَخَافُ فِيهِ عَلَى نَفْسِهَا أَوْ مَتَاعِهَا كَانَتْ فِي سَعَةٍ مِنَ النُّقْلَةِ وَقَالُوا لَوْ كَانَتْ بِالسَّوَادِ فَطَلَّقَهَا زَوْجُهَا هُنَاكَ فَدَخَلَ عَلَيْهَا خَوْفٌ مِنْ سُلْطَانٍ أَوْ غَيْرِ ذَلِكَ كَانَتْ فِي سَعَةٍ مِنْ دُخُولِ الْمِصْرِ وَقَالُوا لِلأمَةِ الْمُطَلَّقَةِ أَنْ تَخْرُجَ فِي عِدَّتِهَا أَوْ تَبِيتَ عَنْ بَيْتِ زَوْجِهَا وَكَذَلِكَ قَالُوا أَيْضاً فِي الصَّبِيَّةِ الْمُطَلَّقَةِ قَالَ وَهَذَا كُلُّهُ يَدُلُّ عَلَى أَنَّ هَذَا الْخُرُوجَ غَيْرُ الْخُرُوجِ الَّذِي نَهَى اللهُ عَزَّ وَجَلَّ عَنْهُ وَإِنَّمَا الْخُرُوجُ الَّذِي نَهَى اللهُ عَزَّ وَجَلَّ عَنْهُ هُوَ مَا قُلْنَا أَنْ يَكُونَ خُرُوجُهَا عَلَى السَّخَطِ وَالْمُرَاغَمَةِ وَهُوَ الَّذِي يَجُوزُ فِي اللُّغَةِ أَنْ يُقَالَ فُلانَةُ خَرَجَتْ مِنْ بَيْتِ زَوْجِهَا وَإِنَّ فُلاناً أَخْرَجَ امْرَأَتَهُ مِنْ بَيْتِهِ وَلا يَجُوزُ أَنْ يُقَالَ لِسَائِرِ الْخُرُوجِ الَّذِي ذَكَرْنَا عَنْ أَصْحَابِ الرَّأْيِ وَالأثَرِ وَالتَّشَيُّعِ إِنَّ فُلانَةَ خَرَجَتْ مِنْ بَيْتِ زَوْجِهَا وَإِنَّ فُلاناً أَخْرَجَ امْرَأَتَهُ مِنْ بَيْتِهِ لأنَّ الْمُسْتَعْمَلَ فِي اللُّغَةِ هَذَا الَّذِي وَصَفْنَا وَبِاللهِ التَّوْفِيقُ.

1. Al-Husayn ibn Muhammad has said that narrated to me Hamdan al-Qalanisiy that ‘Umar ibn Shihab al-‘Abdiy asked me, ‘On what basis your people say that divorce pronounced three times does not make it three divorces?’ I said to him, ‘They believe that divorce is based on the book and al -Sunnah and whatever is against them is returned to them.’ He then asked, ‘What do you say about one who has divorced according to the book and Sunnah and his wife goes out or he sends her out and she counts the waiting period somewhere other than her house? Allah, most Majestic, most Glorious, has said, “Do not send them out of their house and they must not go out.’” I replied him with an answer, which was not from me. I met Ayyub ibn Nuh, asked him about it and informed him of the words of ‘Umar (ibn Shihab). He said, ‘We do not accept analogy. We only say what texts say.’ I then met Ali ibn Rashid and asked him about it and about the words of ‘Umar (ibn Shihab). He said, ‘He has used analogy against you to bind you. If divorce is not permissible without the book and Sunnah, waiting period also is not accepted without the book and Sunnah .’ I then asked Mu‘awiyah ibn al-Hukaym about it and informed him of the words of ‘Umar (ibn Shihab). Mu‘awiyah said, ‘Waiting period is not like divorce. There is a difference between them. Divorce is the act of divorcee. If he does against the book and against what he is commanded to do we can say to him to return to the book, otherwise, divorce is not valid. The waiting period is not the act of the man or woman. The days pass. Hayd (menses) takes place and it is not her act or his act. It is the act of Allah, most Blessed, most High. The act of Allah, most Majestic, most Glorious, cannot be analogized with his acts or her acts. If she acts against the law, the waiting period passes, and she has committed a sin in acting against the law. Had the waiting period been her act we would not make it to take place on her like divorce is invalid if it is against the law. “Al-Fadl ibn Shadhan has said, in answer presented by abu ‘Ubayd in the book of divorce that certain people of al-Kalam (theology) has said, ‘When Allah, the most Blessed, the most High, sanctioned divorce with waiting period He did not inform us that whoever divorces without waiting period his divorce is invalid. It is something that men and women obey and do not go out of the house as long as waiting period is not complete. We are only informed about sin. Allah has said, ‘. . . such is the limits set by Allah so do not transgress against them and those who transgress against the limits of Allah has done injustice to himself .’ Is disobedience in divorce like disobedience in waiting period by going out of her house? Do you not say that the nation collectively says that if a divorced woman goes out of her house for days, such days are counted as part of her waiting period even if she has disobeyed Allah? In addition, divorce during Hayd (menses) is counted against divorcee even though he has disobeyed Allah. [Translator’s Note: The words of al-Fadl ibn Shadhan are not translated but the Arabic text is preserved in applicable editions of this book.]

مختلف فيه موقو ف

Explanation of the words of Allah, most, High, ‘You must not send them out of their homes and they must not go out. . - Hadith 12100

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الرِّضَا ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفاحِشَةٍ مُبَيِّنَةٍ قَالَ أَذَاهَا لِأَهْلِ الرَّجُلِ وَ سُوءُ خُلُقِهَا .

1. Ali ibn Ibrahim has narrated from his father from certain persons of his people who has said the following: “About the words of Allah, most Majestic, most Glorious, "... you must not send them out of their homes and they must not go out except if they commit an open indecent act’, abu al-Hassan, al-Rida’ (a. s.), has said, ’It is a reference to her troubling the family of the man and her bad moral behavior.’”

مرسل

Explanation of the words of Allah, most, High, ‘You must not send them out of their homes and they must not go out. . - Hadith 12101

بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلَ الْمَأْمُونُ الرِّضَا ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفاحِشَةٍ مُبَيِّنَةٍ قَالَ يَعْنِي بِالْفَاحِشَةِ الْمُبَيِّنَةِ أَنْ تُؤْذِيَ أَهْلَ زَوْجِهَا فَإِذَا فَعَلَتْ فَإِنْ شَاءَ أَنْ يُخْرِجَهَا مِنْ قَبْلِ أَنْ تَنْقَضِيَ عِدَّتُهَا فَعَلَ .

2. Certain persons of our people have narrated from Ali ibn al-Hassan al-Taymuliy from Ali ibn Asbat from Muhammad ibn Ali ibn Ja‘far who has said the following: “Once al-Ma’mun asked al-Rida’ (a. s.), about the words of Allah, most Majestic, most Glorious, ‘. . . you must not send them out of their homes and they must not go out except if they commit an open indecent act’ He (the Imam) said, . . ‘open indecent act’, is a reference to her troubling the family of the man. If she did he can send her out, if he wants, before the end of her waiting period.’”

مجهول

Divorce of a Woman whose Hayd (menses) is Confusing - Hadith 12102

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ الْعَطَّارِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يُسْتَرَابُ بِهَا وَ مِثْلُهَا تَحْمِلُ وَ مِثْلُهَا لَا تَحْمِلُ وَ لَا تَحِيضُ وَ قَدْ وَاقَعَهَا زَوْجُهَا كَيْفَ يُطَلِّقُهَا إِذَا أَرَادَ طَلَاقَهَا قَالَ لِيُمْسِكْ عَنْهَا ثَلَاثَةَ أَشْهُرٍ ثُمَّ يُطَلِّقُهَا .

1. A number of our people have narrated from Ahmad ibn Muhammad from al-Barqiy from Dawud ibn abu Yazid al-‘ Attar from certain persons of our people who have said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a woman whose Hayd (menses) is confusing, when women like her become pregnant and also women like her do not become pregnant and do not experience Hayd (menses). Her husband has gone to bed with her and about how can he divorce her if he so wants. He (the Imam) said, ‘He must hold back from her for three months then divorce her.’”

مرسل

Divorce of Women Who Hide Their Experiencing Hayd (menses) - Hadith 12103

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ كَيْسَانَ قَالَ كَتَبْتُ إِلَى الرَّجُلِ ( عليه السلام ) أَسْأَلُهُ عَنْ رَجُلٍ لَهُ امْرَأَةٌ مِنْ نِسَاءِ هَؤُلَاءِ الْعَامَّةِ وَ أَرَادَ أَنْ يُطَلِّقَهَا وَ قَدْ كَتَمَتْ حَيْضَهَا وَ طُهْرَهَا مَخَافَةَ الطَّلَاقِ فَكَتَبَ ( عليه السلام ) يَعْتَزِلُهَا ثَلَاثَةَ أَشْهُرٍ وَ يُطَلِّقُهَا .

1. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Ja‘far from al-Hassan ibn Ali ibn Kaysan who has said the following: “I once wrote to the man (a. s.), and asked about the case of a man who has a wife who is of ‘Ammah (the general population). He wants to divorce her but she hides her Hayd (menses) and Hayd (menses)-free period for fear of divorce. He (the Imam) (a. s.), wrote, ‘He can hold back from her for three months, then divorce her.”’

The Case of a Woman who Experiences Hayd (menses) after Every Two or Three Months - Hadith 12104

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ عِنْدَهُ امْرَأَةٌ شَابَّةٌ وَ هِيَ تَحِيضُ كُلَّ شَهْرَيْنِ أَوْ ثَلَاثَةِ أَشْهُرٍ حَيْضَةً وَاحِدَةً كَيْفَ يُطَلِّقُهَا زَوْجُهَا فَقَالَ أَمْرُهَا شَدِيدٌ تُطَلَّقُ طَلَاقَ السُّنَّةِ تَطْلِيقَةً وَاحِدَةً عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشُهُودٍ ثُمَّ تُتْرَكُ حَتَّى تَحِيضَ ثَلَاثَ حِيَضٍ مَتَى حَاضَتْ فَإِذَا حَاضَتْ ثَلَاثاً فَقَدِ انْقَضَتْ عِدَّتُهَاقِيلَ لَهُ وَ إِنْ مَضَتْ سَنَةٌ وَ لَمْ تَحِضْ فِيهَا ثَلَاثَ حِيَضٍ قَالَ إِذَا مَضَتْ سَنَةٌ وَ لَمْ تَحِضْ ثَلَاثَ حِيَضٍ يُتَرَبَّصُ بِهَا بَعْدَ السَّنَةِ ثَلَاثَةَ أَشْهُرٍ ثُمَّ قَدِ انْقَضَتْ عِدَّتُهَا قِيلَ فَإِنْ مَاتَ أَوْ مَاتَتْ فَقَالَ أَيُّهُمَا مَاتَ وَرِثَ صَاحِبُهُ مَا بَيْنَهُ وَ بَيْنَ خَمْسَةَ عَشَرَ شَهْراً .

1. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from Hisham ibn Salim from ‘Ammar al-Sabatiy who has said the following: “Once abu ‘ Abd Allah (a. s.), was asked about the case of a man who has a young wife who experiences Hayd (menses) every two or three months after once and about how he can divorce her. He (the Imam) said, ’Her case is difficult. He can divorce her according to Sunnah once in a Hayd (menses)-free period in the presence of witnesses and without going to bed; then leave her until she experiences Hayd (menses) three times whenever she experiences Hayd (menses). When she experiences three Hayd (menses) her waiting period is complete.’ It then was asked, ‘What happens if one year passes and she does not experience Hayd (menses)?’ He (the Imam) said, ‘If one year passes and she does not experience three Hayd (menses) he waits three months after that (one year) time then her waiting period expires.’ It then asked, ‘What happens if he or she dies?’ He (the Imam) said, ‘Whoever dies, the living one inherits the deceased one from that day up to fifteen months.’”

حسن أو موثق

Waiting Period of a Woman whose Hayd (menses) is Confused - Hadith 12105

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَمْرَانِ أَيُّهُمَا سَبَقَ بَانَتْ مِنْهُ الْمُطَلَّقَةُ الْمُسْتَرَابَةُ تَسْتَرِيبُ الْحَيْضَ إِنْ مَرَّتْ بِهَا ثَلَاثَةُ أَشْهُرٍ بِيضٍ لَيْسَ فِيهَا دَمٌ بَانَتْ بِهِ وَ إِنْ مَرَّتْ بِهَا ثَلَاثُ حِيَضٍ لَيْسَ بَيْنَ الْحَيْضَتَيْنِ ثَلَاثَةُ أَشْهُرٍ بَانَتْ بِالْحَيْضِ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from Zurarah who has said the following: “Abu Ja‘far (a. s.), has stated this Hadith. ’In the case of a woman whose Hayd (menses) is confusing, of the two issues whichever comes first marks a woman’s becoming stranger to her husband. One is passing of three months without any blood discharge and taking place of three Hayd (menses) the two of which are not three months apart from each other.’” According to ibn abu ’Umayr Jamil has made this statement. ‘It can be explained as follows: If three months one day less pass and she experiences Hayd (menses) then three months one day less pass and she experiences Hayd (menses) then three months one day less pass and she experiences Hayd (menses), she counts waiting period with Hayd (menses) in this way. She does not count by months. If three months pass without blood discharge for three months and she does not experience Hayd (menses) she then becomes stranger to her husband.’

حسن

Waiting Period of a Woman whose Hayd (menses) is Confused - Hadith 12106

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنْ عَبْدِ الْكَرِيمِ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ عَبْدٍ صَالِحٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْجَارِيَةُ الشَّابَّةُ الَّتِي لَا تَحِيضُ وَ مِثْلُهَا تَحْمِلُ طَلَّقَهَا زَوْجُهَا قَالَ عِدَّتُهَا ثَلَاثَةُ أَشْهُرٍ .

2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr al-Bazantiy from ‘Abd al-Karim from Muhammad ibn Hakim who has said the following: “I once asked the virtuous servant of Allah about the case of a young girl who does not experience Hayd (menses) when girls like her become pregnant and her husband has divorced her. He (the Imam) said, ’Her waiting period is three months.’”

ضعيف على المشهور

Waiting Period of a Woman whose Hayd (menses) is Confused - Hadith 12107

سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الَّتِي لَمْ تَحِضْ وَ الْمُسْتَحَاضَةِ الَّتِي لَا تَطْهُرُ ثَلَاثَةُ أَشْهُرٍ وَ عِدَّةُ الَّتِي تَحِيضُ وَ يَسْتَقِيمُ حَيْضُهَا ثَلَاثَةُ قُرُوءٍ وَ الْقُرُوءُ جَمْعُ الدَّمِ بَيْنَ الْحَيْضَتَيْنِ.

3. Sahl ibn Ziyad has narrated from Ahmad from ‘Abd al-Karim from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Waiting period of a woman who does not experience Hayd (menses) and the one who experiences Istihadah who does not be become clean is three months. Waiting period of one whose Hayd (menses) is straight is three Quru’ (Hayd free periods). Al-Quru’ (Hayd free period) is the time of accumulation of blood between two Hayd (menses).”’

ضعيف على المشهور

Waiting Period of a Woman whose Hayd (menses) is Confused - Hadith 12108

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الَّتِي تَحِيضُ كُلَّ ثَلَاثَةِ أَشْهُرٍ مَرَّةً كَيْفَ تَعْتَدُّ قَالَ تَنْتَظِرُ مِثْلَ قُرْئِهَا الَّتِي كَانَتْ تَحِيضُ فِيهِ فِي الِاسْتِقَامَةِ فَلْتَعْتَدَّ ثَلَاثَةَ قُرُوءٍ ثُمَّ لْتَزَوَّجْ إِنْ شَاءَتْ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who experiences Hayd (menses) once every three months: if she needs to count a waiting period. He (the Imam) said, ‘She must wait for a period of time equal to that when she experienced Hayd normally; thus she counts her waiting period for three Hayd-free periods. Thereafter she can marry if she so wants.’”

مجهول

Waiting Period of a Woman whose Hayd (menses) is Confused - Hadith 12109

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ فِي الَّتِي تَحِيضُ فِي كُلِّ ثَلَاثَةِ أَشْهُرٍ مَرَّةً أَوْ فِي سِتَّةٍ أَوْ فِي سَبْعَةِ أَشْهُرٍ وَ الْمُسْتَحَاضَةِ الَّتِي لَمْ تَبْلُغِ الْحَيْضَ وَ الَّتِي تَحِيضُ مَرَّةً وَ تَرْتَفِعُ مَرَّةً وَ الَّتِي لَا تَطْمَعُ فِي الْوَلَدِ وَ الَّتِي قَدِ ارْتَفَعَ حَيْضُهَا وَ زَعَمَتْ أَنَّهَا لَمْ تَيْأَسْ وَ الَّتِي تَرَى الصُّفْرَةَ مِنْ حَيْضٍ لَيْسَ بِمُسْتَقِيمٍ فَذَكَرَ أَنَّ عِدَّةَ هَؤُلَاءِ كُلِّهِنَّ ثَلَاثَةُ أَشْهُرٍ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said that the waiting period for women of the following condition is three months. Of such women is one who experiences Hayd (menses) once every three, six or seven months. Another is one who experiences Istihadah and has not reach the age of experiencing Hayd (menses) also one who experiences Hayd (menses) in one month but not in the other month as well as one who has no hope to have a child. Another is one in her menopause who thinks that she is not of such age and the one who sees a yellowish discharge whose Hayd (menses) is not straight’”

صحيح

Waiting Period of a Woman whose Hayd (menses) is Confused - Hadith 12110

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمَرْأَةِ يُطَلِّقُهَا زَوْجُهَا وَ هِيَ تَحِيضُ كُلَّ ثَلَاثَةِ أَشْهُرٍ حَيْضَةً فَقَالَ إِذَا انْقَضَتْ ثَلَاثَةُ أَشْهُرٍ انْقَضَتْ عِدَّتُهَا يُحْسَبُ لَهَا لِكُلِّ شَهْرٍ حَيْضَةٌ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from Shu’ayb from abu Basir who has said the following: “About the case of a woman who is divorced and experiences Hayd (menses) once every three months, abu ‘Abd Allah (a. s.), has said, ‘When three months are over her waiting period is complete. For every month he counts for her one Hayd (menses).”’

صحيح

Waiting Period of a Woman whose Hayd (menses) is Confused - Hadith 12111

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي الْعَبَّاسِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ بَعْدَ مَا وَلَدَتْ وَ طَهُرَتْ وَ هِيَ امْرَأَةٌ لَا تَرَى دَماً مَا دَامَتْ تُرْضِعُ مَا عِدَّتُهَا قَالَ ثَلَاثَةُ أَشْهُرٍ .

7. Ali ibn Ibrahim has narrated from his father from ibn abu Nasr, from Dawud ibn al-Husayn, from abu al-‘Abbas who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces his wife after childbirth and her becoming clean and she is a woman who does not experience Hayd (menses) as long as she breastfeeds and about how much is her waiting period. He (the Imam) said, ‘It is three months.’”

حسن أو موثق

Waiting Period of a Woman whose Hayd (menses) is Confused - Hadith 12112

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الْمَرْأَةِ الَّتِي لَا تَحِيضُ وَ الْمُسْتَحَاضَةِ الَّتِي لَا تَطْهُرُ ثَلَاثَةُ أَشْهُرٍ وَ عِدَّةُ الَّتِي تَحِيضُ وَ يَسْتَقِيمُ حَيْضُهَا ثَلَاثَةُ قُرُوءٍقَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنِ ارْتَبْتُمْ مَا الرِّيبَةُ فَقَالَ مَا زَادَ عَلَى شَهْرٍ فَهُوَ رِيبَةٌ فَلْتَعْتَدَّ ثَلَاثَةَ أَشْهُرٍ وَ لْتَتْرُكِ الْحَيْضَ وَ مَا كَانَ فِي الشَّهْرِ لَمْ تَزِدْ فِي الْحَيْضِ عَلَيْهِ ثَلَاثَ حِيَضٍ فَعِدَّتُهَا ثَلَاثُ حِيَضٍ .

8. Ali has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The waiting period of a woman who does not experience Hayd (menses) and one who experiences Istihadah which does not become clean for three months, their waiting period is three months. Waiting period of a woman whose Hayd is straight is three Hayd-free periods.’ I then asked about the meaning of the words of Allah, most Majestic, most Glorious, ‘. . . if you have doubt.’ He (the Imam) said, ‘This ‘doubt’ is about what is more than one month, thus, she counts her waiting period for three months and ignores Hayd. Whatever of Hayd is in a month which does not increase in Hayd her waiting period is three cycles of Hayd.”’

حسن

Waiting Period of a Woman whose Hayd (menses) is Confused - Hadith 12113

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ أَيُّ الْأَمْرَيْنِ سَبَقَ إِلَيْهَا فَقَدِ انْقَضَتْ عِدَّتُهَا إِنْ مَرَّتْ ثَلَاثَةُ أَشْهُرٍ لَا تَرَى فِيهَا دَماً فَقَدِ انْقَضَتْ عِدَّتُهَا وَ إِنْ مَرَّتْ ثَلَاثَةُ أَقْرَاءٍ فَقَدِ انْقَضَتْ عِدَّتُهَا .

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Faddal from ibn Bukayr from Zurarah who has said the following: “One of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has stated this Hadith. ‘Of the two issues whichever comes first, it marks the end of her waiting period: one is passing of three months in which she does not see Hayd (menses), thus her waiting period ends. If three Hayd-free periods pass this also marks the end of her waiting period.’”

موثق

Waiting Period of a Woman whose Hayd (menses) is Confused - Hadith 12114

مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ إِذَا نَظَرَتْ فَلَمْ تَجِدِ الْأَقْرَاءَ إِلَّا ثَلَاثَةَ أَشْهُرٍ فَإِذَا كَا��َتْ لَا يَسْتَقِيمُ لَهَا حَيْضٌ تَحِيضُ فِي الشَّهْرِ مِرَاراً فَإِنَّ عِدَّتَهَا عِدَّةُ الْمُسْتَحَاضَةِ ثَلَاثَةُ أَشْهُرٍ وَ إِذَا كَانَتْ تَحِيضُ حَيْضاً مُسْتَقِيماً فَهُوَ فِي كُلِّ شَهْرٍ حَيْضَةٌ بَيْنَ كُلِّ حَيْضَتَيْنِ شَهْرٌ وَ ذَلِكَ الْقُرْءُ .

10. Muhammad has narrated from Ahmad from Ali ibn al-Hakam from Musa ibn Bakr from Zurarah who has said the following: “He (the Imam) (a. s.), has said, ‘If she waits and does not find the Hayd (menses)-free period except three months then if her Hayd (menses) is not straight. If she experiences Hayd in a month several times such woman’s waiting period is like the waiting period of one who experiences Istihadah, whose ‘Iddah (waiting period) is three months. If she experiences Hayd straightly, thus, in every month is one Hayd and between two Hayd (menses) one month of time it is the Hayd-free period.’”

ضعيف على المشهور

Waiting Period of a Woman whose Hayd (menses) is Confused - Hadith 12115

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ هَارُونَ بْنِ حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي امْرَأَةٍ طُلِّقَتْ وَ قَدْ طَعَنَتْ فِي السِّنِّ فَحَاضَتْ حَيْضَةً وَاحِدَةً ثُمَّ ارْتَفَعَ حَيْضُهَا فَقَالَ تَعْتَدُّ بِالْحَيْضَةِ وَ شَهْرَيْنِ مُسْتَقْبِلَيْنِ فَإِنَّهَا قَدْ يَئِسَتْ مِنَ الْمَحِيضِ .

11. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Yazid ibn Ishaq Sha‘ir from Harun ibn Hamzah who has said the following: “About the case of a woman who is divorced and is old but experiences Hayd (menses) once then her Hayd stops, abu ‘Abd Allah (a. s.), has said, ‘She must count her waiting period for one Hayd and two months in future because she has reached menopause.’”

صحيح على الظاهر

The Word of Women are Accepted in Matters of Hayd (menses) - Hadith 12116

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْعِدَّةُ وَ الْحَيْضُ لِلنِّسَاءِ إِذَا ادَّعَتْ صُدِّقَتْ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘Waiting period and Hayd (menses) are for women. If they say something about it their words are accepted.”’

حسن

A Woman Confused about Pregnancy - Hadith 12117

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَمِعْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) يَقُولُ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ فَادَّعَتْ حَبَلًا انْتَظَرَ تِسْعَةَ أَشْهُرٍ فَإِنْ وَلَدَتْ وَ إِلَّا اعْتَدَّتْ ثَلَاثَةَ أَشْهُرٍ ثُمَّ قَدْ بَانَتْ مِنْهُ .

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il has narrated from af-Fadf ibn Shadhan from all from Ibn Abi ‘Umayr from ‘Abd al-Rahman ibn al-Hajj aj who has said the following: “I once heard abu Ibrahim (a. s.), saying, ’If one divorces his wife and she claims to be pregnant, he must wait for nine months if she gives birth, otherwise, she counts a waiting period of three months.’”

حسن كالصحيح

A Woman Confused about Pregnancy - Hadith 12118

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْمَرْأَةُ الشَّابَّةُ الَّتِي تَحِيضُ مِثْلُهَا يُطَلِّقُهَا زَوْجُهَا فَيَرْتَفِعُ طَمْثُهَا كَمْ عِدَّتُهَا قَالَ ثَلَاثَةُ أَشْهُرٍ قُلْتُ فَإِنَّهَا ادَّعَتِ الْحَبَلَ بَعْدَ ثَلَاثَةِ أَشْهُرٍ قَالَ عِدَّتُهَا تِسْعَةُ أَشْهُرٍ قُلْتُ فَإِنَّهَا ادَّعَتِ الْحَبَلَ بَعْدَ تِسْعَةِ أَشْهُرٍ قَالَ إِنَّمَا الْحَبَلُ تِسْعَةُ أَشْهُرٍ قُلْتُ تَزَوَّجُ قَالَ تَحْتَاطُ بِثَلَاثَةِ أَشْهُرٍ قُلْتُ فَإِنَّهَا ادَّعَتْ بَعْدَ ثَلَاثَةِ أَشْهُرٍ قَالَ لَا رِيبَةَ عَلَيْهَا تَزَوَّجُ إِنْ شَاءَتْ .

2. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn abu Hamzah from Muhammad ibn Hakim who has said the following: “I once asked abu al-Hassan (a. s.), about the case of a woman who is young and other women like her experience Hayd (menses). She is divorced: then her Hayd stops. How long is her waiting period? He (the Imam) said, ‘It is three months.’ I then asked that she has claimed to be pregnant after three months. He (the Imam) said, ‘Her waiting period is nine months.’ I then said that after nine months she has claimed to be pregnant. He (the Imam) said, ‘Pregnancy is for nine months.’ I then asked, ‘Can she marry?’ He (the Imam) said, ‘She must observe precaution for three months.’ I then said that after three months she has claimed. He (the Imam) said, ‘There is no doubt about her, so she can marry if she wants.’”

حسن أو موثق

A Woman Confused about Pregnancy - Hadith 12119

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنِ ابْنِ حَكِيمٍ عَنْ أَبِي إِبْرَاهِيمَ أَوْ أَبِيهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمُطَلَّقَةِ يُطَلِّقُهَا زَوْجُهَا فَتَقُولُ أَنَا حُبْلَى فَتَمْكُثُ سَنَةً قَالَ إِنْ جَاءَتْ بِهِ لِأَكْثَرَ مِنْ سَنَةٍ لَمْ تُصَدَّقْ وَ لَوْ سَاعَةً وَاحِدَةً فِي دَعْوَاهَا .

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn Hakim who has said the following: “About the case of a woman who is divorced and she claims to be pregnant; so she waits for one year, abu Ibrahim or his father (a. s.), has said, ‘If she comes up with such claim after a year it is not accepted even if it is one hour more.’”

ضعيف على المشهور

A Woman Confused about Pregnancy - Hadith 12120

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْمَرْأَةُ الشَّابَّةُ الَّتِي تَحِيضُ مِثْلُهَا يُطَلِّقُهَا زَوْجُهَا فَيَرْتَفِعُ طَمْثُهَا مَا عِدَّتُهَا قَالَ ثَلَاثَةُ أَشْهُرٍ قُلْتُ جُعِلْتُ فِدَاكَ فَإِنَّهَا تَزَوَّجَتْ بَعْدَ ثَلَاثَةِ أَشْهُرٍ فَتَبَيَّنَ بِهَا بَعْدَ مَا دَخَلَتْ عَلَى زَوْجِهَا أَنَّهَا حَامِلٌ قَالَ هَيْهَاتَ مِنْ ذَلِكَ يَا ابْنَ حَكِيمٍ رَفْعُ الطَّمْثِ ضَرْبَانِ إِمَّا فَسَادٌ مِنْ حَيْضَةٍ فَقَدْ حَلَّ لَهَا الْأَزْوَاجُ وَ لَيْسَ بِحَامِلٍ وَ إِمَّا حَامِلٌ فَهُوَ تَسْتَبِينُ فِي ثَلَاثَةِ أَشْهُرٍ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ جَعَلَهُ وَقْتاً يَسْتَبِينُ فِيهِ الْحَمْلُقَالَ قُلْتُ فَإِنَّهَا ارْتَابَتْ قَالَ عِدَّتُهَا تِسْعَةُ أَشْهُرٍ قُلْتُ فَإِنَّهَا ارْتَابَتْ بَعْدَ تِسْعَةِ أَشْهُرٍ قَالَ إِنَّمَا الْحَمْلُ تِسْعَةُ أَشْهُرٍ قُلْتُ فَتَزَوَّجُ قَالَ تَحْتَاطُ بِثَلَاثَةِ أَشْهُرٍ قُلْتُ فَإِنَّهَا ارْتَابَتْ بَعْدَ ثَلَاثَةِ أَشْهُرٍ قَالَ لَيْسَ عَلَيْهَا رِيبَةٌ تَتَزَوَّجُ .

4. Humayd ibn Ziyad has narrated from ibn Sama‘ah and Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Muhammad ibn Hakim who has said the following: “I once asked the virtuous servant (a. s.), about the case of a woman who is young and women like her experience Hayd (menses). Her husband divorces her and her Hayd stops. How long is her waiting period? He (the Imam) said, ‘It is three months.’ I then said that she after three months became married and after going with her husband it was found that she is pregnant. He (the Imam) said, ‘This cannot happen, O ibn Hakim. Stoppage of Hayd is because of two reasons; it is because of disorder in Hayd in which case husbands were lawful for her, but she was not pregnant or that she is pregnant in which case it becomes apparent in three months because Allah, most Majestic, most Glorious, has set a time for it in which time pregnancy becomes apparent.’ I then asked, ‘What happens if she has doubts?’ He (the Imam) said, ‘Her ‘Iddah (waiting period) is nine months.’ I then said that she after nine months has doubts. He (the Imam) said, ‘Pregnancy is for nine months only.’ I then asked if she could marry. He (the Imam) said, ‘She must observe precaution for three months.’ I then said that she has doubts after three months.’ He (the Imam) said, ‘There is no doubt in her case, so she can marry if she wants.’”

حسن

A Woman Confused about Pregnancy - Hadith 12121

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ فَلَمَّا مَضَتْ ثَلَاثَةُ أَشْهُرٍ ادَّعَتْ حَبَلًا قَالَ يُنْتَظَرُ بِهَا تِسْعَةَ أَشْهُرٍ قَالَ قُلْتُ فَإِنَّهَا ادَّعَتْ بَعْدَ ذَلِكَ حَبَلًا قَالَ هَيْهَاتَ هَيْهَاتَ إِنَّمَا يَرْتَفِعُ الطَّمْثُ مِنْ ضَرْبَيْنِ إِمَّا حَبَلٍ بَيِّنٍ وَ إِمَّا فَسَادٍ مِنَ الطَّمْثِ وَ لَكِنَّهَا تَحْتَاطُ بِثَلَاثَةِ أَشْهُرٍ بَعْدُوَ قَالَ أَيْضاً فِي الَّتِي كَانَتْ تَطْمَثُ ثُمَّ يَرْتَفِعُ طَمْثُهَا سَنَةً كَيْفَ تُطَلَّقُ قَالَ تُطَلَّقُ بِالشُّهُودِ

5. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa from Yunus from Muhammad ibn Hakim who has said the following: “I once asked abu ‘Abd Allah, or abu al-Hassan (a. s.), about the case of a man who divorces his wife and after three months she claims to be pregnant. He (the Imam) said, ‘There is a waiting for her for nine months.’ I then said, ‘She has claimed to be pregnant after that. He (the Imam) said, ‘This is far from reality. Hayd (menses) stops for two reasons, because of a clear pregnancy or disorder in Hayd. However, she can remain cautious for three months thereafter.’ “He (the narrator) also asked about a woman who experienced Hayd and then it stopped after one year and about how she is divorced. He (the Imam) said, ‘She is divorced in the presence of witnesses.’” (The following paragraph does not seem to be part of Hadith ) Certain ones have said that if he wants to divorce her, she does not experience Hayd (menses) and he has gone to bed with her; he can place her in quarantine. He must hold back from her for three months from the time a divorced woman becomes stranger to her husband, a woman whose Hayd (menses) is straight if pregnancy becomes clear, otherwise, he can divorce her once in the presence of two witnesses. If he leaves her for three months she becomes stranger by one divorce. If he wants to divorce her three times, he can leave her for one month, then go back to her, then divorce her for the second time, then hold back from her three months to place her in quarantine; if pregnancy becomes clear thereafter he only has to divorce her once.”

ضعيف على المشهور

Maintenance of Pregnant Divorced Women - Hadith 12122

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْحَامِلُ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ عَلَيْهِ نَفَقَتُهَا بِالْمَعْرُوفِ حَتَّى تَضَعَ حَمْلَهَا .

1. Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “Abu Ja’far (a. s.), has said, ‘Waiting period of a pregnant divorcee expires at childbirth and he must pay for her maintenance in fairness until childbirth.’”

حسن

Maintenance of Pregnant Divorced Women - Hadith 12123

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ الْمَرْأَةَ وَ هِيَ حُبْلَى أَنْفَقَ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا فَإِذَا وَضَعَتْهُ أَعْطَاهَا أَجْرَهَا وَ لَا يُضَارَّهَا إِلَّا أَنْ يَجِدَ مَنْ هُوَ أَرْخَصُ أَجْراً مِنْهَا فَإِنْ هِيَ رَضِيَتْ بِذَلِكَ الْأَجْرِ فَهِيَ أَحَقُّ بِابْنِهَا حَتَّى تَفْطِمَهُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ’Isma‘il from Muhammad ibn al-Fudayl from abu al-Sabbah al- Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man divorces his pregnant wife he must pay for her maintenance until childbirth. When she gives birth, he must pay her wages without causing any harm to her, unless he finds someone who breastfeeds for less. If she also agrees for less then she has the priority to have her son until weaning.’”

مجهول

Maintenance of Pregnant Divorced Women - Hadith 12124

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحُبْلَى الْمُطَلَّقَةُ يُنْفَقُ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا وَ هِيَ أَحَقُّ بِوَلَدِهَا إِنْ تُرْضِعْهُ بِمَا تَقْبَلُهُ امْرَأَةٌ أُخْرَى إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لا تُضَارَّ والِدَةٌ بِوَلَدِها وَ لا مَوْلُودٌ لَهُ بِوَلَدِهِ وَ عَلَى الْوارِثِ مِثْلُ ذلِكَقَالَ كَانَتِ الْمَرْأَةُ مِنَّا تَرْفَعُ يَدَهَا إِلَى زَوْجِهَا إِذَا أَرَادَ مُجَامَعَتَهَا فَتَقُولُ لَا أَدَعُكَ لِأَنِّي أَخَافُ أَنْ أَحْمِلَ عَلَى وَلَدِي وَ يَقُولُ الرَّجُلُ لَا أُجَامِعُكِ إِنِّي أَخَافُ أَنْ تَعْلَقِي فَأَقْتُلَ وَلَدِي فَنَهَى اللَّهُ عَزَّ وَ جَلَّ أَنْ تُضَارَّ الْمَرْأَةُ الرَّجُلَ وَ أَنْ يُضَارَّ الرَّجُلُ الْمَرْأَةَوَ أَمَّا قَوْلُهُ وَ عَلَى الْوارِثِ مِثْلُ ذلِكَ فَإِنَّهُ نَهَى أَنْ يُضَارَّ بِالصَّبِيِّ أَوْ يُضَارَّ أُمُّهُ فِي رَضَاعِهِ وَ لَيْسَ لَهَا أَنْ تَأْخُذَ فِي رَضَاعِهِ فَوْقَ حَوْلَيْنِ كَامِلَيْنِ وَ إِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا قَبْلَ ذَلِكَ كَانَ حَسَناً وَ الْفِصَالُ هُوَ الْفِطَامُ .

3. Ali has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “A pregnant divorcee must receive her maintenance until childbirth, and she has the priority to breastfeed the child for wages equal to what another woman asks. Allah, most Majestic, most Glorious, has said, ‘A mother must not be harmed because of her child or the father because of the child and the heirs also bear such responsibility.’ (2:232) He (the Imam) said, ‘A woman (from us) would raise her hand before her husband, when he wanted to go to bed with her, and say, ‘I do not want to allow you because I fear of becoming pregnant with my child.’ The man would say, ‘I do not want to go to bed with you for my fear of suspending you, thus killing my child.’ Allah prohibited a woman’s harming a man or a man’s harming a woman’ and His words ‘. . . the heirs also bear the same responsibility’ is a prohibition against harming the child or his mother in breastfeeding. She must not charge for breastfeeding for more than two complete years. If they with mutual agreement wean the child before such time, it is fine.’”

حسن

Maintenance of Pregnant Divorced Women - Hadith 12125

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ هِيَ حُبْلَى قَالَ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ عَلَيْهِ نَفَقَتُهَا حَتَّى تَضَعَ حَمْلَهَا .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from ‘Abd Allah ibn al-Mughirah from ‘Abd Allah ibn Sinan who has said the following: “About the case of a woman who is pregnant and is divorced, abu ‘Abd Allah (a. s.), has said, ‘Her waiting period ends with childbirth and he must pay for her maintenance until she gives birth.’”

صحيح

A Woman Divorcee Three Times Does not have the Right for Lodging or Maintenance - Hadith 12126

أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ كُلِّهِمْ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُطَلَّقَةَ ثَلَاثاً لَيْسَ لَهَا نَفَقَةٌ عَلَى زَوْجِهَا إِنَّمَا هِيَ لِلَّتِي لِزَوْجِهَا عَلَيْهَا رَجْعَةٌ .

1. Al-‘Abbas al-Razzaz from Ayyub ibn Nuh and Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from and Humayd ibn Ziyad from ibn Sama‘ah all from Safwan ibn Yahya from Musa ibn Bakr from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘A woman divorced three times does not have the right to ask for her maintenance from her husband. Such right becomes due on a husband who has the right to go back to her.’”

ضعيف على المشهور

A Woman Divorcee Three Times Does not have the Right for Lodging or Maintenance - Hadith 12127

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ ثَلَاثاً عَلَى السُّنَّةِ هَلْ لَهَا سُكْنَى أَوْ نَفَقَةٌ قَالَ لَا .

2. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who is divorced three times according to Sunnah; if she deserves maintenance and accommodation. He (the Imam) said, ‘No, it does not apply to her case.”’

موثق

A Woman Divorcee Three Times Does not have the Right for Lodging or Maintenance - Hadith 12128

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى أَوْ رَجُلٍ عَنْ حَمَّادٍ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْمُطَلَّقَةِ ثَلَاثاً أَ لَهَا سُكْنَى وَ نَفَقَةٌ قَالَ حُبْلَى هِيَ قُلْتُ لَا قَالَ لَا .

3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa or a man from Hammad from Shu’ayb from abu Basir who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about the case of a woman who is divorced three times; if she deserves maintenance and accommodation. He (the Imam) asked, ‘Is she pregnant?’ I replied, ‘No, she is not pregnant.’ He (the Imam) said, ‘No, she does not deserve it.’”

مرسل

A Woman Divorcee Three Times Does not have the Right for Lodging or Maintenance - Hadith 12129

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُطَلَّقَةُ ثَلَاثاً لَيْسَ لَهَا نَفَقَةٌ عَلَى زَوْجِهَا إِنَّمَا ذَلِكَ لِلَّتِي لِزَوْجِهَا عَلَيْهَا رَجْعَةٌ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘A woman who is divorced three times does not deserve maintenance from her husband; it is for the one whose husband has the right to go back to her.’”

ضعيف على المشهور

A Woman Divorcee Three Times Does not have the Right for Lodging or Maintenance - Hadith 12130

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قُلْتُ الْمُطَلَّقَةُ ثَلَاثاً أَ لَهَا سُكْنَى أَوْ نَفَقَةٌ فَقَالَ حُبْلَى هِيَ فَقُلْتُ لَا قَالَ لَيْسَ لَهَا سُكْنَى وَ لَا نَفَقَةٌ .

5. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid and Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about the case of a woman who is divorced three times: if she deserves maintenance and accommodation. He (the Imam) asked, ‘Is she pregnant?’ I replied, ‘No, she is not pregnant.’ He (the Imam) said, ‘No, she does not deserve it.’”

حسن

Benefits for a Divorced Woman - Hadith 12131

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ أَ يُمَتِّعُهَا قَالَ نَعَمْ أَ مَا يُحِبُّ أَنْ يَكُونَ مِنَ الْمُحْسِنِينَ أَ مَا يُحِبُّ أَنْ يَكُونَ مِنَ الْمُتَّقِينَ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs ibn af-Bakhtariy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who divorces his wife; if he can benefit her. He (the Imam) said, ’Yes, does he not want to be of the people of good deeds, does he not want to be of the pious people?”’

حسن

Benefits for a Divorced Woman - Hadith 12132

علي بن إبراهيم، عن أبيه، وعدة من أصحابنا، عن سهل بن زياد، عن البزنطي قال: ذكر بعض أصحابنا أن متعة المطلقة فريضة.

2. Ali ibn Ibrahim has narrated from his father and a number of our people have narrated from Sahl ibn Ziyad from al-Bazantiy who has said the following: “Certain persons of our people have mentioned that benefiting a divorced woman is obligatory.’”

حسن موقوف

Benefits for a Divorced Woman - Hadith 12133

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيُّ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ قَالَ مَتَاعُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ وَ كَيْفَ لَا يُمَتِّعُهَا وَ هِيَ فِي عِدَّتِهَا تَرْجُوهُ وَ يَرْجُوهَا وَ يُحْدِثُ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمَا مَا يَشَاءُوَ قَالَ إِذَا كَانَ الرَّجُلُ مُوَسَّعاً عَلَيْهِ مَتَّعَ امْرَأَتَهُ بِالْعَبْدِ وَ الْأَمَةِ وَ الْمُقْتِرُ يُمَتِّعُ بِالْحِنْطَةِ وَ الشَّعِيرِ وَ الزَّبِيبِ وَ الثَّوْبِ وَ الدَّرَاهِمِ وَ إِنَّ الْحَسَنَ بْنَ عَلِيٍّ ( عليه السلام ) مَتَّعَ امْرَأَةً لَهُ بِأَمَةٍ وَ لَمْ يُطَلِّقِ امْرَأَةً إِلَّا مَتَّعَهَا .

3. Ahmad ibn Muhammad from ibn abu Nasr has narrated from al-Bazantiy from ‘Abd al-Karim from al-Halabiy who has said the following: “About the words of Allah, most Majestic, most Glorious, ‘. . . divorced women have rights on the pious ones,’ (2:241) abu ‘Abd Allah (a. s.), has said, ‘It is benefiting her after her waiting period ends. An affluent man or one who is not affluent, each must benefit according to their abilities. During the waiting period, however, why he should not benefit her when she is in her waiting period and hopes for him as well as he hopes for her that Allah, most Majestic, most Glorious, as He wills, may make something happen for them?’ He (the Imam) said, ‘If a man is affluent he benefits his wife with servants and a not-so-affluent one benefits with wheat [and barley], raisins, clothes and dirham. Al-Hassan, ibn Ali (a. s.), benefited his wife with a slave-girl. He (a. s.), benefited all the women that he divorced.’”

حسن أو موثق

Benefits for a Divorced Woman - Hadith 12134

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ قَالَ مَتَاعُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُقَالَ كَيْفَ يُمَتِّعُهَا فِي عِدَّتِهَا وَ هِيَ تَرْجُوهُ وَ يَرْجُوهَا وَ يُحْدِثُ اللَّهُ مَا يَشَاءُ أَمَا إِنَّ الرَّجُلَ الْمُوسِعَ يُمَتِّعُ الْمَرْأَةَ بِالْعَبْدِ وَ الْأَمَةِ وَ يُمَتِّعُ الْفَقِيرُ بِالْحِنْطَةِ [بِالتَّمْرِ] وَ الزَّبِيبِ وَ الثَّوْبِ وَ الدَّرَاهِمِ وَ إِنَّ الْحَسَنَ بْنَ عَلِيٍّ ( عليه السلام ) مَتَّعَ امْرَأَةً طَلَّقَهَا بِأَمَةٍ وَ لَمْ يَكُنْ يُطَلِّقُ امْرَأَةً إِلَّا مَتَّعَهَا .حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ إِلَّا أَنَّهُ قَالَ وَ كَانَ الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) يُمَتِّعُ نِسَاءَهُ بِالْأَمَةِ .

4. Humayd ibn Ziyad has narrated from Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan and Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama‘ah all abu ‘Abd Allah (a. s.), who has said the following: “About the words of Allah, most Majestic, most Glorious, ‘. . . divorced women must be benefited with fairness; it is a right on the pious ones’, abu ‘Abd Allah (a. s.), has stated this Hadith. ‘It is after the end of waiting period, and about, ‘an affluent man and one not-so-affluent each according to their abilities’, he (the Imam) said, ‘Why should he not benefit her during her waiting period when she hopes and he hopes that Allah by His will may make something good to happen for them? An affluent man must benefits his woman with servant and one not affluent, benefit with wheat, (dates), raisins, clothes and dirham. Al-Hassan ibn Ali (a. s.), benefited the woman he divorced with a slave-girl. He (the Imam) benefited all the women he divorced.’” Humayd ibn Ziyad has narrated from ibn Sanaa ‘ah from Muhammad ibn Ziyad from Mu’awiyah ibn ‘Ammar from abu ‘Abd Allah (a. s.), a similar Hadith except that he has said, ‘Al-Hassan ibn Ali (a. s.), would benefit his women with slave-girls.’”

موثق

Benefits for a Divorced Woman - Hadith 12135

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ مَا أَدْنَى ذَلِكَ الْمَتَاعِ إِذَا كَانَ مُعْسِراً لَا يَجِدُ قَالَ خِمَارٌ أَوْ شِبْهُهُ .

5. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from ‘Abd al-Karim from abu Nasr who has said the following: “I once asked abu Ja’far (a. s.), about the words of Allah, most Majestic, most Glorious, ‘. . . divorced women must be benefited with fairness. It is a right on the pious ones,’ and about what is the minimum of such benefits if one is not affluent. He (the Imam) said, ‘It is a scarf or similar things.’”

موثق

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12136

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَقَدْ بَانَتْ مِنْهُ وَ تَتَزَوَّجُ إِنْ شَاءَتْ مِنْ سَاعَتِهَا وَ إِنْ كَانَ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ الْمَهْرِ وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا مَهْراً فَلْيُمَتِّعْهَا .

1. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and al-‘Abbas Muhammad ibn Ja‘far al-Razzaz from Ayyub ibn Nuh and Humayd ibn Ziyad has narrated from ibn Sama‘ah all from Safwan from ibn Muskan from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man divorces his wife before going to bed with her, she becomes stranger to him and she can marry if she wants in the same hour after divorce. If mahr (dower) is set, she deserves one-half of it but if mahr (dower) is not set he must benefit her.’”

صحيح

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12137

صَفْوَانُ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ وَ عَلِيٌّ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَ قَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ ما فَرَضْتُمْ إِلَّا أَنْ يَعْفُونَ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ قَالَ هُوَ الْأَبُ أَوِ الْأَخُ أَوِ الرَّجُلُ يُوصَى إِلَيْهِ وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ فَيَبْتَاعُ لَهَا فَتُجِيزُ فَإِذَا عَفَا فَقَدْ جَازَ .

2. Safwan has narrated from in from abu Basir and Ali has narrated from his father and A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid f, ‘Uthman ibn ‘Isa from Sama‘ah all from abu ‘Abd Allah (a. s.), who has said the following: “The following are the words of Allah, most Majestic, most Glorious. ‘If you divorce them before you touch them and if you have set mahr (dower) for them that must be paid them one-half of it is payable unless it is waved or one who has authority in the matter of marriage waves it.’ (2:237) Abu ‘Abd Allah (a. s.), has said, ‘Of people with such authority is the father, or brother or the executor of the will and those whose command in the assets of the woman is effective to buy certain things and she authorizes, if such person waves, then it is permissible. 5 ”

صحيح

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12138

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ عَلَيْهِ نِصْفُ الْمَهْرِ إِنْ كَانَ فَرَضَ لَهَا شَيْئاً وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا فَلْيُمَتِّعْهَا عَلَى نَحْوِ مَا يُمَتَّعُ مِثْلُهَا مِنَ النِّسَاءِقَالَ وَ قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ قَالَ هُوَ الْأَبُ وَ الْأَخُ وَ الرَّجُلُ يُوصَى إِلَيْهِ وَ الرَّجُلُ يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ فَيَبِيعُ لَهَا وَ يَشْتَرِي لَهَا فَإِذَا عَفَا فَقَدْ جَازَ .

3. Ali has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “About the case of a man who divorces his wife before going to bed with her, abu ‘Abd Allah (a. s.), has stated this Hadith. ‘He owes to her one-half of mahr (dower) if he has set something for her; but if he has not set anything for her he must benefit her like the benefits that similar women receive. 5 The words of Allah, most Majestic, most Glorious, say, ‘. . . or it is waived by the one who has authority in the matters of marriage. . .’ He (the Imam) said, ‘Of such people is father, or a brother or the executor of the will or a man who is authorized in dealing with the assets of the woman to buy for her and he buys if he waves, it then is effective. 555

حسن

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12139

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ تَزَوَّجَ امْرَأَةً عَلَى مِائَةِ شَاةٍ ثُمَّ سَاقَ إِلَيْهَا الْغَنَمَ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا وَ قَدْ وَلَدَتِ الْغَنَمُ قَالَ إِنْ كَانَتِ الْغَنَمُ حَمَلَتْ عِنْدَهُ رَجَعَ بِنِصْفِهَا وَ نِصْفِ أَوْلَادِهَا وَ إِنْ لَمْ يَكُنِ الْحَمْلُ عِنْدَهُ رَجَعَ بِنِصْفِهَا وَ لَمْ يَرْجِعْ مِنَ الْأَوْلَادِ بِشَيْ‏ءٍ .مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ إِلَّا أَنَّهُ قَالَ سَاقَ إِلَيْهَا غَنَماً وَ رَقِيقاً فَوَلَدَتِ الْغَنَمُ وَ الرَّقِيقُ .

4. Ali has narrated from his father from Ibn Abi ‘Umayr from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who marries a woman and sets a mahr (dower) of one hundred sheep. He then delivers them to her, then divorces her before going to bed with her and the sheep have given birth to their young. He (the Imam) said, ‘If the sheep had become pregnant with him she must return one-half of them and one-half of the young ones; but if they did not become pregnant with him she must return one-half of the sheep but not the young ones. 555 Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Ubayd ibn Zurarah who has narrated the following: “He has narrated a similar Hadith from abu ‘Abd Allah (a. s.), except that he has said, ‘He delivered sheep and slaves, then sheep and slaves gave birth. 555

حسن أو موثق

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12140

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ الرَّتْقَاءَ أَوِ الْجَارِيَةَ الْبِكْرَ فَيُطَلِّقُهَا سَاعَةً تُدْخَلُ عَلَيْهِ فَقَالَ هَاتَانِ يَنْظُرُ إِلَيْهِمَا مَنْ يُوثَقُ بِهِ مِنَ النِّسَاءِ فَإِنْ كُنَّ عَلَى حَالِهِنَّ كَمَا أُدْخِلْنَ عَلَيْهِ فَإِنَّ لَهُنَّ نِصْفَ الصَّدَاقِ الَّذِي فَرَضَ لَهَا وَ لَا عِدَّةَ عَلَيْهَا مِنْهُ .

5. Muhammad has narrated from Ahmad from ibn Mahbub, from ibn Bukayr from ibn Ri’ab from Zurarah who has said the following: “About the case of a man who marries a non-virgin woman or a virgin one and divorces her in the hour that she enters his house, abu Ja‘far (a. s.), has stated this Hadith. ‘Trustworthy women must examine them and if they find such woman with the condition before she came to him then she deserves one-half of the mahr (dower) which is set for her and she does not need to count any waiting period.’”

صحيح

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12141

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً بِأَلْفِ دِرْهَمٍ فَأَعْطَاهَا عَبْداً لَهُ آبِقاً وَ بُرْدَ حِبَرَةٍ بِالْأَلْفِ الَّتِي أَصْدَقَهَا فَقَالَ إِذَا رَضِيَتْ بِالْعَبْدِ وَ كَانَ قَدْ عَرَفَتْهُ فَلَا بَأْسَ إِذَا هِيَ قَبَضَتِ الثَّوْبَ وَ رَضِيَتْ بِالْعَبْدِ قُلْتُ فَإِنْ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَا مَهْرَ لَهَا وَ تَرُدُّ عَلَيْهِ خَمْسَمِائَةِ دِرْهَمٍ وَ يَكُونُ الْعَبْدُ لَهَا .

6. Muhammad ibn Ahmad has narrated from ibn Mahbub from Jamil ibn Salih from al-Fudayl ibn Yasar who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who marries a woman and sets a mahr (dower) of one thousand dirham and gives her a runaway slave and a gown of Hibr for the one thousand set as mahr (dower). He (the Imam) said, ’If she knows about the slave and has agreed, then it is not unlawful if she has taken delivery of the cloths and has agreed about the slave.’ I then asked, ’What happens if he divorces her before going to bed with her? He (the Imam) said, ‘She has no mahr (dower) and she must return five hundred dirham and the slave is for her.’”

صحيح

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12142

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَ جَعَلَ صَدَاقَهَا أَبَاهَا عَلَى أَنْ تَرُدَّ عَلَيْهِ أَلْفَ دِرْهَمٍ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا مَا يَنْبَغِي لَهَا أَنْ تَرُدَّ عَلَيْهِ وَ إِنَّمَا لَهَا نِصْفُ الْمَهْرِ وَ أَبُوهَا شَيْخٌ قِيمَتُهُ خَمْسُمِائَةِ دِرْهَمٍ وَ هُوَ يَقُولُ لَوْ لَا أَنْتُمْ لَمْ أَبِعْهُ بِثَلَاثَةِ آلَافِ دِرْهَمٍ فَقَالَ لَا يُنْظَرُ فِي قَوْلِهِ وَ لَا تَرُدُّ عَلَيْهِ شَيْئاً .

7. Humayd ibn Ziyad has narrated from ibn Sama‘ah from more than one person from Aban ibn ‘Uthman from ibn abu Ya‘fur who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who marries a woman and has set her father as her mahr (dower) and that she must return one thousand dirham to him. He then divorces her before going to bed with her. What must she return to him when she deserves only one- half of the mahr (dower )? Her father is an old man who is worth only five hundred dirham and he says, ’Were it not because of you I would not sell him for three thousand dirham. He (the Imam) said, ‘His words are not considered and nothing is returned to him.’”

مرسل كالموثق

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12143

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ رَزِينٍ عَنْ شِهَابٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً بِأَلْفِ دِرْهَمٍ فَأَدَّاهَا إِلَيْهَا فَوَهَبَتْهَا لَهُ وَ قَالَتْ أَنَا فِيكَ أَرْغَبُ فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ يَرْجِعُ عَلَيْهَا بِخَمْسِمِائَةِ دِرْهَمٍ .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Salih ibn Razin from Shihab who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who marries a woman for one thousand dirham and pays to her; but she gives it as a gift to him and says, ‘I am interested in you.’ He then divorces her before going to bed with her.’ He (the Imam) said, ‘He must return to her five hundred dirham.’”

مجهول

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12144

مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأَمْهَرَهَا أَلْفَ دِرْهَمٍ وَ دَفَعَهَا إِلَيْهَا فَوَهَبَتْ لَهُ خَمْسَمِائَةِ دِرْهَمٍ وَ رَدَّتْهَا عَلَيْهِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ تَرُدُّ عَلَيْهِ الْخَمْسَمِائَةِ دِرْهَمٍ الْبَاقِيَةَ لِأَنَّهَا إِنَّمَا كَانَتْ لَهَا خَمْسُمِائَةِ دِرْهَمٍ فَهِبَتُهَا إِيَّاهَا لَهُ وَ لِغَيْرِهِ سَوَاءٌ .

9. Muhammad has narrated from Ahmad from Muhammad ibn ’Isma‘il from Mansur ibn Yunus from ibn ‘Udhaynah fm mm who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who marries a woman and sets a mahr (dower) of one thousand dirham and pays it to her. She then keeps five hundred and returns five hundred to him as gift. He then divorces before going to bed with her. He (the Imam) said, ‘She must return the other five hundred because five hundred belonged to her. Her giving as gift to him or others is the same.’”

موثق

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12145

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً وَ أَمْهَرَهَا أَبَاهَا وَ قِيمَةُ أَبِيهَا خَمْسُمِائَةِ دِرْهَمٍ عَلَى أَنْ تُعْطِيَهُ أَلْفَ دِرْهَمٍ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَيْسَ عَلَيْهَا شَيْ‏ءٌ .

10. Muhammad has narrated from Ahmad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who marries a woman and sets her (slave) father as her mahr (dower). His price is five hundred dirham; then he divorces before going to bed with her.’ He (the Imam) said, ‘She does not owe anything to him.’”

مجهول

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12146

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ عَلَيْهِ نِصْفُ الْمَهْرِ إِنْ كَانَ فَرَضَ لَهَا شَيْئاً وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا شَيْئاً فَلْيُمَتِّعْهَا عَلَى نَحْوِ مَا يُمَتَّعُ بِهِ مِثْلُهَا مِنَ النِّسَاءِ .

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who divorces his wife before going to bed with her. He (the Imam) said, ’He owes to her one-half of the mahr (dower) if he has set mahr (dower) for her, but if he has not set anything for her then he must benefit her in a fair manner as it is done with women similar to her.’”

ضعيف على المشهور

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12147

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) فِي رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى عَبْدٍ وَ امْرَأَتِهِ فَسَاقَهُمَا إِلَيْهَا فَمَاتَتِ امْرَأَةُ الْعَبْدِ عِنْدَ الْمَرْأَةِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ إِنْ كَانَ قَوَّمَهَا عَلَيْهَا يَوْمَ تَزَوَّجَهَا فَإِنَّهُ يُقَوَّمُ الْعَبْدُ الْبَاقِي بِقِيمَتِهِ ثُمَّ يُنْظَرُ مَا بَقِيَ مِنَ الْقِيمَةِ الَّتِي تَزَوَّجَهَا عَلَيْهَا فَتَرُدُّ الْمَرْأَةُ عَلَى الزَّوْجِ ثُمَّ يُعْطِيهَا الزَّوْجُ النِّصْفَ مِمَّا صَارَ إِلَيْهِ .

12. Muhammad ibn Yahya in a marfu‘ manner has narrated from Ishaq ibn ‘Ammar who has said the following: “This is the case of a man who marries a woman for a slave with his wife. He delivers them to her then the wife of the slave dies in the possession of the woman; then he divorces her before going to bed with her. Abu al-Hassan, al-Awwal (a. s.), has said, ‘If he had appraised her for her on the day of marriage he then appraises the slave. He then counts the difference of the day of marriage which she must return to him, then he gives her one-half of what he has received back.’”

مرفوع

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12148

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ فِي الْمَرْأَةِ تَزَوَّجُ عَلَى الْوَصِيفِ فَيَكْبَرُ عِنْدَهَا فَيَزِيدُ أَوْ يَنْقُصُ ثُمَّ يُطَلِّقُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ عَلَيْهَا نِصْفُ قِيمَتِهِ يَوْمَ دُفِعَ إِلَيْهَا لَا يُنْظَرُ فِي زِيَادَةٍ وَ لَا نُقْصَانٍ .

13. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said this. ‘If a woman marries for a woman as mahr (dower) who grows with her whereby her price increases or reduces, then he divorces her before going to bed with her. She must give back half of the price of the day it was given to her regardless of any increase or decrease.’”

ضعيف على المشهور

The Rights of a Divorced Woman of mahr (dower) with Whom He has not Gone to Bed - Hadith 12149

وَ بِهَذَا الْإِسْنَادِ فِي الرَّجُلِ يُعْتِقُ أَمَتَهُ فَيَجْعَلُ عِتْقَهَا مَهْرَهَا ثُمَّ يُطَلِّقُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ تَرُدُّ عَلَيْهِ نِصْفَ قِيمَتِهَا تُسْتَسْعَى فِيهَا.

14. Through the same chain of narrators as that of the previous Hadith the following is narrated: “About the case of a man who sets his slave-girl free then sets her freedom as her mahr (dower) then divorces before going to bed with her. He (the Imam) said, ‘She must return one-half of her price and must work to pay the rest.’”

ضعيف على المشهور

The Issue that Completes Mahr (dower) - Hadith 12150

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ دَخَلَ بِامْرَأَةٍ قَالَ إِذَا الْتَقَى الْخِتَانَانِ وَجَبَ الْمَهْرُ وَ الْعِدَّةُ .

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who has married a woman and has gone to bed with her. He (the Imam) said, ‘When the two organs meet mahr (dower) become obligatory.’”

حسن

The Issue that Completes Mahr (dower) - Hadith 12151

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا الْتَقَى الْخِتَانَانِ وَجَبَ الْمَهْرُ وَ الْعِدَّةُ وَ الْغُسْلُ .

2. Ali has narrated from his father from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtariy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When the two organs meet, mahr (dower), waiting period and Ghusl (bath) become obligatory.’”

حسن

The Issue that Completes Mahr (dower) - Hadith 12152

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَوْلَجَهُ فَقَدْ وَجَبَ الْغُسْلُ وَ الْجَلْدُ وَ الرَّجْمُ وَ وَجَبَ الْمَهْرُ .

3. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father from all ibn abu Nasr from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If he makes it penetrate, Ghusl (bath), whipping, stoning and mahr (dower) become obligatory.’”

حسن كالصحيح

The Issue that Completes Mahr (dower) - Hadith 12153

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مُلَامَسَةُ النِّسَاءِ هُوَ الْإِيقَاعُ بِهِنَّ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Touching women is falling upon them (going to bed with them).”’

صحيح

The Issue that Completes Mahr (dower) - Hadith 12154

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأَغْلَقَ بَاباً وَ أَرْخَى سِتْراً وَ لَمَسَ وَ قَبَّلَ ثُمَّ طَلَّقَهَا أَ يُوجِبُ عَلَيْهِ الصَّدَاقَ قَالَ لَا يُوجِبُ عَلَيْهِ الصَّدَاقَ إِلَّا الْوِقَاعُ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Yunus ibn Ya‘qub who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who marries a woman, closes the door, pulls the curtains, touches and kisses her; then divorces; if mahr (dower) becomes obligatory. He (the Imam) said, ‘Mahr (dower) becomes obligatory only after sexual intercourse.’”

موثق

The Issue that Completes Mahr (dower) - Hadith 12155

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ أَبِي وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأُدْخِلَتْ عَلَيْهِ فَلَمْ يَمَسَّهَا وَ لَمْ يَصِلْ إِلَيْهَا حَتَّى طَلَّقَهَا هَلْ عَلَيْهَا عِدَّةٌ مِنْهُ فَقَالَ إِنَّمَا الْعِدَّةُ مِنَ الْمَاءِ قِيلَ لَهُ فَإِنْ كَانَ وَاقَعَهَا فِي الْفَرْجِ وَ لَمْ يُنْزِلْ فَقَالَ إِذَا أَدْخَلَهُ وَجَبَ الْغُسْلُ وَ الْمَهْرُ وَ الْعِدَّةُ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “Abu Basir once asked abu ‘Abd Allah (a. s.), when I was also there, about a man who marries a woman, goes to her but does not touch or approach her before divorcing if she needs to count the waiting period. He (the Imam) said, ‘Waiting period is because of fluid discharge.’ It was asked, ‘What happens if there is sexual intercourse without semen discharge?’ He (the Imam) said, ‘If he inserts it, Ghusl (bath), mahr (dower) and waiting period become obligatory.’”

صحيح

The Issue that Completes Mahr (dower) - Hadith 12156

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ الْمَرْأَةَ وَ قَدْ مَسَّ كُلَّ شَيْ‏ءٍ مِنْهَا إِلَّا أَنَّهُ لَمْ يُجَامِعْهَا أَ لَهَا عِدَّةٌ فَقَالَ ابْتُلِيَ أَبُو جَعْفَرٍ ( عليه السلام ) بِذَلِكَ فَقَالَ لَهُ أَبُوهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا أَغْلَقَ بَاباً وَ أَرْخَى سِتْراً وَجَبَ الْمَهْرُ وَ الْعِدَّةُ .

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces a woman whom he has touched without sexual intercourse if waiting period is obligatory. He (the Imam) said, ‘Abu Ja‘far (a. s.), had faced such a condition and his father, Ali ibn al-Husayn (a. s.), said, ‘When doors are closed and curtains are pulled down mahr (dower) and waiting period become necessary.’” Ibn abu ‘Umayr has said that Ahadith are not the same about this issue if mahr (dower) is complete or not. Certain ones have said that it is one-half of mahr (dower) and it means that a judge rules according to apparent condition of a case. When the doors are closed and curtains are pulled down mahr (dower) becomes obligatory. It is up to her when she knows before Allah that he has not touched then she deserves only half of mahr (dower).’”

حسن

The Issue that Completes Mahr (dower) - Hadith 12157

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَتَزَوَّجُ الْمَرْأَةَ فَيُرْخِي عَلَيْهِ وَ عَلَيْهَا السِّتْرَ وَ يُغْلِقُ الْبَابَ ثُمَّ يُطَلِّقُهَا فَتُسْأَلُ الْمَرْأَةُ هَلْ أَتَاكِ فَتَقُولُ مَا أَتَانِي وَ يُسْأَلُ هُوَ هَلْ أَتَيْتَهَا فَيَقُولُ لَمْ آتِهَا فَقَالَ لَا يُصَدَّقَانِ وَ ذَلِكَ أَنَّهَا تُرِيدُ أَنْ تَدْفَعَ الْعِدَّةَ عَنْ نَفْسِهَا وَ يُرِيدُ هُوَ أَنْ يَدْفَعَ الْمَهْرَ عَنْ نَفْسِهِ . يَعْنِي إِذَا كَانَا مُتَّهَمَيْنِ

8. A number of our people have narrated from Sahl ibn Ziyad from ibn Ri’ab from abu Basir who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who marries a woman; then pulls the curtains down upon himself and on her and closes the door; then divorces her and the woman is asked, ‘Did he come to you? She says, ‘No, he did not come to me.’ He then is asked, ‘Did you go to her?’ He says, ‘No, I did go to her.’ He (the Imam) said, ‘Their words are not accepted because she wants to avoid waiting period from herself and he wants to avoid mahr (dower), meaning when they are accused.’”

ضعيف على المشهور

The Issue that Completes Mahr (dower) - Hadith 12158

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ فَيَدْخُلُ بِهَا فَيُغْلِقُ بَاباً وَ يُرْخِي سِتْراً عَلَيْهَا وَ يَزْعُمُ أَنَّهُ لَمْ يَمَسَّهَا وَ تُصَدِّقُهُ هِيَ بِذَلِكَ عَلَيْهَا عِدَّةٌ قَالَ لَا قُلْتُ فَإِنَّهُ شَيْ‏ءٌ دُونَ شَيْ‏ءٍ قَالَ إِنْ أَخْرَجَ الْمَاءَ اعْتَدَّتْ . يَعْنِي إِذَا كَانَا مَأْمُونَيْنِ صُدِّقَا .

9. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan (a. s.), about the case of a man who marries a woman then goes to her, closes the door, pulls down the curtain on her and thinks that he has not touched her and she also confirms his words; if she must count waiting period. He (the Imam) said, ‘No, it is not necessary.’ I then asked, ‘One thing is near the thing.’ He (the Imam) said, ‘If fluid is discharged she must count the waiting period but if they are trusted then their words are accepted.’”

موثق

The Divorced Woman Whose Husband is Absent Commences Her ‘Iddah (waiting period) from the Day She is Divorced - Hadith 12159

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ هُوَ غَائِبٌ عَنْهَا مِنْ أَيِّ يَوْمٍ تَعْتَدُّ فَقَالَ إِنْ أَقَامَتْ لَهَا بَيِّنَةَ عَدْلٍ أَنَّهَا طُلِّقَتْ فِي يَوْمٍ مَعْلُومٍ وَ تَيَقَّنَتْ فَلْتَعْتَدَّ مِنْ يَوْمَ طُلِّقَتْ وَ إِنْ لَمْ تَحْفَظْ فِي أَيِّ يَوْمٍ وَ فِي أَيِّ شَهْرٍ فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad who has narrated the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who divorces his wife when he is absent. When must his wife commence her ‘Iddah (waiting period )? He (the Imam) said, ‘If just testimony is established for his divorcing her on a known day which gives her certainty, she must commence her ‘Iddah (waiting period) from the day she is divorced; but if she is not certain then she must commence her ‘Iddah from the day she is informed.’”

حسن

The Divorced Woman Whose Husband is Absent Commences Her ‘Iddah (waiting period) from the Day She is Divorced - Hadith 12160

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي الْغَائِبِ إِذَا طَلَّقَ امْرَأَتَهُ إِنَّهَا تَعْتَدُّ مِنَ الْيَوْمِ الَّذِي طَلَّقَهَا .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr, from ‘Umar ibn ‘Udhaynah, from Zurarah and Muhammad ibn Muslim and Burayd ibn Mu’awiyah ibn ‘Ammar who has narrated the following: “About the case of one who is absent if he divorces his wife abu Ja’far (a. s.), has said, ‘She must commence her ‘Iddah (waiting period) from the day he has divorced her.’”

حسن

The Divorced Woman Whose Husband is Absent Commences Her ‘Iddah (waiting period) from the Day She is Divorced - Hadith 12161

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ الْمُثَنَّى عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ عَنْهَا مَتَى تَعْتَدُّ قَالَ إِذَا قَامَتْ لَهَا بَيِّنَةٌ أَنَّهَا طُلِّقَتْ فِي يَوْمٍ مَعْلُومٍ وَ شَهْرٍ مَعْلُومٍ فَلْتَعْتَدَّ مِنْ يَوْمَ طُلِّقَتْ وَ إِنْ لَمْ تَحْفَظْ فِي أَيِّ يَوْمٍ وَ أَيِّ شَهْرٍ فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا .

3. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from al-Muthanna’ from Zurarah who has narrated the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces his wife when he is absent. When must she commence her ‘Iddah (waiting period)? He (the Imam) said, ‘If testimony is established that he has divorced on a known day, of a known month, she must commence her ‘Iddah (waiting period) from that day; but if she cannot ascertain the date, then she must commence her ‘Iddah (waiting period) from the day she is informed.’”

ضعيف على المشهور

The Divorced Woman Whose Husband is Absent Commences Her ‘Iddah (waiting period) from the Day She is Divorced - Hadith 12162

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبِ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْمُطَلَّقَةِ يُطَلِّقُهَا زَوْجُهَا فَلَا يُعْلِمُ إِلَّا بَعْدَ سَنَةٍ فَقَالَ إِنْ جَاءَ شَاهِدَا عَدْلٍ فَلَا تَعْتَدَّ وَ إِلَّا فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from Shu’ayb ibn Ya’qub from abu Basir who has narrated the following: “Once, abu ‘Abd Allah (a. s.), was asked about the case of a man who divorces his wife. He informs her about it only after one year. He (the Imam) said, ‘If two just witness testify to prove it, she does not need to complete any ‘Iddah (waiting period), otherwise, she must commence her ‘Iddah (waiting period) from the day she is informed.’”

صحيح

The Divorced Woman Whose Husband is Absent Commences Her ‘Iddah (waiting period) from the Day She is Divorced - Hadith 12163

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا طَلَّقَ الرَّجُلُ وَ هُوَ غَائِبٌ فَلْيُشْهِدْ عَلَى ذَلِكَ فَإِذَا مَضَى ثَلَاثَةُ أَقْرَاءٍ مِنْ ذَلِكَ الْيَوْمِ فَقَدِ انْقَضَتْ عِدَّتُهَا .

5. Muhammad ibn Ahmad has narrated from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has narrated the following: “Abu Ja’far (a. s.) has said, ‘If a man divorces his wife when he is absent he must appoint witnesses. When three Hayd (menses)-free periods pass from that time her ‘Iddah (waiting period) is complete.’”

صحيح

The Divorced Woman Whose Husband is Absent Commences Her ‘Iddah (waiting period) from the Day She is Divorced - Hadith 12164

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ فِي الْمُطَلَّقَةِ إِذَا قَامَتِ الْبَيِّنَةُ أَنَّهُ قَدْ طَلَّقَهَا مُنْذُ كَذَا وَ كَذَا فَكَانَتْ عِدَّتُهَا قَدِ انْقَضَتْ فَقَدْ بَانَتْ .

6. Ali ibn Ibrahim has narrated from his father from ibn abu Nasr who has narrated the following: “Abu al-Hassan al-Rida’ (a. s.), has said, ‘If proof is established that she was divorced on such and such date which proves the expiration of her ‘Iddah (waiting period) she becomes a stranger for him.’”

حسن

The Divorced Woman Whose Husband is Absent Commences Her ‘Iddah (waiting period) from the Day She is Divorced - Hadith 12165

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ الْوَاسِطِيِّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ وَ هُوَ غَائِبٌ فَقَامَتِ الْبَيِّنَةُ عَلَى ذَلِكَ فَعِدَّتُهَا مِنْ يَوْمَ طَلَّقَ .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr al-Wasitiy from Zurarah who has narrated the following: “Abu Ja’far (a. s.), has said, ‘If one divorces his wife when he is absent and proof is established to prove such divorce, her ‘Iddah (waiting period) commences from the day he has divorced her.’”

ضعيف على المشهور

The Divorced Woman Whose Husband is Absent Commences Her ‘Iddah (waiting period) from the Day She is Divorced - Hadith 12166

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ وَ هُوَ غَائِبٌ فَقَامَتْ لَهَا الْبَيِّنَةُ أَنَّهُ طَلَّقَهَا فِي شَهْرِ كَذَا وَ كَذَا اعْتَدَّتْ مِنَ الْيَوْمِ الَّذِي كَانَ مِنْ زَوْجِهَا فِيهِ الطَّلَاقُ وَ إِنْ لَمْ تَحْفَظْ ذَلِكَ الْيَوْمَ اعْتَدَّتْ مِنْ يَوْمَ عَلِمَتْ .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has narrated the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘If a man divorces his wife when he is absent and testimony is established to prove the date of such divorce, she can commence her ‘Iddah (waiting period) from the day her husband had divorced her. If it is not proved then she must commence her ‘Iddah (waiting period) from the time she is informed.’”

مجهول

Waiting period of a Widow whose Husband is Absent - Hadith 12167

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يَمُوتُ وَ تَحْتَهُ امْرَأَةٌ وَ هُوَ غَائِبٌ قَالَ تَعْتَدُّ مِنْ يَوْمِ يَبْلُغُهَا وَفَاتُهُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “About the case of a man who dies and leaves behind a widow and he is absent, one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘She must commence her ‘Iddah (waiting period) from the day she receives the news of his death.’”

صحيح

Waiting period of a Widow whose Husband is Absent - Hadith 12168

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الَّتِي يَمُوتُ عَنْهَا زَوْجُهَا وَ هُوَ غَائِبٌ فَعِدَّتُهَا مِنْ يَوْمِ يَبْلُغُهَا إِنْ قَامَتِ الْبَيِّنَةُ أَوْ لَمْ تَقُمْ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Muhammad ibn al-Fudayl abu al-Sabbah al-Kinaniy who has said the following: “About the case of a woman whose husband dies and who is absent, abu ‘Abd Allah (a. s.), has said, ‘Her waiting period begins from the day she is informed, regardless, there is proving evidence or not.’”

مجهول

Waiting period of a Widow whose Husband is Absent - Hadith 12169

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي الْغَائِبِ عَنْهَا زَوْجُهَا إِذَا تُوُفِّيَ قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَعْتَدُّ مِنْ يَوْمِ يَأْتِيهَا الْخَبَرُ لِأَنَّهَا تُحِدُّ عَلَيْهِ .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah Ahmad ibn Muhammad from Muhammad ibn Muslim and Burayd who has said the following: “About the case of a woman whose husband is absent when he dies, abu Ja‘far (a. s.), has said, ‘She must count her waiting period from the day the news reaches her because she commences mourning for him.’”

حسن

Waiting period of a Widow whose Husband is Absent - Hadith 12170

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْمَرْأَةِ إِذَا بَلَغَهَا نَعْيُ زَوْجِهَا قَالَ تَعْتَدُّ مِنْ يَوْمِ يَبْلُغُهَا أَنَّهَا تُرِيدُ أَنْ تُحِدَّ لَهُ .

4. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and abu al-‘Abbas al-Razzaz from Ayyub ibn Nuh all from Safwan from ibn Muskan from al-Hassan ibn Ziyad who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When a woman receives the news of the death of her husband, she must begin counting her waiting period and mourning for him.’”

مجهول

Waiting period of a Widow whose Husband is Absent - Hadith 12171

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ هُوَ غَائِبٌ مَتَى تَعْتَدُّ فَقَالَ يَوْمَ يَبْلُغُهَا وَ ذَكَرَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ إِنَّ إِحْدَاكُنَّ كَانَتْ تَمْكُثُ الْحَوْلَ إِذَا تُوُفِّيَ زَوْجُهَا وَ هُوَ غَائِبٌ ثُمَّ تَرْمِي بِبَعْرَةٍ وَرَاءَهَا .

5. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Rifa‘ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman whose husband dies and he is absent and about when she must begin counting her waiting period. He (the Imam) said, ‘It is from the day the news reaches her. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said to women, “One of you would wait for one year, when her husband died and he was absent, hold back her carnal desires and throw it behind her.’””

ضعيف على المشهور

Waiting period of a Widow whose Husband is Absent - Hadith 12172

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنْ مَاتَ عَنْهَا زَوْجُهَا يَعْنِي وَ هُوَ غَائِبٌ فَقَامَتِ الْبَيِّنَةُ عَلَى مَوْتِهِ فَعِدَّتُهَا مِنْ يَوْمِ يَأْتِيهَا الْخَبَرُ أَرْبَعَةُ أَشْهُرٍ وَ عَشْراً لِأَنَّ عَلَيْهَا أَنْ تُحِدَّ عَلَيْهِ فِي الْمَوْتِ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَتُمْسِكَ عَنِ الْكُحْلِ وَ الطِّيبِ وَ الْأَصْبَاغِ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad Ali ibn al-Hakam from Musa ibn Bakr from Zurarah who has said the following: “Abu Ja‘far (a. s.), has stated this Hadith. ‘When a woman’s husband who is absent dies and evidence is established about it, then her waiting period is counted from the day the news reaches her up to four months and ten days. She must begin mourning for him for four months and ten days, thus, she must stay away from musk, kohl, perfumes and dyes.’”

ضعيف على المشهور

Waiting period of a Widow whose Husband is Absent - Hadith 12173

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَعْتَدُّ حِينَ يَبْلُغُهَا لِأَنَّهَا تُرِيدُ أَنْ تُحِدَّ عَلَيْهِ .

7. Ali ibn Ibrahim has narrated from his father from ibn abu Nasr who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘A woman whose husband dies must begin counting her waiting period from the day the news reaches her as well as mourning for him.’”

حسن

Reason for Difference about Waiting Period and Waiting Period of a Widow - Hadith 12174

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَتْ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَ حِيَضٍ أَوْ ثَلَاثَةَ أَشْهُرٍ وَ صَارَتْ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَقَالَ أَمَّا عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةُ قُرُوءٍ فَلِاسْتِبْرَاءِ الرَّحِمِ مِنَ الْوَلَدِ وَ أَمَّا عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ شَرَطَ لِلنِّسَاءِ شَرْطاً وَ شَرَطَ عَلَيْهِنَّ شَرْطاً فَلَمْ يَجْأَ بِهِنَّ فِيمَا شَرَطَ لَهُنَّ وَ لَمْ يَجُرْ فِيمَا اشْتَرَطَ عَلَيْهِنَّشَرَطَ لَهُنَّ فِي الْإِيلَاءِ أَرْبَعَةَ أَشْهُرٍ إِذْ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لِلَّذِينَ يُؤْلُونَ مِنْ نِسائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَلَمْ يُجَوِّزْ لِأَحَدٍ أَكْثَرَ مِنْ أَرْبَعَةِ أَشْهُرٍ فِي الْإِيلَاءِ لِعِلْمِهِ تَبَارَكَ وَ تَعَالَى أَنَّهُ غَايَةُ صَبْرِ الْمَرْأَةِ مِنَ الرَّجُلِوَ أَمَّا مَا شَرَطَ عَلَيْهِنَّ فَإِنَّهُ أَمَرَهَا أَنْ تَعْتَدَّ إِذَا مَاتَ عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَأَخَذَ مِنْهَا لَهُ عِنْدَ مَوْتِهِ مَا أَخَذَ لَهَا مِنْهُ فِي حَيَاتِهِ عِنْدَ إِيلَائِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ لَمْ يَذْكُرِ الْعَشَرَةَ الْأَيَّامِ فِي الْعِدَّةِ إِلَّا مَعَ الْأَرْبَعَةِ أَشْهُرٍ وَ عَلِمَ أَنَّ غَايَةَ صَبْرِ الْمَرْأَةِ الْأَرْبَعَةُ أَشْهُرٍ فِي تَرْكِ الْجِمَاعِ فَمِنْ ثَمَّ أَوْجَبَهُ عَلَيْهَا وَ لَهَا .

1. Ali ibn Ibrahim has narrated from his father from al-Husayn ibn Sayf from Muhammad ibn Sulayman who has said the following: “I once asked abu Ja‘far, al-Thaniy (a. s.), saying, ‘I pray to Allah to keep my soul in service for your cause, why is it that waiting period for a woman divorced three times, is three cycles of Hayd (menses) or three months, and the waiting period of a widow is four months and ten days? He (the Imam) said, ‘Waiting period for a woman divorced three times is passing of three Hayd (menses)- free periods. It is to ascertain a womb is free of child and pregnancy. About the waiting period of a widow Allah, most Majestic, most Glorious, has set a condition for and a condition against women. In the condition for them He does not hold them accountable and in the condition against them He has not done injustice to them. In the case of ’Ila’ (swearing not to go to bed with one’s wife) it is four months as Allah, most Majestic, most Glorious, says, ‘. . . for those who swear there is a four month waiting period.’ (2:226) He has not made it permissible for anyone in the case of ‘Ila’ to wait more than four months because He, most Blessed, most High, knows how long women can wait without going to bed and without men. The condition against women is in the case of the death of their husband in which case they must wait for four months and ten days. Thus He has taken from her when he dies as much as He has takes for her from him during his life time in the case of ‘Ila’ as Allah, most Blessed, most High, says, ‘. . . they must wait for four months and ten days.’ He has not mentioned the ten days in waiting period except with four months. He knows that women can wait without men only for four months and without going to bed. For this reason He has set conditions for and against them.’”

مجهول

Waiting Period of a Pregnant Widow and Her Expenses - Hadith 12175

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا الْحَامِلُ أَجَلُهَا آخِرُ الْأَجَلَيْنِ إِذَا كَانَتْ حُبْلَى فَتَمَّتْ لَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ وَ لَمْ تَضَعْ فَإِنَّ عِدَّتَهَا إِلَى أَنْ تَضَعَ وَ إِنْ كَانَتْ تَضَعُ حَمْلَهَا قَبْلَ أَنْ يَتِمَّ لَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ تَعْتَدُّ بَعْدَ مَا تَضَعُ تَمَامَ أَرْبَعَةِ أَشْهُرٍ وَ عَشْرٍ وَ ذَلِكَ أَبْعَدُ الْأَجَلَيْنِ .

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid and Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “He (the Imam) (a. s.), has said, ‘The waiting period for a pregnant widow is the one which ends last. If she is pregnant when four months end but her child is not yet born, then her waiting period ends when the child is born. If she gives birth before the end of four months and ten days, she must wait until the four months and ten days are complete and this is the longer of the two time periods.’”

موثق

Waiting Period of a Pregnant Widow and Her Expenses - Hadith 12176

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَنْقَضِي عِدَّتُهَا آخِرَ الْأَجَلَيْنِ .

2. Ali has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The waiting period of a widow ends with the end of the longer of the two time periods.’”

حسن

Waiting Period of a Pregnant Widow and Her Expenses - Hadith 12177

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا إِنَّهُ لَا نَفَقَةَ لَهَا .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A pregnant widow does not have any right for maintenance.’”

حسن

Waiting Period of a Pregnant Widow and Her Expenses - Hadith 12178

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا آخِرُ الْأَجَلَيْنِ لِأَنَّ عَلَيْهَا أَنْ تُحِدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ لَيْسَ عَلَيْهَا فِي الطَّلَاقِ أَنْ تُحِدَّ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bukayr from Zurarah who has said the following: “Abu Ja’far (a. s.), has said, ‘The waiting period of a widow ends with the end of one of the two which ends last because she must sit in mourning for four months and ten days, while in divorce there is no mourning.’”

ضعيف على المشهور

Waiting Period of a Pregnant Widow and Her Expenses - Hadith 12179

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي امْرَأَةٍ تُوُفِّيَ عَنْهَا زَوْجُهَا وَ هِيَ حُبْلَى فَوَلَدَتْ قَبْلَ أَنْ تَنْقَضِيَ أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ فَتَزَوَّجَتْ فَقَضَى أَنْ يُخَلِّيَ عَنْهَا ثُمَّ لَا يَخْطُبَهَا حَتَّى يَنْقَضِيَ آخِرُ الْأَجَلَيْنِ فَإِنْ شَاءَ أَوْلِيَاءُ الْمَرْأَةِ أَنْكَحُوهَا وَ إِنْ شَاءُوا أَمْسَكُوهَا فَإِنْ أَمْسَكُوهَا رَدُّوا عَلَيْهِ مَالَهُ .

5. Ali ibn Ibrahim has narrated from his father and a number of our people have narrated from Sahl ibn Ziyad from ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “Abu Ja‘far (a. s.), has said that ’Amir al-Mu’minin issued a judgment in the case of a pregnant widow who gave birth before the end of four months and ten days and married. The judgment said that she must be left alone and no one must propose to her for marriage until the longer of the two periods of time ends; and thereafter if her family wants they can give her in marriage or keep her, but if they choose to keep her they must return his (one who had married her) assets.’”

حسن كالصحيح

Waiting Period of a Pregnant Widow and Her Expenses - Hadith 12180

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا عِدَّتُهَا آخِرُ الْأَجَلَيْنِ .

6. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Waiting period of a pregnant widow ends with the end of the longer of the two time periods.’”

موثق

Waiting Period of a Pregnant Widow and Her Expenses - Hadith 12181

عَنْهُ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا تَضَعُ وَ تَزَوَّجُ قَبْلَ أَنْ تَخْلُوَ أَرْبَعَةُ أَشْهُرٍ وَ عَشَرٌ قَالَ إِنْ كَانَ زَوْجُهَا الَّذِي تَزَوَّجَهَا دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا وَ اعْتَدَّتْ مَا بَقِيَ مِنْ عِدَّتِهَا الْأُولَى وَ عِدَّةً أُخْرَى مِنَ الْأَخِيرِ وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا وَ اعْتَدَّتْ مَا بَقِيَ مِنْ عِدَّتِهَا وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ .

7. It is narrated from the narrator of the previous Hadith from Safwan ibn Yahya from ibn Muskan from Muhammad ibn Muslim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a pregnant widow who after childbirth marries before the end of four months and ten days. He (the Imam) said, ‘If the new husband has gone to bed with her he must stay away from her and she must complete the remaining time of the first waiting period and another waiting period for the later (separation). If he has not gone to bed with her they must separate from each other and she must complete the remaining of the first waiting period and he is then one of those who may propose for marriage.’ ” It is narrated from the narrator of the previous Hadith from Ja’far ibn Sama’ah and Ali ibn Khalid al-‘Aquliy from Karram from Muhammad ibn Muslim from abu Ja‘far (a. s.), a similar Hadith.

موثق

Waiting Period of a Pregnant Widow and Her Expenses - Hadith 12182

وَ عَنْهُ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ عَلِيِّ بْنِ خَالِدٍ الْعَاقُولِيِّ عَنْ كَرَّامٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ الْحَامِلِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا هَلْ لَهَا نَفَقَةٌ قَالَ لَا .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a pregnant widow if she has the right for maintenance. He (the Imam) said, ’No, she does not have such right.’”

موثق

Waiting Period of a Pregnant Widow and Her Expenses - Hadith 12183

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ الْحَامِلِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا هَلْ لَهَا نَفَقَةٌ قَالَ لَا .وَ رُوِيَ أَيْضاً أَنَّ نَفَقَتَهَا مِنْ مَالِ وَلَدِهَا الَّذِي فِي بَطْنِهَا . رَوَاهُ .

9. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Muthanna’ al-Hannat from Zurarah who has said the following: “About the case of a pregnant widow abu ‘Abd Allah (a. s.), has said that she does not have the right to receive maintenance.’” It is also narrated that her maintenance is from the assets of the child in her womb. [So he has narrated].

مجهول

Waiting Period of a Pregnant Widow and Her Expenses - Hadith 12184

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَرْأَةُ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا يُنْفَقُ عَلَيْهَا مِنْ مَالِ وَلَدِهَا الَّذِي فِي بَطْنِهَا .

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il ibn Bazi‘ from Muhammad ibn al- Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the maintenance of a pregnant widow is paid from the assets of the child in her womb.’”

ضعيف على المشهور

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12185

حميد بن زياد، عن ابن سماعة، عن محمد بن زياد، عن عبد الله بن سنان، ومعاوية ابن عمار، عن أبي عبد الله عليه السلام قال: سألته عن المرأة المتوفى عنها زوجها أتعتد في بيتها أو حيث شاءت؟ قال: بل حيث شاءت، إن عليا عليه السلام لما توفي عمر أتى أم كلثوم فانطلق بها إلى بيته

1. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan and Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ’Abd Allah (a. s.), about the case of a widow; if she must complete her waiting period in her home or wherever she wants. He (the Imam) said, ’It is wherever she wants; Ali (a. s.), brought ’Umm Kulthum to his home when ‘Umar died.’”

موثق

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12186

محمد بن يحيى، وغيره، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن النضر بن سويد، عن هشام بن سالم، عن سليمان بن خالد قال: سألت أبا عبد الله عليه السلام عن امرأة توفى زوجها أين تعتد، في بيت زوجها تعتد أو حيث شاءت؟ قال: بلى حيث شاءت، ثم قال: إن عليا عليه السلام لما مات عمر أتى أم كلثوم فأخذ بيدها فانطلق بها إلى بيته.

2. Muhammad ibn Yahya and others have narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Hisham ibn Salim from Sulayman ibn Khalid who said: “I once asked Abu 'Abdillah (a. s.) about a woman whose husband has passed away: where should she observe her waiting period, in her husband's house or wherever she wishes? He said: "Yes, wherever she wishes." Then he said: "When Umar died, Ali (as) came to Umm Kulthum, took her hand, and led her to his house."”

صحيح

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12187

الحسين بن محمد، عن معلى بن محمد، عن الحسن بن علي أو غيره عن أبان بن عثمان، عن عبد الله بن سليمان قال: سألت أبا عبد الله عليه السلام عن المتوفى عنها زوجها أتخرج إلى بيت أبيها وأمها من بيتها إن شاءت فتعتد؟ فقال: إن شاءت أن تعتد في بيت زوجها اعتدت وإن شاءت اعتدت في أهلها ولا تكتحل ولا تلبس حليا.

3. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali or others from Aban ibn ‘Uthman from ‘Abd Allah ibn Sulayman who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a widow if she can go out to the house of her father and mother from her house, if she so chooses, to complete her waiting period. He (the Imam) said, ‘If she wants to complete her waiting period in the house of her husband, she can do so. If she wants to complete it in the house of her family she must not use kohl or wear ornaments.’ ”

ضعيف

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12188

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبَانٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَقَالَ لَا تَكْتَحِلُ لِلزِّينَةِ وَ لَا تَطَيَّبُ وَ لَا تَلْبَسُ ثَوْباً مَصْبُوغاً وَ لَا تَبِيتُ عَنْ بَيْتِهَا وَ تَقْضِي الْحُقُوقَ وَ تَمْتَشِطُ بِغِسْلَةٍ وَ تَحُجُّ وَ إِنْ كَانَتْ فِي عِدَّتِهَا .

4. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn ’Isma‘il from Aban from ibn abu Ya‘fur who has said the following: “I once asked abu Ibrahim (a. s.), about the case of a woman whose husband dies. He (the Imam) said, ‘She must not use kohl for beautification or perfume and must not wear colorful dress, spend the night somewhere else. She can pay off rights, use hair clip and go for al-Hajj even though she is in her waiting period.’”

موثق كالصحيح

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12189

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَحُجُّ وَ تَشْهَدُ الْحُقُوقَ قَالَ نَعَمْ .

5. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ‘Abd Allah ibn Jabalah from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman whose husband dies if she can perform al-Hajj and bear witness for rights. He (the Imam) said, ‘Yes, she can do so.’”

موثق

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12190

حميد، عن ابن سماعة، عن ابن رباط، عن ابن مسكان، عن أبي العباس قال:قلت لأبي عبد الله عليه السلام: المتوفى عنها زوجها؟ قال: لا تكتحل للزينة ولا تطيب، ولا تلبس ثوبا مصبوغا، ولا تخرج نهارا، ولا تبيت عن بيتها، قلت: أرأيت إن أرادت أن تخرج إلى حق كيف تصنع؟ قال: تخرج بعد نصف الليل وترجع عشاء.

6. Humayd has narrated from ibn Sama‘ah from ibn Ribat from ibn Muskan from abu al-‘Abbas who has said the following: “I once asked abu Ibrahim (a. s.), about the case of a woman whose husband dies. He (the Imam) said, ‘She must not use kohl for beautification, perfume or colorful dresses. She must not go out of her house during the day or spend the night somewhere other than her house.’ I then asked, ‘Can she go out to bear witness for a right? He (the Imam) said, ‘She can do so after midnight and return in al-‘Isha ’ (darkness).”’

موثق

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12191

حميد، عن ابن سماعة، عن عبد الله بن جبلة، عن ابن بكير، عن عبيد بن زرارة، عن أبي عبد الله عليه السلام قال: سألته عن المتوفى عنها زوجها أتخرج من بيت زوجها؟ قال: تخرج من بيت زوجها وتحج وتنتقل من منزل إلى منزل.

7. Humayd has narrated from ibn Sama‘ah from ‘Abd Allah ibn Jabalah from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu Ibrahim (a. s.), about the case of a woman whose husband dies; if she can go out of the house of her husband. He (the Imam) said, ‘She can go out of the house of her husband, travel for al-Hajj or move from one house to another house.’”

موثق

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12192

محمد بن يحيى، عن أحمد بن محمد، عن علي بن الحكم، عن العلاء بن رزين، عن محمد بن مسلم، عن أحدهما عليهما السلام قال: سألته عن المتوفى عنها زوجها أين تعتد، قال: حيث شاءت ولا تبيت عن بيتها.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of a woman whose husband dies and about where she can complete her waiting period. He (the Imam) said, ‘She can do so wherever she likes but she must not pass a night in a place other than her house.’”

صحيح

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12193

محمد، عن أحمد بن محمد، عن الحسين، عن محمد بن عيسى، عن يونس، عن رجل، عن أبي عبد الله عليه السلام قال: سألته عن المتوفى عنها زوجها أتعتد في بيت تمكث فيه شهرا أو أقل من شهر أو أكثر، ثم تتحول منه إلى غيره فتمكث في المنزل الذي تحولت إليه مثل ما مكثت في المنزل الذي تحولت منه كذا صنيعها حتى تنقضي عدتها؟ قال: يجوز ذلك لها ولا بأس.

9. Muhammad ibn Ahmad has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Isa from Yunus from a man who has said the following: “I once asked abu Ibrahim (a. s.), about the case of a woman who is widowed; if she can count her waiting period in a house for a month or less or more then move to another house and stay there as she did in the other house and so on until her waiting period is complete. He (the Imam) said, ‘It is permissible and it is not harmful.’”

مرسل

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12194

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ جَاءَتِ امْرَأَةٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) تَسْتَفْتِيهِ فِي الْمَبِيتِ فِي غَيْرِ بَيْتِهَا وَ قَدْ مَاتَ زَوْجُهَا فَقَالَ إِنَّ أَهْلَ الْجَاهِلِيَّةِ كَانَ إِذَا مَاتَ زَوْجُ الْمَرْأَةِ أَحَدَّتْ عَلَيْهِ امْرَأَتُهُ اثْنَيْ عَشَرَ شَهْراً فَلَمَّا بَعَثَ اللَّهُ مُحَمَّداً ( صلى الله عليه وآله ) رَحِمَ ضَعْفَهُنَّ فَجَعَلَ عِدَّتَهُنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ أَنْتُنَّ لَا تَصْبِرْنَ عَلَى هَذَا .

10. Humayd has narrated from ibn Sama‘ah from Muhammad ibn abu Hamzah from abu Ayyub from Muhammad ibn Muslim who has said the following: “A woman came to abu ‘Abd Allah (a. s.), to ask for a fatwa about spending the night in another house; her husband had died. He (the Imam) said, ‘In the time of ignorance widows had to sit in mourning for twelve months. When Muhammad (SAW), was sent he felt sympathy for their weakness and reduced it (mourning) to four months and ten days but you do not bear it patiently.’”

موثق

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12195

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْمَرْأَةِ يَمُوتُ عَنْهَا زَوْجُهَا أَ يَصْلُحُ لَهَا أَنْ تَحُجَّ أَوْ تَعُودَ مَرِيضاً قَالَ نَعَمْ تَخْرُجُ فِي سَبِيلِ اللَّهِ وَ لَا تَكْتَحِلُ وَ لَا تَطَيَّبُ .

11. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about the case of a woman whose husband dies; if it is proper for her to perform al-Hajj and visit the sick people. He (the Imam) said, ‘Yes, she can do so for the sake of Allah, but must not use kohl and perfume.’”

حسن

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12196

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا لَيْسَ لَهَا أَنْ تَطَيَّبَ وَ لَا تَزَيَّنَ حَتَّى تَنْقَضِيَ عِدَّتُهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشَرَةُ أَيَّامٍ .

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from al-Qasim ibn ‘Urwah from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A widow whose husband has died must not use perfumes and beautify herself until her ‘Iddah (waiting period) of four months and ten days is complete.’”

مجهول

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12197

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يُتَوَفَّى عَنْهَا زَوْجُهَا وَ تَكُونُ فِي عِدَّتِهَا أَ تَخْرُجُ فِي حَقٍّ فَقَالَ إِنَّ بَعْضَ نِسَاءِ النَّبِيِّ ( صلى الله عليه وآله ) سَأَلَتْهُ فَقَالَتْ إِنَّ فُلَانَةَ تُوُفِّيَ عَنْهَا زَوْجُهَا فَتَخْرُجُ فِي حَقٍّ يَنُوبُهَا فَقَالَ لَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أُفٍّ لَكُنَّ قَدْ كُنْتُنَّ مِنْ قَبْلِ أَنْ أُبْعَثَ فِيكُنَّ وَ أَنَّ الْمَرْأَةَ مِنْكُنَّ إِذَا تُوُفِّيَ عَنْهَا زَوْجُهَا أَخَذَتْ بَعْرَةً فَرَمَتْ بِهَا خَلْفَ ظَهْرِهَاثُمَّ قَالَتْ لَا أَمْتَشِطُ وَ لَا أَكْتَحِلُ وَ لَا أَخْتَضِبُ حَوْلًا كَامِلًا وَ إِنَّمَا أَمَرْتُكُنَّ بِأَرْبَعَةِ أَشْهُرٍ وَ عَشْراً ثُمَّ لَا تَصْبِرْنَ لَا تَمْتَشِطُ وَ لَا تَكْتَحِلُ وَ لَا تَخْتَضِبُ وَ لَا تَخْرُجُ مِنْ بَيْتِهَا نَهَاراً وَ لَا تَبِيتُ عَنْ بَيْتِهَا فَقَالَتْ يَا رَسُولَ اللَّهِ فَكَيْفَ تَصْنَعُ إِنْ عَرَضَ لَهَا حَقٌّ فَقَالَ تَخْرُجُ بَعْدَ زَوَالِ اللَّيْلِ وَ تَرْجِعُ عِنْدَ الْمَسَاءِ فَتَكُونُ لَمْ تَبِتْ عَنْ بَيْتِهَاقُلْتُ لَهُ فَتَحُجُّ قَالَ نَعَمْ .

13. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from ibn Ri’ab from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman whose husband dies; if she during her waiting period can go out for a right. He (the Imam) said, ‘Certain ones of the wives of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, asked saying, ‘Husband of so and so has died; if she can go out for a right which affects her.’ The Messenger of Allah said, ‘Woe upon you! Before I commenced my mission a woman among you whose husband would die needed to hold back carnal desires and throw it behind her.’ She then would say, ‘I will not use comb, kohl, or dyes for one complete year.’ I have only commanded you to wait for four months and ten days; even then you do not remain patient not to use comb, kohl, dyes not to go out during the day and not to spend the night somewhere other than your home.’ She then asked, ‘O Messenger of Allah, what must she do? There is a right that affects her.’ He (the Messenger of Allah) said, ‘She can go only after midnight and return when it is dark after sunset so that she is not spending the night somewhere other than her house.’ I then asked him (the Imam) if she could perform al-Hajj. He (the Imam) said, ‘Yes, she can do so.’”

حسن

Waiting Period of a Widow with whom he has Gone to Bed and where she must Complete her Waiting Period and Her Obligations - Hadith 12198

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الَّتِي تُوُفِّيَ عَنْهَا زَوْجُهَا أَ تَحُجُّ قَالَ نَعَمْ وَ تَخْرُجُ وَ تَنْتَقِلُ مِنْ مَنْزِلٍ إِلَى مَنْزِلٍ .

14. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr who has said the following: “I once asked abu Ibrahim (a. s.), about the case of a woman whose husband dies; if she can perform al-Hajj. He (the Imam) said, ‘Yes, she can do so and she can move from one house to another house.’”

موثق

The Case of a Woman whose Husband Dies before Going to Bed with her and that there is no Waiting Period and Mahr (dower) for her - Hadith 12199

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يَمُوتُ وَ تَحْتَهُ امْرَأَةٌ لَمْ يَدْخُلْ بِهَا قَالَ لَهَا نِصْفُ الْمَهْرِ وَ لَهَا الْمِيرَاثُ كَامِلًا وَ عَلَيْهَا الْعِدَّةُ كَامِلَةً .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘ Abd Allah), ‘Alayhim al-Salam, about the case of a woman whose husband dies before going to bed with her. He (the Imam) said, ‘She deserves one- half of mahr (dower) and complete inheritance but she must count a complete waiting period/”

صحيح

The Case of a Woman whose Husband Dies before Going to Bed with her and that there is no Waiting Period and Mahr (dower) for her - Hadith 12200

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَ لَمْ يَدْخُلْ بِهَا قَالَ إِنْ هَلَكَتْ أَوْ هَلَكَ أَوْ طَلَّقَهَا فَلَهَا النِّصْفُ وَ عَلَيْهَا الْعِدَّةُ كَمَلًا وَ لَهَا الْمِيرَاثُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who marries a woman but has not gone to bed with her. He (the Imam) said, ‘If he or she dies or he divorces her, she deserves one- half of the mahr (dower), complete inheritance and must count complete waiting period.’”

موثق كالصحيح

The Case of a Woman whose Husband Dies before Going to Bed with her and that there is no Waiting Period and Mahr (dower) for her - Hadith 12201

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ رَجُلٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يَدْخُلْ بِهَا إِنَّ لَهَا نِصْفَ الصَّدَاقِ وَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ .

3. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from ‘Abd al-Rahman ibn al-Hajj aj from a man who has said the following: “About the case of a woman whose husband dies before going to bed with her, Ali ibn al-Husayn (a. s.), has said, ‘She deserves one-half of mahr (dower), complete inheritance and must count complete waiting period.’”

مرسل

The Case of a Woman whose Husband Dies before Going to Bed with her and that there is no Waiting Period and Mahr (dower) for her - Hadith 12202

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ لَمْ يَكُنْ قَدْ دَخَلَ بِهَا وَ قَدْ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ مَا فَرَضَ لَهَا وَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ .

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one has not gone to bed with his wife but has set up mahr (dower), she deserves one-half of the mahr (dower) that is set for her and complete inheritance. She must count complete waiting period.’”

حسن

The Case of a Woman whose Husband Dies before Going to Bed with her and that there is no Waiting Period and Mahr (dower) for her - Hadith 12203

عَلِيٌّ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَمُوتُ قَبْلَ أَنْ يُدْخَلَ بِهَا أَوْ يَمُوتُ الزَّوْجُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَقَالَ أَيُّهُمَا مَاتَ فَلِلْمَرْأَةِ نِصْفُ مَا فَرَضَ لَهَا وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا فَلَا مَهْرَ لَهَا .

5. Ali has narrated from his father and a number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ibn Ri’ab from Zurarah who has said the following: “I once asked him (the Imam) (a. s.), about the case of a woman who dies before his going to bed with her or her husband dies before going to bed with her. He (the Imam) said, ‘Whoever of them dies she deserves one-half of mahr (dower) which is set for her, but if it is not set for her then mahr (dower) is not payable to her.’”

حسن كالصحيح

The Case of a Woman whose Husband Dies before Going to Bed with her and that there is no Waiting Period and Mahr (dower) for her - Hadith 12204

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي امْرَأَةٍ تُوُفِّيَتْ قَبْلَ أَنْ يُدْخَلَ بِهَا مَا لَهَا مِنَ الْمَهْرِ وَ كَيْفَ مِيرَاثُهَا فَقَالَ إِذَا كَانَ قَدْ فَرَضَ لَهَا صَدَاقاً فَلَهَا نِصْفُ الْمَهْرِ وَ هُوَ يَرِثُهَا وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا صَدَاقاً فَلَا صَدَاقَ لَهَاوَ قَالَ فِي رَجُلٍ تُوُفِّيَ قَبْلَ أَنْ يَدْخُلَ بِامْرَأَتِهِ قَالَ إِنْ كَانَ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ الْمَهْرِ وَ هِيَ تَرِثُهُ وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا مَهْراً فَلَا مَهْرَ لَهَا .

6. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban from ibn abu Ya‘fur who has said the following: “About the case of a woman who dies before his going to bed with her, about her mahr (dower) and her inheritance, abu ‘Abd Allah (a. s.), has said, ‘If mahr (dower) is set for her, she deserves one-half of it and he inherits her legacy. If mahr (dower) is not set then mahr (dower) is not payable to her.’ About the case of a man who dies before going to bed with his wife, he (the Imam) said, ‘If he has set mahr (dower) for her she deserves one-half of it and she inherits him, but if mahr (dower) is not set she then does not have the right to demand any mahr (dower).”’

ضعيف

The Case of a Woman whose Husband Dies before Going to Bed with her and that there is no Waiting Period and Mahr (dower) for her - Hadith 12205

وَ بِإِسْنَادِهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ وَ فَضْلٍ أَبِي الْعَبَّاسِ قَالَا قُلْنَا لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ تَزَوَّجَ امْرَأَةً ثُمَّ مَاتَ عَنْهَا وَ قَدْ فَرَضَ لَهَا الصَّدَاقَ فَقَالَ لَهَا نِصْفُ الصَّدَاقِ وَ تَرِثُهُ مِنْ كُلِّ شَيْ‏ءٍ وَ إِنْ مَاتَتْ فَهِيَ كَذَلِكَ.

7. Through the same chain of narrators as that of the previous Hadith the following is narrated from Aban ibn ‘Uthman from ‘Ubayd ibn Zurarah and Fadl ibn al-‘Abbas who have said the following: “Once we asked abu ‘ Abd Allah (a. s.), about the case of a man who marries a woman and then dies. He has set mahr (dower) for her. He (the Imam) said, ’She deserve one-half of the mahr (dower) and complete inheritance. If she dies the same rule applies in her favor.’”

ضعيف

The Case of a Woman whose Husband Dies before Going to Bed with her and that there is no Waiting Period and Mahr (dower) for her - Hadith 12206

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يَمَسَّهَا قَالَ لَا تَنْكِحُ حَتَّى تَعْتَدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا .

8. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following: “Abu ’Abd Allah (a. s.), has said that ’Amir al-Mu’minin issued a judgment about one whose husband had died before going to bed with her, that said, ’She must not marry until her waiting period of four months and ten days is complete, which is the waiting period for one whose husband dies.’”

موثق

The Case of a Woman whose Husband Dies before Going to Bed with her and that there is no Waiting Period and Mahr (dower) for her - Hadith 12207

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَمْ يَدْخُلْ بِهَا قَالَ هِيَ بِمَنْزِلَةِ الْمُطَلَّقَةِ الَّتِي لَمْ يَدْخُلْ بِهَا إِنْ كَانَ سَمَّى لَهَا مَهْراً فَلَهَا نِصْفُهُ وَ هِيَ تَرِثُهُ وَ إِنْ لَمْ يَكُنْ سَمَّى لَهَا مَهْراً فَلَا مَهْرَ لَهَا وَ هِيَ تَرِثُهُ قُلْتُ وَ الْعِدَّةُ قَالَ كُفَّ عَنْ هَذَا .

9. Humayd has narrated from ibn Sama‘ah from Ahmad ibn al-Hassan from Mu‘awiyah ibn Wahab from ‘Ubayd ibn Zurarah who has said the following: “About the case of a woman whose husband dies before going to bed with her, abu ’Abd Allah (a. s.), has said, ‘She is like a divorced woman with whom he has not gone to bed. If mahr (dower) is set for her she deserves one-half of it, otherwise, she does not have the right to demand mahr (dower) but she has the right to inherit.’ I asked about waiting period. He (the Imam) said, ‘Do not ask about it.’”

موثق

The Case of a Woman whose Husband Dies before Going to Bed with her and that there is no Waiting Period and Mahr (dower) for her - Hadith 12208

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ الصَّيْقَلِ وَ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ يَمُوتُ عَنْهَا زَوْجُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَهَا نِصْفُ الْمَهْرِ وَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ .

10. Humayd has narrated from ibn Sama‘ah and abu al-‘Abbas al-Razzaz from Ayyub ibn Nuh and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from all from Safwan ibn Yahya from ibn Muskan from al-Hassan al-Sayqal and abu Abbas who has said the following: “About the case of a woman whose husband dies before going to bed with her, abu ‘Abd Allah (a. s.), has said, ‘She deserves one-half of mahr (dower), complete inheritance and she must count the waiting period.’”

صحيح

The Case of a Woman whose Husband Dies before Going to Bed with her and that there is no Waiting Period and Mahr (dower) for her - Hadith 12209

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ هَلَكَ زَوْجُهَا وَ لَمْ يَدْخُلْ بِهَا قَالَ لَهَا الْمِيرَاثُ وَ عَلَيْهَا الْعِدَّةُ كَامِلَةً وَ إِنْ سَمَّى لَهَا مَهْراً فَلَهَا نِصْفُهُ وَ إِنْ لَمْ يَكُنْ سَمَّى لَهَا مَهْراً فَلَا شَيْ‏ءَ لَهَا .

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu Ibrahim (a. s.), about the case of a woman whose husband dies before going to bed with her. He (the Imam) said, ‘She inherits and must count the waiting period, if mahr (dower) was set for her she deserved one-half of it, otherwise, she does not have the right to demand mahr (dower).”’

موثق

The Case of a Man who Divorces his Wife and Dies before her Waiting period Ends - Hadith 12210

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ طَلَاقاً يَمْلِكُ فِيهِ الرَّجْعَةَ ثُمَّ مَاتَ عَنْهَا قَالَ تَعْتَدُّ بِأَبْعَدِ الْأَجَلَيْنِ أَرْبَعَةِ أَشْهُرٍ وَ عَشْراً .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from certain persons of our people who has said the following: “This is about the case of a man who divorces his wife in a manner that gives him the right to go back to her, then he dies. One of the two Imam, (abu Ja‘far or abu ‘ Abd Allah) (a. s.), has said, ‘She must count her waiting period in the form of the longer period of time, which is four months and ten days.”’

مرسل

The Case of a Man who Divorces his Wife and Dies before her Waiting period Ends - Hadith 12211

عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا فِي الْمُطَلَّقَةِ الْبَائِنَةِ إِذَا تُوُفِّيَ عَنْهَا وَ هِيَ فِي عِدَّتِهَا قَالَ تَعْتَدُّ بِأَبْعَدِ الْأَجَلَيْنِ .

2. It is narrated from the narrator of the previous Hadith from certain persons of our people who has said the following: “About the case of a woman divorced irrevocably if her husband dies, he (the Imam), ‘Alayhim al- Salam, has said, ‘She must count her waiting period according to the longer of the two forms of waiting periods.’”

مرسل

The Case of a Man who Divorces his Wife and Dies before her Waiting period Ends - Hadith 12212

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ تُوُفِّيَ وَ هِيَ فِي عِدَّتِهَا قَالَ تَرِثُهُ وَ إِنْ تُوُفِّيَتْ وَ هِيَ فِي عِدَّتِهَا فَإِنَّهُ يَرِثُهَا وَ كُلُّ وَاحِدٍ مِنْهُمَا يَرِثُ مِنْ دِيَةِ صَاحِبِهِ مَا لَمْ يَقْتُلْ أَحَدُهُمَا الْآخَرَوَ زَادَ فِيهِ مُحَمَّدُ بْنُ أَبِي حَمْزَةَ وَ تَعْتَدُّ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا .

3. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ’Amir al-Mu’minin issued a judgment in the case of a man who divorced his wife; then died; when she counted her waiting period, that said, ‘She inherits his legacy, and if she dies during her waiting period he inherits her legacy, each one inherits from the wergild of the other, if one of them does not kill the other.’” Muhammad ibn abu Hamzah has added, ‘She counts her waiting period for a woman whoes husband has died.’ Al-Hassan ibn Sama‘ah has said that this much is missing from the book of ibn Ziyad and I do not think except that he has narrated it.

موثق

The Case of a Man who Divorces his Wife and Dies before her Waiting period Ends - Hadith 12213

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا يُنْفَقُ عَلَيْهَا مِنْ مَالِهِ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “About the case of a woman whose husband has died, one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said that her maintenance must be paid from her husband’s assets.’”

صحيح

The Case of a Man who Divorces his Wife and Dies before her Waiting period Ends - Hadith 12214

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ كَانَتْ تَحْتَهُ امْرَأَةٌ فَطَلَّقَهَا ثُمَّ مَاتَ عَنْهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ تَعْتَدُّ أَبْعَدَ الْأَجَلَيْنِ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا .

5. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad ibn ‘Isa from Ibn Abi ‘Umayr from Hisham ibn Salim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces his wife and dies before the end of her waiting period. He (the Imam) said, ‘She must count her waiting period according to the longer of the two periods of time.’”

مجهول

The Case of a Man who Divorces his Wife and Dies before her Waiting period Ends - Hadith 12215

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ أَيُّمَا امْرَأَةٍ طُلِّقَتْ ثُمَّ تُوُفِّيَ عَنْهَا زَوْجُهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا وَ لَمْ تَحْرُمْ عَلَيْهِ فَإِنَّهَا تَرِثُهُ ثُمَّ تَعْتَدُّ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ إِنْ تُوُفِّيَتْ وَ هِيَ فِي عِدَّتِهَا وَ لَمْ تَحْرُمْ عَلَيْهِ فَإِنَّهُ يَرِثُهَا .

6. Ali ibn Ibrahim has narrated from his father from ibn abu Najran and Ahmad ibn Muhammad from ibn abu Nasr from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “I once heard abu Ja‘far (a. s.), saying, ‘If a woman is divorced and her husband dies before her waiting period ends, when she has not become stranger to him, she inherits his legacy and must complete a waiting period for a widow. If she dies before the end of her waiting period when she has not become stranger to him, he inherits her legacy.’”

حسن

Divorce and Marriage during one’s Illness - Hadith 12216

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرِيضِ أَ لَهُ أَنْ يُطَلِّقَ امْرَأَتَهُ فِي تِلْكَ الْحَالِ قَالَ لَا وَ لَكِنْ لَهُ أَنْ يَتَزَوَّجَ إِنْ شَاءَ فَإِنْ دَخَلَ بِهَا وَرِثَتْهُ وَ إِنْ لَمْ يَدْخُلْ بِهَا فَنِكَاحُهُ بَاطِلٌ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who is ill; if he can divorce his wife in such condition. He (the Imam) said, ‘No, he cannot divorce, however, he can marry if he wants and if he goes to bed with her, she inherits his legacy but if he did not go to bed with her his marriage is invalid.’”

موثق كالصحيح

Divorce and Marriage during one’s Illness - Hadith 12217

وَ بِإِسْنَادِهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ رَبِيعٍ الْأَصَمِّ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ وَ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي الْوَرْدِ كِلَاهُمَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ تَطْلِيقَةً فِي مَرَضِهِ ثُمَّ مَكَثَتْ فِي مَرَضِهِ حَتَّى انْقَضَتْ عِدَّتُهَا فَإِنَّهَا تَرِثُهُ مَا لَمْ تَتَزَوَّجْ فَإِنْ كَانَتْ تَزَوَّجَتْ بَعْدَ انْقِضَاءِ الْعِدَّةِ فَإِنَّهَا لَا تَرِثُهُ .

2. Through the same chain of narrators as that of the previous Hadith the following is narrated from ibn Mahbub from Rabi’ al-Asamm from abu ‘ Ubaydah al-Hadhdha’ and Malik ibn ‘ Atiyyah from abu al-Ward who both have said the following: “About the case of a man who divorces his wife once during his illness and waits until her waiting period ends she inherits him as long as she does not marry; but if she marries after her waiting period she then does not inherit his legacy.’”

حسن

Divorce and Marriage during one’s Illness - Hadith 12218

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ كُلِّهِمْ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ قَالَ إِنْ مَاتَ فِي مَرَضِهِ وَ لَمْ تَتَزَوَّجْ وَرِثَتْهُ وَ إِنْ كَانَتْ قَدْ تَزَوَّجَتْ فَقَدْ رَضِيَتْ بِالَّذِي صَنَعَ لَا مِيرَاثَ لَهَا .

3. Abu Ali al-Astdariy has narrated from Muhammad ibn ‘Abd al-Jabbar and al-Razzaz from Ayyub ibn Nuh and Muhammad ibn Tsma‘il has narrated from al-Fadl ibn Shadhan and Humayd ibn Ziyad from ibn Sama‘ah all from Safwan from ‘Abd al-Rahman ibn al-Hajj aj from those who narrated to him who has said the following: “About the case of a man who divorces his wife during his illness, abu ‘Abd Allah (a. s.), has said, ‘If he dies from his illness and she has not married, she inherits his legacy. If she has married then she has agreed with what she has done, thus, she does have the right to inherit.’”

مرسل

Divorce and Marriage during one’s Illness - Hadith 12219

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ لَا يَجُوزُ طَلَاقُ الْمَرِيضِ وَ يَجُوزُ نِكَاحُهُ .

4. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ‘Abd Allah ibn Jabalah from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One’s divorcing during his illness is not permissible, however, his marriage is permissible.’”

موثق

Divorce and Marriage during one’s Illness - Hadith 12220

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ حَتَّى مَضَى لِذَلِكَ سَنَةٌ قَالَ تَرِثُهُ إِذَا كَانَ فِي مَرَضِهِ الَّذِي طَلَّقَهَا وَ لَمْ يَصِحَّ بَيْنَ ذَلِكَ .

5. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from Muhsin from Mu‘awiyah ibn Wahab from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces his wife during his illness and one year passes. He (the Imam) said, ‘She inherits if it is during his illness in which he divorced her, but not in between (she does not inherit if divorce takes place between two illnesses).”’

مجهول

Divorce and Marriage during one’s Illness - Hadith 12221

وَ عَنْهُ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ تَطْلِيقَةً وَ قَدْ كَانَ طَلَّقَهَا قَبْلَ ذَلِكَ تَطْلِيقَتَيْنِ قَالَ فَإِنَّهَا تَرِثُهُ إِذَا كَانَ فِي مَرَضِهِ قَالَ قُلْتُ وَ مَا حَدُّ الْمَرَضِ قَالَ لَا يَزَالُ مَرِيضاً حَتَّى يَمُوتَ وَ إِنْ طَالَ ذَلِكَ إِلَى السَّنَةِ .

6. It is narrated from the narrator of the previous Hadith from al-Hassan ibn Muhammad from ibn Sama‘ah from ibn Ribat from ibn Muskan from abu al-‘Abbas who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces his wife once when he is ill and he had divorced her twice before. He (the Imam) said, ‘She inherits his legacy if it was during his illness.’ I then asked, ‘What is the limit of illness?’ He (the Imam) said, ‘The illness which continues until he dies even if it prolongs for one year.’”

موثق

Divorce and Marriage during one’s Illness - Hadith 12222

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَلَّقَ الرَّجُلُ الْمَرْأَةَ فِي مَرَضِهِ وَرِثَتْهُ مَا دَامَ فِي مَرَضِهِ ذَلِكَ وَ إِنِ انْقَضَتْ عِدَّتُهَا إِلَّا أَنْ يَصِحَّ مِنْهُ قَالَ قُلْتُ فَإِنْ طَالَ بِهِ الْمَرَضُ قَالَ مَا بَيْنَهُ وَ بَيْنَ سَنَةٍ .

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from abu al-‘Abbas who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man divorces his wife during his illness she inherits his legacy as long as it is in his illness even if her waiting period ends unless he gets well from that illness.’ I then asked, ‘What happens if the illness prolongs?’ He (the Imam) said, ‘It is up to one year.’”

حسن

Divorce and Marriage during one’s Illness - Hadith 12223

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ لِلْمَرِيضِ أَنْ يُطَلِّقَ وَ لَهُ أَنْ يَتَزَوَّجَ .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One cannot divorce his wife in his illness but his marriage is permissible.’”

موثق

Divorce and Marriage during one’s Illness - Hadith 12224

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ ( عليه السلام ) عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ قَالَ تَرِثُهُ مَا دَامَتْ فِي عِدَّتِهَا وَ إِنْ طَلَّقَهَا فِي حَالِ إِضْرَارٍ فَهِيَ تَرِثُهُ إِلَى سَنَةٍ فَإِنْ زَادَ عَلَى السَّنَةِ يَوْماً وَاحِداً لَمْ تَرِثْهُ وَ تَعْتَدُّ مِنْهُ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا .

9. Muhammad has narrated from Ahmad from al-Husayn ibn Sa‘id from his brother al-Hassan from Zur’ah ibn Muhammad from Sama‘ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who divorces his wife when he is ill. He (the Imam) said that she inherits his legacy. She inherits him as long as she is in her waiting period. If he has divorced her in a condition that harms her, she inherits him up to one year; and if it is more than one year even by one day, then she does not inherit and she counts a waiting period for four months and ten days like the waiting period for a widow.’”

موثق

Divorce and Marriage during one’s Illness - Hadith 12225

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ تَطْلِيقَتَيْنِ فِي صِحَّةٍ ثُمَّ طَلَّقَ التَّطْلِيقَةَ الثَّالِثَةَ وَ هُوَ مَرِيضٌ إِنَّهَا تَرِثُهُ مَا دَامَ فِي مَرَضِهِ وَ إِنْ كَانَ إِلَى سَنَةٍ.

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Aban ibn ‘Uthman from a man who has said the following: “About the case of a man who divorces his wife twice when he is not ill and the third divorce is in his illness, abu ‘Abd Allah (a. s.), has said, ‘She inherits him as long as he is ill even if it prolongs for one year.’”

مرسل

Divorce and Marriage during one’s Illness - Hadith 12226

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَحْضُرُهُ الْمَوْتُ فَيُطَلِّقُ امْرَأَتَهُ هَلْ يَجُوزُ طَلَاقُهَا قَالَ نَعَمْ وَ إِنْ مَاتَ وَرِثَتْهُ وَ إِنْ مَاتَتْ لَمْ يَرِثْهَا .

11. Ali has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about the case of a man who is about to die, and he divorces his wife; if such divorce is permissible. He (the Imam) said, ‘Yes, it is permissible and if he dies she inherits his legacy but if she dies he does not inherit her legacy.’”

حسن

Divorce and Marriage during one’s Illness - Hadith 12227

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَيْسَ لِلْمَرِيضِ أَنْ يُطَلِّقَ وَ لَهُ أَنْ يَتَزَوَّجَ فَإِنْ هُوَ تَزَوَّجَ وَ دَخَلَ بِهَا فَهُوَ جَائِزٌ وَ إِنْ لَمْ يَدْخُلْ بِهَا حَتَّى مَاتَ فِي مَرَضِهِ فَنِكَاحُهُ بَاطِلٌ وَ لَا مَهْرَ لَهَا وَ لَا مِيرَاثَ .

12. Ali has narrated from his father from ibn Mahbub from ibn Ri’ab from Zurarah who has said the following: “One of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘A man in his illness must not divorce his wife; but he can marry a woman. If he marries and goes to bed with her, it is permissible; and if he did not go to bed with her until he dies from that illness, his marriage is invalid and she does not have mahr (dower) or inheritance.’”

حسن

About words of Allah, most Majestic, most Glorious, . do not harm them (women) to make it Difficult for them - Hadith 12228

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُضَارَّ الرَّجُلُ امْرَأَتَهُ إِذَا طَلَّقَهَا فَيُضَيِّقَ عَلَيْهَا حَتَّى تَنْتَقِلَ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ نَهَى عَنْ ذَلِكَ فَقَالَ وَ لا تُضآرُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘A man must not harm his wife when he divorces her to make it difficult for her so she is forced to move away before the end of her waiting period. Allah, most Majestic, most Glorious, has prohibited it, saying, . . you must not harm them (women) to make it difficult for them.’” (65:6) Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Ali ibn abu Hamzah from abu Basir from abu ‘Abd Allah (a. s.), a similar Hadith.

حسن

Divorce of Children - Hadith 12229

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ طَلَاقِ الْغُلَامِ لَمْ يَحْتَلِمْ وَ صَدَقَتِهِ فَقَالَ إِذَا طَلَّقَ لِلسُّنَّةِ وَ وَضَعَ الصَّدَقَةَ فِي مَوْضِعِهَا وَ حَقِّهَا فَلَا بَأْسَ وَ هُوَ جَائِزٌ .

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid and Ali ibn Ibrahim has narrated from his father from all from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about the divorce of a boy who is not mature yet, and his charity. He (the Imam) said, ‘If he divorces according to Sunnah and places charity in the proper place where it rightly belongs, it is not unlawful and it is permissible.’”

موثق

Divorce of Children - Hadith 12230

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ طَلَاقُ الصَّبِيِّ بِشَيْ‏ءٍ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that divorce of a child does not have any valid effect.’”

مجهول

Divorce of Children - Hadith 12231

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَجُوزُ طَلَاقُ الصَّبِيِّ وَ لَا السَّكْرَانِ .

3. Humayd ibn Ziyad has narrated from ibn Sama‘ah ‘Abd Allah ibn Jabalah from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Divorce by a child and one who is drunk do not have any valid effect.’”

ضعيف على المشهور

Divorce of Children - Hadith 12232

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ [لَا] يَجُوزُ طَلَاقُ الْغُلَامِ إِذَا كَانَ قَدْ عَقَلَ وَ وَصِيَّتُهُ وَ صَدَقَتُهُ وَ إِنْ لَمْ يَحْتَلِمْ .

4. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Husayn from a number of his people from ibn Bukayr who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Divorce by a child is [not] permissible if he understands as well as his will and charity and even if he does not experience wet dream.’” Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad Ahmad ibn Muhammad from Muhammad ibn al-Husayn all from ibn Faddal from ibn Bukayr from ‘Abd Allah ‘Alayhi al-Salam, a similar Hadith.

ضعيف على المشهور

Divorce of Children - Hadith 12233

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ [لَا] يَجُوزُ طَلَاقُ الصَّبِيِّ إِذَا بَلَغَ عَشْرَ سِنِينَ .

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of his people who has said the following: “Abu ‘Abd Allah (a. s.), has said that divorce by a child is [not] permissible when he becomes ten years old.”

حسن وآخره مرسل

Divorce of People with Mental Condition and Insane Ones and their Guardian - Hadith 12234

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ الْأَحْمَقُ الذَّاهِبُ الْعَقْلِ يَجُوزُ طَلَاقُ وَلِيِّهِ عَلَيْهِ قَالَ وَ لِمَ لَا يُطَلِّقُ هُوَ قُلْتُ لَا يُؤْمَنُ إِنْ طَلَّقَ هُوَ أَنْ يَقُولَ غَداً لَمْ أُطَلِّقْ أَوْ لَا يُحْسِنُ أَنْ يُطَلِّقَ قَالَ مَا أَرَى وَلِيَّهُ إِلَّا بِمَنْزِلَةِ السُّلْطَانِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id, from al-Nadr ibn Suwayd, from Muhammad ibn abu Hamzah from abu Khalid al-Qammat who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who has a mental condition and his reason is gone; if divorce by his guardian is permissible. He (the Imam) said, ‘Why does he not divorce?’ I replied, ‘He does not feel safe because tomorrow he may say that he did not divorce or he does not know how to do it.’ He (the Imam) said, ‘I do not see his guardian except like a sultan (king, authority).”’

صحيح

Divorce of People with Mental Condition and Insane Ones and their Guardian - Hadith 12235

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ يَعْرِفُ رَأْيَهُ مَرَّةً وَ يُنْكِرُهُ أُخْرَى يَجُوزُ طَلَاقُ وَلِيِّهِ عَلَيْهِ قَالَ مَا لَهُ هُوَ لَا يُطَلِّقُ قُلْتُ لَا يَعْرِفُ حَدَّ الطَّلَاقِ وَ لَا يُؤْمَنُ عَلَيْهِ إِنْ طَلَّقَ الْيَوْمَ أَنْ يَقُولَ غَداً لَمْ أُطَلِّقْ قَالَ مَا أَرَاهُ إِلَّا بِمَنْزِلَةِ الْإِمَامِ يَعْنِي الْوَلِيَّ .

2. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and abu al-‘Abbas al-Razzaz from Ayyub ibn Nuh and Humayd ibn Ziyad has narrated from ibn Sama‘ah Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from ‘Abd Allah from Safwan from abu Khalid al-Qammat who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who sometime understands and sometimes does not understand: if his divorce by his guardian is permissible. He (the Imam) asked, ‘What is the matter with him, why does he not divorce?’ I replied, ‘He does not know the rules of divorce and does not feel safe. Perhaps tomorrow he will say that he did not divorce.’ He (the Imam) said, ‘I do not see him (guardian) except like an Imam (in his case).”’

صحيح

Divorce of People with Mental Condition and Insane Ones and their Guardian - Hadith 12236

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ بُكَيْرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدٍ وَ فُضَيْلِ بْنِ يَسَارٍ وَ إِسْمَاعِيلَ الْأَزْرَقِ وَ مَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ الْمُوَلَّهَ لَيْسَ لَهُ طَلَاقٌ وَ لَا عِتْقُهُ عِتْقٌ .

3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from ‘Umar ibn ‘Udhaynah from Zurarah and Bukayr and Muhammad ibn Muslim and Burayd and Fudayl ibn Yasar Ahmad ibn abu ‘Abd Allah ’Isma‘il ibn al-Azraq and Mu’ammar ibn Yahya who has said the following: “Abu Ja‘far, and abu ‘Abd Allah (a. s.), have said, ‘Divorce by al-Muwallah (confused, excited, awestruck); one’s divorce and setting free of slaves is not valid.’”

حسن

Divorce of People with Mental Condition and Insane Ones and their Guardian - Hadith 12237

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَلَاقِ الْمَعْتُوهِ الذَّاهِبِ الْعَقْلِ أَ يَجُوزُ طَلَاقُهُ قَالَ لَا وَ عَنِ الْمَرْأَةِ إِذَا كَانَتْ كَذَلِكَ أَ يَجُوزُ بَيْعُهَا أَوْ صَدَقَتُهَا قَالَ لَا .

4. A number of our people have narrated from Sahl ibn Ziyad ibn abu Nasr from ‘Abd al-Karim from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who has a mental condition whose reason has gone; if his divorce is permissible. He (the Imam) said, ‘No, it is not permissible.’ About a woman of the same condition if her selling and charity is permissible, he (the Imam) said, ‘It is not permissible.’”

ضعيف على المشهور

Divorce of People with Mental Condition and Insane Ones and their Guardian - Hadith 12238

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَعْتُوهُ الَّذِي لَا يُحْسِنُ أَنْ يُطَلِّقَ يُطَلِّقُ عَنْهُ وَلِيُّهُ عَلَى السُّنَّةِ قُلْتُ فَإِنْ جَهِلَ فَطَلَّقَهَا ثَلَاثاً فِي مَقْعَدٍ قَالَ يُرَدُّ إِلَى السُّنَّةِ فَإِذَا مَضَتْ ثَلَاثَةُ أَشْهُرٍ أَوْ ثَلَاثَةُ قُرُوءٍ فَقَدْ بَانَتْ مِنْهُ بِوَاحِدَةٍ .

5. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from al-Hassan ibn Salih from Shihab ibn ‘Abd Rabbihi who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man because of a mental condition cannot divorce properly, his guardian must do it for him according to Sunnah .’ I then asked, ‘What happens if because of ignorance he divorced her three times at the same place and time?’ He (the Imam) said, ‘It is returned to the Sunnah and when three months pass or three Hayd (menses)-free periods, she becomes stranger to him with one divorce.’”

ضعيف

Divorce of People with Mental Condition and Insane Ones and their Guardian - Hadith 12239

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ طَلَاقٍ جَائِزٌ إِلَّا طَلَاقَ الْمَعْتُوهِ أَوِ الصَّبِيِّ أَوْ مُبَرْسَمٍ أَوْ مَجْنُونٍ أَوْ مَكْرُوهٍ .

6. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Divorce is permissible except divorce by a man with mental condition, a child or Mubarsam, (suffering from a disease of diaphragm), an insane or a coerced one.”’

ضعيف على المشهور

Divorce of People with Mental Condition and Insane Ones and their Guardian - Hadith 12240

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي طَلَاقِ الْمَعْتُوهِ قَالَ يُطَلِّقُ عَنْهُ وَلِيُّهُ فَإِنِّي أَرَاهُ بِمَنْزِلَةِ الْإِمَامِ .

7. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Husayn from Muhammad ibn Sinan from abu Khalid al-Qammat who has said the following: “About the case of a man suffering from a mental condition, abu ‘ Abd Allah (a. s.), has said, ‘His guardian divorces for him because I see him like the Imam (for him).”’

ضعيف على المشهور

Divorce by a Drunk Man - Hadith 12241

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السَّكْرَانِ فَقَالَ لَا يَجُوزُ وَ لَا كَرَامَةَ .

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the divorce of a drunken man. He (the Imam) said, ‘It is not permissible and it is not an honorable thing.”’

حسن

Divorce by a Drunk Man - Hadith 12242

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ طَلَاقُ السَّكْرَانِ بِشَيْ‏ءٍ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Divorce of a drunken man does not have any valid effect.’”

مجهول

Divorce by a Drunk Man - Hadith 12243

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَلَاقِ السَّكْرَانِ فَقَالَ لَا يَجُوزُ وَ لَا كَرَامَةَ .

3. Muhammad has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn Muskan from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the divorce of a drunken man. He (the Imam) said, ‘It is not permissible and it is not an honorable thing.’”

ضعيف على المشهور

Divorce by a Drunk Man - Hadith 12244

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ وَ الْحُسَيْنِ بْنِ هَاشِمٍ عَنْ صَفْوَانَ جَمِيعاً عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ السَّكْرَانِ فَقَالَ لَا يَجُوزُ وَ لَا عِتْقُهُ .

4. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ibn Ribat and al-Husayn ibn Hashim from Safwan all from ibn Muskan from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the divorce of a drunken man. He (the Imam) said, ‘It is not permissible as well as his setting free of slaves.’”

موثق

Divorce of One Compelled and Coerced - Hadith 12245

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي عُمَيْرٍ أَوْ غَيْرِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَوْ أَنَّ رَجُلًا مُسْلِماً مَرَّ بِقَوْمٍ لَيْسُوا بِسُلْطَانٍ فَقَهَرُوهُ حَتَّى يَتَخَوَّفَ عَلَى نَفْسِهِ أَنْ يُعْتِقَ أَوْ يُطَلِّقَ فَفَعَلَ لَمْ يَكُنْ عَلَيْهِ شَيْ‏ءٌ .

1. Ali ibn Ibrahim has narrated from his father from certain persons of his people from Ibn Abi ‘Umayr or others from ‘ Abd Allah ibn Sinan who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘If a Muslim man passes by a people who do have not any valid authority and they force him, he fears for his life, to set free a slave or divorce and he complies, it does not have any valid effect against him/”

مرسل

Divorce of One Compelled and Coerced - Hadith 12246

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَلَاقِ الْمُكْرَهِ وَ عِتْقِهِ فَقَالَ لَيْسَ طَلَاقُهُ بِطَلَاقٍ وَ لَا عِتْقُهُ بِعِتْقٍ فَقُلْتُ إِنِّي رَجُلٌ تَاجِرٌ أَمُرُّ بِالْعَشَّارِ وَ مَعِي مَالٌ فَقَالَ غَيِّبْهُ مَا اسْتَطَعْتَ وَ ضَعْهُ مَوَاضِعَهُ فَقُلْتُ وَ إِنْ حَلَّفَنِي بِالطَّلَاقِ وَ الْعَتَاقِ فَقَالَ احْلِفْ لَهُ ثُمَّ أَخَذَ تَمْرَةً فَحَفَنَ بِهَا مِنْ زُبْدٍ كَانَ قُدَّامَهُ فَقَالَ مَا أُبَالِي حَلَفْتُ لَهُمْ بِالطَّلَاقِ وَ الْعَتَاقِ أَوْ أَكَلْتُهَا .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “I once asked abu Ja‘far (a. s.), about the divorce of a man who is coerced and about his setting free slaves. He (the Imam) said, ‘His divorce is not a divorce and his setting free slaves is not valid freedom/ I then said, ‘I am a merchant and I pass by a one-tenth tax collector, with certain amount of assets with me/ He (the Imam) said, ‘Keep it concealed as much as you can in their proper place/ I then asked, ‘What must I do if they ask me to swear about divorce and setting free slaves?’ He (the Imam) said, ‘You can swear for him.’ He (the Imam) then took a piece of date and immersed it in butter in front of him (the Imam).’ He (the Imam) then said, ‘I do not mind about your swearing for divorce and setting free slaves or eating this.’”

حسن

Divorce of One Compelled and Coerced - Hadith 12247

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عُبَيْسِ بْنِ هِشَامٍ وَ صَالِحِ بْنِ خَالِدٍ عَنْ مَنْصُورِ بْنِ يُونُسَ قَالَ سَأَلْتُ الْعَبْدَ الصَّالِحَ ( عليه السلام ) وَ هُوَ بِالْعُرَيْضِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي قَدْ تَزَوَّجْتُ امْرَأَةً وَ كَانَ تُحِبُّنِي فَتَزَوَّجْتُ عَلَيْهَا ابْنَةَ خَالِي وَ قَدْ كَانَ لِي مِنَ الْمَرْأَةِ وَلَدٌ فَرَجَعْتُ إِلَى بَغْدَادَ فَطَلَّقْتُهَا وَاحِدَةً ثُمَّ رَاجَعْتُهَا ثُمَّ طَلَّقْتُهَا الثَّانِيَةَ ثُمَّ رَاجَعْتُهَا ثُمَّ خَرَجْتُ مِنْ عِنْدِهَا أُرِيدُ سَفَرِي هَذَا حَتَّى إِذَا كُنْتُ بِالْكُوفَةِ أَرَدْتُ النَّظَرَ إِلَى ابْنَةِ خَالِي فَقَالَتْ أُخْتِي وَ خَالَتِي لَا تَنْظُرُ إِلَيْهَا وَ اللَّهِ أَبَداً حَتَّى تُطَلِّقَ فُلَانَةَ فَقُلْتُ وَيْحَكُمْ وَ اللَّهِ مَا لِي إِلَى طَلَاقِهَا سَبِيلٌفَقَالَ لِي هُوَ مِنْ شَأْنِكَ لَيْسَ لَكَ إِلَى طَلَاقِهَا سَبِيلٌ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّهُ كَانَتْ لِي مِنْهَا بِنْتٌ وَ كَانَتْ بِبَغْدَادَ وَ كَانَتْ هَذِهِ بِالْكُوفَةِ وَ خَرَجْتُ مِنْ عِنْدِهَا قَبْلَ ذَلِكَ بِأَرْبَعٍ فَأَبَوْا عَلَيَّ إِلَّا تَطْلِيقَهَا ثَلَاثاً وَ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ مَا أَرَدْتُ اللَّهَ وَ مَا أَرَدْتُ إِلَّا أَنْ أُدَارِيَهُمْ عَنْ نَفْسِي وَ قَدِ امْتَلَأَ قَلْبِي مِنْ ذَلِكَ جُعِلْتُ فِدَاكَفَمَكَثَ طَوِيلًا مُطْرِقاً ثُمَّ رَفَعَ رَأْسَهُ إِلَيَّ وَ هُوَ مُتَبَسِّمٌ فَقَالَ أَمَّا مَا بَيْنَكَ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ بِشَيْ‏ءٍ وَ لَكِنْ إِذَا قَدَّمُوكَ إِلَى السُّلْطَانِ أَبَانَهَا مِنْكَ .

3. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ‘Ubays ibn Hisham and Salih ibn Khalid from Mansur ibn Yunus who has said the following: “I once asked Allah’s virtuous servant (a. s.), when he was in al-‘Arid, (name of a place) saying, ‘I pray to Allah to keep my soul in service for your cause, I married a woman who loved me. I then married the daughter of my maternal uncle and from the woman I had a son. I returned to Baghdad and divorced her once, then I went back to her, then divorced her for the second time, then I went back to her and then left for this journey. I arrived in al-Kufah to see the daughter of my maternal uncle, and my sister and maternal aunt told me that, by Allah, I could never look at her until I divorced so and so. I then told them: ‘Fie on you; I have no way to divorce her.’ He said, ‘It is up to you and it is your problem.’ I then said, ‘I pray to Allah to keep my soul in service for your cause. From her I had a daughter who lived in Baghdad and this is in al-Kufah; I had left her before four and they refused to allow me to see her unless I divorced her three times. No, by Allah, I pray to Allah to keep my soul in service for your cause, I did not want to do so except that I wanted to keep them away from myself, and my heart has become full (of disappointment with them). I pray to Allah to keep my soul in service for your cause.’ He (the Imam) then bent down his head for a long time, then raised his head, smiling and said, ‘Between you and Allah, most Majestic, most Glorious, there is no problem, however, if they take their case against you before the Sultan (ruling authorities) they can make her to become stranger to you.’”

موثق

Divorce of One Compelled and Coerced - Hadith 12248

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَا يَجُوزُ الطَّلَاقُ فِي اسْتِكْرَاهٍ وَ لَا يَجُوزُ عِتْقٌ فِي اسْتِكْرَاهٍ وَ لَا يَجُوزُ يَمِينٌ فِي قَطِيعَةِ رَحِمٍ وَ لَا فِي شَيْ‏ءٍ مِنْ مَعْصِيَةِ اللَّهِ فَمَنْ حَلَفَ أَوْ حُلِّفَ فِي شَيْ‏ءٍ مِنْ هَذَا وَ فَعَلَهُ فَلَا شَيْ‏ءَ عَلَيْهِقَالَ وَ إِنَّمَا الطَّلَاقُ مَا أُرِيدَ بِهِ الطَّلَاقُ مِنْ غَيْرِ اسْتِكْرَاهٍ وَ لَا إِضْرَارٍ عَلَى الْعِدَّةِ وَ السُّنَّةِ عَلَى طُهْرٍ بِغَيْرِ جِمَاعٍ وَ شَاهِدَيْنِ فَمَنْ خَالَفَ هَذَا فَلَيْسَ طَلَاقُهُ وَ لَا يَمِينُهُ بِشَيْ‏ءٍ يُرَدُّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Yahya ibn ‘Abd Allah ibn af-Hassan who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘Divorce under coercion is not permissible or setting free of a slave. It is not permissible to swear for cutting off good relations with relatives or for a sinful act in disobedience to Allah. Thus, whoever swears or is made to swear about something of this kind, it does not have any valid effect on him. Divorce is what is meant to be divorce, and without coercion or harming in a divorce in the manner of waiting period, according to the Sunnah, in a Hayd (menses)-free period, without sexual intercourse and is pronounced in the presence of two witnesses. If one opposes this, his divorce and oath do not have any valid effect and it is returned to the book of Allah, most Majestic, most Glorious.’”

مجهول

Divorce of One Compelled and Coerced - Hadith 12249

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَمُرُّ بِالْعَشَّارِ وَ مَعِي مَالٌ فَيَسْتَحْلِفُنِي فَإِنْ حَلَفْتُ لَهُ تَرَكَنِي وَ إِنْ لَمْ أَحْلِفْ لَهُ فَتَّشَنِي وَ ظَلَمَنِي فَقَالَ احْلِفْ لَهُ قُلْتُ فَإِنَّهُ يَسْتَحْلِفُنِي بِالطَّلَاقِ فَقَالَ احْلِفْ لَهُ فَقُلْتُ فَإِنَّ الْمَالَ لَا يَكُونُ لِي قَالَ فَعَنْ مَالِ أَخِيكَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَدَّ طَلَاقَ ابْنِ عُمَرَ وَ قَدْ طَلَّقَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائِضٌ فَلَمْ يَرَ ذَلِكَ رَسُولُ اللَّهِ شَيْئاً .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mu‘awiyah ibn Wahab from ’Isma‘il al-Ju‘fiy who has said the following: “I pass by one-tenth tax collector for trading with a certain amount of assets with me and the party (tax collector) asks me to swear. If I swear he allows me to go, but if I do not swear he searches my assets and does injustice to me. He (the Imam) said, ‘You can swear for him.’ I then said, ‘He asks me to swear in the issue of divorce. He (the Imam) said, ‘You can swear for him.’ I said, ‘The asset does not belong to me.’ He (the Imam) said, ‘Do it for the assets of your brother. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, reversed the divorce of ibn ‘Umar, who had divorced his wife three times during her Hayd (menses) and the Messenger of Allah considered it invalid and devoid of valid effect.’”

صحيح

Divorce by a Speechless Man - Hadith 12250

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ تَكُونُ عِنْدَهُ الْمَرْأَةُ ثُمَّ يَصْمُتُ فَلَا يَتَكَلَّمُ قَالَ يَكُونُ أَخْرَسَ قُلْتُ نَعَمْ فَيُعْلَمُ مِنْهُ بُغْضٌ لِامْرَأَتِهِ وَ كَرَاهَتُهُ لَهَا أَ يَجُوزُ أَنْ يُطَلِّقَ عَنْهُ وَلِيُّهُ قَالَ لَا وَ لَكِنْ يَكْتُبُ وَ يُشْهِدُ عَلَى ذَلِكَقُلْتُ لَا يَكْتُبُ وَ لَا يَسْمَعُ كَيْفَ يُطَلِّقُهَا فَقَالَ بِالَّذِي يُعْرَفُ مِنْهُ مِنْ فِعَالِهِ مِثْلِ مَا ذَكَرْتَ مِنْ كَرَاهَتِهِ وَ بُغْضِهِ لَهَا .

1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “I once asked abu al-Hassan (a. s.), about the case of a man who is mute, does not speak and has a wife. He (the Imam) asked, ‘Is he speechless?’ I replied, ‘Yes, he is speechless and it is seen that he hates his wife and dislikes her. Is it permissible for his guardian to divorce on his behalf?’ He (the Imam) said, ‘No, it is not permissible, however, he can write and arrange for witnesses for it.’ I then said. ‘He cannot write or speak, how can he divorce?’ He (the Imam) said, ‘It then is done by what is understood from him in the form of his deeds like what you mentioned that he hates and dislikes his wife.’”

حسن

Divorce by a Speechless Man - Hadith 12251

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَلَاقِ الْخَرْسَاءِ قَالَ يَلُفُّ قِنَاعَهَا عَلَى رَأْسِهَا وَ يَجْذِبُهُ .

2. Ali ibn Ibrahim has narrated from his father from Salih ibn al-Sindiy from Ja’far ibn Bashir from Aban ibn ‘Uthman who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who is speechless. He (the Imam) said, ‘He must wrap her scarf around her head, then pull it away.’”

مجهول

Divorce by a Speechless Man - Hadith 12252

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَلَاقُ الْأَخْرَسِ أَنْ يَأْخُذَ مِقْنَعَتَهَا فَيَضَعَهَا عَلَى رَأْسِهَا وَ يَعْتَزِلَهَا .

3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Divorce by a speechless man can happen by his placing her headscarf on her head and then taking it away from her head.’”

ضعيف على المشهور

Divorce by a Speechless Man - Hadith 12253

عَلِيٌّ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ فِي رَجُلٍ أَخْرَسَ كَتَبَ فِي الْأَرْضِ بِطَلَاقِ امْرَأَتِهِ قَالَ إِذَا فَعَلَ ذَلِكَ فِي قُبُلِ الطُّهْرِ بِشُهُودٍ وَ فُهِمَ عَنْهُ كَمَا يُفْهَمُ عَنْ مِثْلِهِ وَ يُرِيدُ الطَّلَاقَ جَازَ طَلَاقُهُ عَلَى السُّنَّةِ .

4. Ali has narrated from his father from ’Isma‘il ibn Marrar from Yunus from a speechless man who wrote on the ground the divorce for his wife. He (the Imam) (a. s.), said, ‘If he has done so during a Hayd (menses)-free period in the presence of witnesses and it is understood from him as it is understood from people like him who decide to divorce, his divorce is permissible according to Sunnah.

مجهول

Appointing an Attorney for Divorce - Hadith 12254

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ أَمْرَ امْرَأَتِهِ إِلَى رَجُلٍ فَقَالَ اشْهَدُوا أَنِّي جَعَلْتُ أَمْرَ فُلَانَةَ إِلَى فُلَانٍ أَ يَجُوزُ ذَلِكَ لِلرَّجُلِ قَالَ نَعَمْ .

1. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and al-Razzaz from Ayyub ibn Nuh Ahmad ibn Muhammad from Humayd ibn Ziyad has narrated from ibn Sama‘ah all from Safwan ibn Yahya from Sa‘id al-A’raj who has said the following: “I once asked abu ’Abd Allah (a. s.), about the case of a man who has left the affair of his wife to another man saying, ‘Bear witness that I have left the affairs of so and so, to so and so; if it is permissible for the man. He (the Imam) said, ‘Yes, it is permissible.’ ”

صحيح

Appointing an Attorney for Divorce - Hadith 12255

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ جَمِيعاً عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يَجْعَلُ أَمْرَ امْرَأَتِهِ إِلَى رَجُلٍ فَقَالَ اشْهَدُوا أَنِّي قَدْ جَعَلْتُ أَمْرَ فُلَانَةَ إِلَى فُلَانٍ فَيُطَلِّقُهَا أَ يَجُوزُ ذَلِكَ لِلرَّجُلِ قَالَ نَعَمْ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id and Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn ’Isma‘il all from Ali ibn al-Nu’man from Sa‘id al-‘A’raj who has said the following: “About the case of a man who leaves the affairs of his wife to a man to deal with saying, ‘Bear witness that I have left the affairs of so and so, to so and so to deal with; if it is permissible. He (the Imam) said, ‘Yes, it is permissible.’”

صحيح

Appointing an Attorney for Divorce - Hadith 12256

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ جَعَلَ طَلَاقَ امْرَأَتِهِ بِيَدِ رَجُلَيْنِ فَطَلَّقَ أَحَدُهُمَا وَ أَبَى الْآخَرُ فَأَبَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَنْ يُجِيزَ ذَلِكَ حَتَّى يَجْتَمِعَا جَمِيعاً عَلَى طَلَاقٍ .

3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that about the case of a man who had left the affairs of his wife to two men to deal with; of whom one divorced her but the other one refused, ’Amir al- Mu’minin also refused to approve it unless both agreed to divorce her.’”

صحيح

Appointing an Attorney for Divorce - Hadith 12257

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي هِلَالٍ الرَّازِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ وَكَّلَ رَجُلًا بِطَلَاقِ امْرَأَتِهِ إِذَا حَاضَتْ وَ طَهُرَتْ وَ خَرَجَ الرَّجُلُ فَبَدَا لَهُ فَأَشْهَدَ أَنَّهُ قَدْ أَبْطَلَ مَا كَانَ أَمَرَهُ بِهِ وَ أَنَّهُ قَدْ بَدَا لَهُ فِي ذَلِكَ قَالَ فَلْيُعْلِمْ أَهْلَهُ وَ لْيُعْلِمِ الْوَكِيلَ .

4. Muhammad has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Muskan from abu Hilal al-Raziy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who appoints a man to divorce his wife after she experiences Hayd (menses) and becomes clean and he himself goes away; but he changes his mind and arranges witnesses that he has changed his mind. He (the Imam) said, ‘He must inform his wife and his attorney about it.’”

ضعيف على المشهور

Appointing an Attorney for Divorce - Hadith 12258

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ جَعَلَ طَلَاقَ امْرَأَتِهِ بِيَدِ رَجُلَيْنِ فَطَلَّقَ أَحَدُهُمَا وَ أَبَى الْآخَرُ فَأَبَى عَلِيٌّ ( عليه السلام ) أَنْ يُجِيزَ ذَلِكَ حَتَّى يَجْتَمِعَا عَلَى الطَّلَاقِ جَمِيعاً .وَ رُوِيَ أَنَّهُ لَا تَجُوزُ الْوَكَالَةُ فِي الطَّلَاقِ .

5. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn Shammun from ‘Abd Allah ibn ‘Abd al- Rahman from Misma‘ who has said the following: “About the case of a man who leaves the matters about the divorce of his wife to two men, of whom one divorces and the other refuses, abu ‘Abd Allah (a. s.), has said, ‘The other man should also agree about divorce to have the agreement of both people.’” It is also narrated that attorney in divorce is not permissible.’”

موثق

Appointing an Attorney for Divorce - Hadith 12259

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ جَمِيعاً عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تَجُوزُ الْوَكَالَةُ فِي الطَّلَاقِ .

6. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali Ahmad ibn Muhammad from Humayd ibn Ziyad has narrated from ibn Sama‘ah from Ja‘far ibn Sama‘ah al from Hammad ibn ‘Uthaman from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not permissible to appoint an attorney in divorce.’” Al-Hassan ibn Sama‘ah has narrated that this is the Hadith which we follow.

ضعيف

Swearing and Taking an Oath - Hadith 12260

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي الْإِيلَاءِ إِذَا آلَى الرَّجُلُ أَنْ لَا يَقْرَبَ امْرَأَتَهُ وَ لَا يَمَسَّهَا وَ لَا يَجْمَعَ رَأْسَهُ وَ رَأْسَهَا فَهُوَ فِي سَعَةٍ مَا لَمْ تَمْضِ الْأَرْبَعَةُ الْأَشْهُرِ فَإِذَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ وُقِفَ فَإِمَّا أَنْ يَفِي‏ءَ فَيَمَسَّهَا وَ إِمَّا أَنْ يَعْزِمَ عَلَى الطَّلَاقِ فَيُخَلِّيَ عَنْهَا حَتَّى إِذَا حَاضَتْ وَ طَهُرَتْ مِنْ حَيْضِهَا طَلَّقَهَا تَطْلِيقَةً قَبْلَ أَنْ يُجَامِعَهَا بِشَهَادَةِ عَدْلَيْنِ ثُمَّ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَمْضِ الثَّلَاثَةُ الْأَقْرَاءِ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Burayd ibn Mu‘awiyah who has said the following: “I once heard abu ‘Abd Allah (a. s.), state this Hadith. ‘If a man swears not to go to bed with his wife, not to touch her and not to place his head next to her head, he then has the choice before passing of four months. When four months pass he then must be taken in custody to reach a settlement and go to bed with her, or decide to divorce, thus, he must leave her until she experiences Hayd (menses) and becomes clean from Hayd (menses), then divorce her once before going to bed with her and in the presence of two just witnesses. Thereafter he has the right to go back to her until her passing three cycles of Hayd (menses)-free periods.”’

حسن

Swearing and Taking an Oath - Hadith 12261

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَهْجُرُ امْرَأَتَهُ مِنْ غَيْرِ طَلَاقٍ وَ لَا يَمِينٍ سَنَةً لَمْ يَقْرَبْ فِرَاشَهَا قَالَ لِيَأْتِ أَهْلَهُ وَ قَالَ أَيُّمَا رَجُلٍ آلَى مِنِ امْرَأَتِهِ وَ الْإِيلَاءُ أَنْ يَقُولَ لَا وَ اللَّهِ لَا أُجَامِعُكِ كَذَا وَ كَذَا وَ يَقُولَ وَ اللَّهِ لَأَغِيضَنَّكِ [لَأَغِيظَنَّكِ] ثُمَّ يُغَاضِبَهَا فَإِنَّهُ يَتَرَبَّصُ بِهَا أَرْبَعَةَ أَشْهُرٍ ثُمَّ يُؤْخَذُ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ فَيُوقَفُ فَإِنْ فَاءَ وَ الْإِيفَاءُ أَنْ يُصَالِحَ أَهْلَهُ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ فَإِنْ لَمْ يَفِئْ جُبِرَ عَلَى أَنْ يُطَلِّقَ وَ لَا يَقَعُ بَيْنَهُمَا طَلَاقٌ حَتَّى يُوقَفَ وَ إِنْ كَانَ أَيْضاً بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ يُجْبَرُ عَلَى أَنْ يَفِي‏ءَ أَوْ يُطَلِّقَ .

2. Ali has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who separates from his wife without divorce and swearing. He does not go near her bed for one year. He (the Imam) said, ‘He must go to his wife.’ He (the Imam) then said, ‘If one swears about his wife, it takes place by one’s saying, “No, by Allah, I will not have sexual intercourse with you so and so, and say, by Allah I must reduce you” and then become angry with her. He can wait for four months. After four months, he must be taken in custody, so that he may reach reconciliation with his wife; Allah is forgiving and merciful. If he does not reach a settlement, he then is made to divorce. Divorce cannot take place until he is placed under custody. If it is after four months, still he is made to reach a settlement or divorce.’”

حسن

Swearing and Taking an Oath - Hadith 12262

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا آلَى الرَّجُلُ مِنِ امْرَأَتِهِ وَ الْإِيلَاءُ أَنْ يَقُولَ وَ اللَّهِ لَا أُجَامِعُكِ كَذَا وَ كَذَا وَ يَقُولَ وَ اللَّهِ لَأَغِيضَنَّكِ [لَأَغِيظَنَّكِ] ثُمَّ يُغَاضِبَهَا ثُمَّ يَتَرَبَّصُ بِهَا أَرْبَعَةَ أَشْهُرٍ فَإِنْ فَاءَ وَ الْإِيفَاءُ أَنْ يُصَالِحَ أَهْلَهُ أَوْ يُطَلِّقَ عِنْدَ ذَلِكَ وَ لَا يَقَعُ بَيْنَهُمَا طَلَاقٌ حَتَّى يُوقَفَ وَ إِنْ كَانَ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ حَتَّى يَفِي‏ءَ أَوْ يُطَلِّقَ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘If one swears about his wife and it takes place by one’s saying, “By Allah, I will not have sexual intercourse with you so and so,” and says, “By Allah I must reduce you” and then become angry with her. He can wait for four months. After four months, he must be taken in custody so that he pays expiation, which is reconciliation with his wife or divorce. Divorce cannot take place until he is placed under custody. If it is after four months, still he is made to expiate (find remedy) or divorce.’”

ضعيف على المشهور

Swearing and Taking an Oath - Hadith 12263

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُكَيْرِ بْنِ أَعْيَنَ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا إِذَا آلَى الرَّجُلُ أَنْ لَا يَقْرَبَ امْرَأَتَهُ فَلَيْسَ لَهَا قَوْلٌ وَ لَا حَقٌّ فِي الْأَرْبَعَةِ الْأَشْهُرِ وَ لَا إِثْمَ عَلَيْهِ فِي كَفِّهِ عَنْهَا فِي الْأَرْبَعَةِ الْأَشْهُرِ فَإِنْ مَضَتِ الْأَرْبَعَةُ الْأَشْهُرِ قَبْلَ أَنْ يَمَسَّهَا فَسَكَتَتْ وَ رَضِيَتْ فَهُوَ فِي حِلٍّ وَ سَعَةٍفَإِنْ رَفَعَتْ أَمْرَهَا قِيلَ لَهُ إِمَّا أَنْ تَفِي‏ءَ فَتَمَسَّهَا وَ إِمَّا أَنْ تُطَلِّقَ وَ عَزْمُ الطَّلَاقِ أَنْ يُخَلِّيَ عَنْهَا فَإِذَا حَاضَتْ وَ طَهُرَتْ طَلَّقَهَا وَ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَمْضِ ثَلَاثَةُ قُرُوءٍ فَهَذَا الْإِيلَاءُ الَّذِي أَنْزَلَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى فِي كِتَابِهِ وَ سُنَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

4. Ali has narrated from his father from Hammad ibn ‘Isa from ‘Umar ibn ‘Udhaynah from Bukayr ibn A’yan and Burayd ibn Mu‘awiyah who has said the following: “Abu Ja‘far, and abu ‘Abd Allah, ‘Alayhim al-Salam, have said, ‘If a man swears not to go near his wife, then he has no say and no right for four months; and it is not a sin on him to stay away from her for four months. When four months pass if he agrees to touch her and she remains silent and agrees, then it is fine. He is within the law and his choices; but if she takes her case to the court he then will be told to expiate (find a remedy), then he can touch her or divorce her. Divorce becomes final when he leaves her until she experience Hayd (menses) and becomes clean, then he divorces her and he has the right to go back to her until three Hayd (menses)-free periods pass. This is the ‘Ila’ (swearing) that Allah, most Blessed, most High, has revealed in His book and in the Sunnah of His prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.”’

حسن

Swearing and Taking an Oath - Hadith 12264

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن جميل بن دراج، عن منصور ابن حازم قال: إن المؤلي يجبر على أن يطلق تطليقة بائنة، وعن غير منصور أنه يطلق تطليقة يملك الرجعة، فقال له بعض أصحابه: إن هذا منتقض (2) فقال: لا، التي تشكو فتقول: يجبرني ويضرني ويمنعني من الزوج (1) يجبر على أن يطلقها تطليقة بائنة والتي تسكت ولا تشكو وإن شاء يطلقها تطليقة يملك الرجعة.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from Mansur ibn Hazim who has said: “One who swears is made to divorce in the form of a final divorce which makes the spouses strangers to each other. People other than Mansur have narrated that he divorces once but has the right to go back to her; and certain persons of his people have said to him that this is deleted. He replied that it is true if she complains and says that he compels her, harms her and prevents her from getting married. In such case he is made to divorce her in the form of a final divorce which makes them to become strangers to each other; but the one who remains silent and does not complain then if he wants he can divorce her once with the choice to go back to her.

حسن

Swearing and Taking an Oath - Hadith 12265

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ امْرَأَتِي أَرْضَعَتْ غُلَاماً وَ إِنِّي قُلْتُ وَ اللَّهِ لَا أَقْرَبُكِ حَتَّى تَفْطِمِيهِ فَقَالَ لَيْسَ فِي الْإِصْلَاحِ إِيلَاءٌ .

6. Ali has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that once a man came to ’Amir al-Mu’minin and said, ‘O ’Amir al-Mu’minin, my wife breastfed a boy and I said, “By Allah, I will not go to bed with you until you wean him.’” He (the Imam) said, ‘ 7/a’ (swearing) does not take place in constructive and virtuous deeds.’”

ضعيف على المشهور

Swearing and Taking an Oath - Hadith 12266

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ آلَى مِنِ امْرَأَتِهِ بَعْدَ مَا دَخَلَ بِهَا فَقَالَ إِذَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ وُقِفَ وَ إِنْ كَانَ بَعْدَ حِينٍ فَإِنْ فَاءَ فَلَيْسَ بِشَيْ‏ءٍ وَ هِيَ امْرَأَتُهُ وَ إِنْ عَزَمَ الطَّلَاقَ فَقَدْ عَزَمَوَ قَالَ الْإِيلَاءُ أَنْ يَقُولَ الرَّجُلُ لِامْرَأَتِهِ وَ اللَّهِ لَأَغِيضَنَّكِ [لَأَغِيظَنَّكِ] وَ لَأَسُوءَنَّكِ ثُمَّ يَهْجُرَهَا وَ لَا يُجَامِعَهَا حَتَّى تَمْضِيَ أَرْبَعَةُ أَشْهُرٍ فَإِذَا مَضَتْ أَرْبَعَةُ أَشْهُرٍ فَقَدْ وَقَعَ الْإِيلَاءُ وَ يَنْبَغِي لِلْإِمَامِ أَنْ يُجْبِرَهُ عَلَى أَنْ يَفِي‏ءَ أَوْ يُطَلِّقَ فَإِنْ فَاءَ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ وَ إِنْ عَزَمَ الطَّلَاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who after going to bed with his wife swears not to go to bed with his wife. He (the Imam) said, ‘When four months pass he is taken in custody even after a while. If he expiates (finds a remedy), then it is fine and she is his wife. If he decides to divorce he can do so.’ He (the Imam) said, ‘ 7/a’ (swearing) takes place when one says to his wife, ‘By Allah, I will reduce you to make you look bad.’ Thereafter, separates from her and does not go to bed with her up to four months. When four months pass then swearing becomes effective and the Imam must make him to expiate or divorce. If he expiates (finds remedy), Allah is Forgiving and Merciful but if he decides to divorce, Allah is hearing and knowing and that is the word of Allah, most Majestic, most Glorious, in His book.’”

مجهول

Swearing and Taking an Oath - Hadith 12267

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُؤْلِي يُوقَفُ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ فَإِنْ شَاءَ إِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ فَإِنْ عَزَمَ الطَّلَاقَ فَهِيَ وَاحِدَةٌ وَ هُوَ أَمْلَكُ بِرَجْعَتِهَا .

8. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from abu Maryam who has said the following: “Abu Ja‘far (a. s.), has said, ‘One who swears not to go to bed with his wife is taken in custody after four months. He may keep her in a fair manner or leave her in the same way. If he decides to divorce it then is once and he has the right to go back to her.’”

ضعيف على المشهور

Swearing and Taking an Oath - Hadith 12268

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْإِيلَاءِ مَا هُوَ فَقَالَ هُوَ أَنْ يَقُولَ الرَّجُلُ لِامْرَأَتِهِ وَ اللَّهِ لَا أُجَامِعُكِ كَذَا وَ كَذَا وَ يَقُولَ وَ اللَّهِ لَأَغِيضَنَّكِ [لَأَغِيظَنَّكِ] فَيُتَرَبَّصَ بِهَا أَرْبَعَةَ أَشْهُرٍ ثُمَّ يُؤْخَذُ فَيُوقَفُ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ فَإِنْ فَاءَ وَ هُوَ أَنْ يُصَالِحَ أَهْلَهُ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ وَ إِنْ لَمْ يَفِئْ جُبِرَ عَلَى أَنْ يُطَلِّقَ وَ لَا يَقَعُ طَلَاقٌ فِيمَا بَيْنَهُمَا وَ لَوْ كَانَ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ مَا لَمْ يَرْفَعْهُ إِلَى الْإِمَامِ .

9. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar. Abu al-‘Abbas has narrated from Muhammad ibn Ja‘far from Ayyub ibn Nuh. Ahmad ibn Muhammad has narrated from Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan, from Ahmad ibn Muhammad. Humayd ibn Ziyad has narrated from ibn Sama‘ah all from Safwan from ibn Muskan from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about 7/a’ (swearing) and what it is. He (the Imam) said, ‘It takes place when a man says to his wife, ‘By Allah, I will not go to bed with you so and so, and says, ‘By Allah I will reduce you and then waits for four months. Thereafter he is taken in custody, if he expiates and reconciles with his wife, Allah is Forgiving and Merciful and if he did not expiate he then is made to divorce. Divorce cannot take place if it is after four months until it is taken before the Imam.’”

صحيح

Swearing and Taking an Oath - Hadith 12269

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْمُؤْلِي إِذَا أَبَى أَنْ يُطَلِّقَ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَجْعَلُ لَهُ حَظِيرَةً مِنْ قَصَبٍ وَ يَحْبِسُهُ فِيهَا وَ يَمْنَعُهُ مِنَ الطَّعَامِ وَ الشَّرَابِ حَتَّى يُطَلِّقَ .

10. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Hammad ibn ‘Uthaman who has said the following: About the case of a man’s 7/a’ (swearing) abu ‘Abd Allah (a. s.), has said that if he refuses to divorce ’Amir al-Mu’minin has said, that an enclosure of reeds must be made for him and to keep him there without food and drink until he agrees to divorce.’”

ضعيف على المشهور

Swearing and Taking an Oath - Hadith 12270

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ خَلَفِ بْنِ حَمَّادٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُؤْلِي إِمَّا أَنْ يَفِي‏ءَ أَوْ يُطَلِّقَ فَإِنْ فَعَلَ وَ إِلَّا ضُرِبَتْ عُنُقُهُ .

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Khalaf ibn Hammad in a marfu‘ manner who has said the following: “About the case of a man’s 7/a’ (swearing), abu ‘Abd Allah (a. s.), has said, ‘He either expiates or divorces or is beheaded.’”

مرفوع

Swearing and Taking an Oath - Hadith 12271

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا غَاضَبَ الرَّجُلُ امْرَأَتَهُ فَلَمْ يَقْرَبْهَا مِنْ غَيْرِ يَمِينٍ أَرْبَعَةَ أَشْهُرٍ فَاسْتَعْدَتْ عَلَيْهِ فَإِمَّا أَنْ يَفِي‏ءَ وَ إِمَّا أَنْ يُطَلِّقَ فَإِنْ تَرَكَهَا مِنْ غَيْرِ مُغَاضَبَةٍ أَوْ يَمِينٍ فَلَيْسَ بِمُؤْلٍ .

12. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hafs ibn al-Bakhtariy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man angers his wife and does not go to bed with her without swearing for four months and she complains against him, he then must expiate or divorce her. If he leaves her without anger or swearing, then the rules of 7/a’ (swearing) do not apply.’”

حسن

Swearing and Taking an Oath - Hadith 12272

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ حَمْدَانَ الْقَلَانِسِيِّ عَنْ إِسْحَاقَ بْنِ بُنَانٍ عَنِ ابْنِ بَقَّاحٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا أَبَى الْمُؤْلِي أَنْ يُطَلِّقَ جَعَلَ لَهُ حَظِيرَةً مِنْ قَصَبٍ وَ أَعْطَاهُ رُبُعَ قُوتِهِ حَتَّى يُطَلِّقَ .

13. Al-Husayn from Muhammad has narrated from Hamdan al-Qalanisiy from Ishaq ibn Bunan ibn Baqqah from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah (a. s.), has said that when a man because of 7/a’ (swearing) refused to divorce ’Amir al-Mu’minin placed him inside an enclosure and gave him one-fourth of his food and drink until he agreed to divorce.”

مختلف فيه

’Ila’ (swearing) does not Take Place except after Going to Bed with one’s Wife - Hadith 12273

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَقَعُ الْإِيلَاءُ إِلَّا عَلَى امْرَأَةٍ قَدْ دَخَلَ بِهَا زَوْجُهَا .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘ ’Ila’ (swearing) does not take place unless one has gone to bed with his wife.”’

مجهول

’Ila’ (swearing) does not Take Place except after Going to Bed with one’s Wife - Hadith 12274

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يُؤْلِي مِنِ امْرَأَتِهِ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَا يَقَعُ الْإِيلَاءُ حَتَّى يَدْخُلَ بِهَا .

2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man’s ’ Ila ’ (swearing) against his wife before going to bed with her. He (the Imam) said, ‘ 7/a’ (swearing) does not take place until one goes to bed with his wife.’”

ضعيف على المشهور

’Ila’ (swearing) does not Take Place except after Going to Bed with one’s Wife - Hadith 12275

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ قَالَ لَا أَعْلَمُهُ إِلَّا عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ مُؤْلِياً حَتَّى يَدْخُلَ بِهَا .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ‘Udhaynah who has said that I do not know this Hadith except from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One can only be in ’ Ila ’ (swearing) against his wife when he goes to bed with her.’”

مرسل كالحسن

’Ila’ (swearing) does not Take Place except after Going to Bed with one’s Wife - Hadith 12276

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَنْ رَجُلٍ آلَى مِنِ امْرَأَتِهِ وَ لَمْ يَدْخُلْ بِهَا قَالَ لَا إِيلَاءَ حَتَّى يَدْخُلَ بِهَا فَقَالَ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا حَلَفَ أَنْ لَا يَبْنِيَ بِأَهْلِهِ سَنَتَيْنِ أَوْ أَكْثَرَ مِنْ ذَلِكَ أَ كَانَ يَكُونُ إِيلَاءً .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that once a man who was involved in 7/a’ (swearing) against his wife before going to bed with her, asked ’Amir al-Mu’minin. He (the Imam) said, ‘ 7/a’ (swearing) does not place until one goes to bed with his wife,’ He (the Imam) then said, ‘If a man swears not to go to bed with his wife for two years or more, can this be 7/a’ (swearing)?”’

مجهول

If a Man Says to his Wife, ‘You are Unlawful for me” - Hadith 12277

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ فَقَالَ لِي لَوْ كَانَ لِي عَلَيْهِ سُلْطَانٌ لَأَوْجَعْتُ رَأْسَهُ وَ قُلْتُ لَهُ اللَّهُ أَحَلَّهَا لَكَ فَمَا حَرَّمَهَا عَلَيْكَ إِنَّهُ لَمْ يَزِدْ عَلَى أَنْ كَذَبَ فَزَعَمَ أَنَّ مَا أَحَلَّ اللَّهُ لَهُ حَرَامٌ وَ لَا يَدْخُلُ عَلَيْهِ طَلَاقٌ وَ لَا كَفَّارَةٌ فَقُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ ما أَحَلَّ اللَّهُ لَكَ فَجَعَلَ فِيهِ الْكَفَّارَةَ فَقَالَ إِنَّمَا حَرَّمَ عَلَيْهِ جَارِيَتَهُ مَارِيَةَ وَ حَلَفَ أَنْ لَا يَقْرَبَهَا فَإِنَّمَا جَعَلَ عَلَيْهِ الْكَفَّارَةَ فِي الْحَلْفِ وَ لَمْ يَجْعَلْ عَلَيْهِ فِي التَّحْرِيمِ .

1. A number of our people have narrated from Sahl ibn abu Nasr from Muhammad ibn Sama‘ah from Zurarah who has said the following: “I once asked Abu Ja’far (a. s.), about the case of a man who says to his wife, ‘You are unlawful for me.’ He (the Imam) said to me, ‘Had I control over him I would have hurt his head and said to him that Allah has made her lawful for you, then what has made her unlawful for you? In fact, the one who says it(‘You are unlawful for me’) has lied, because then he would claim that what Allah has made lawful for him is unlawful, and there is no divorce or expiation on him.‘ I then asked about the meaning of the words of Allah, most Majestic, most Glorious, ‘O Prophet, why do you make unlawful what Allah has made lawful for you’ (66:1), then expiation is made necessary.’ He (the Imam) said, ‘He only made unlawful for him his slave-girl Maria, and swore not to go near her. He made expiation necessary on him in the case of swearing, not in the case of making something unlawful.’”

ضعيف على المشهور

If a Man Says to his Wife, ‘You are Unlawful for me” - Hadith 12278

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا تَقُولُ فِي رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ فَإِنَّا نُرْوَى بِالْعِرَاقِ أَنَّ عَلِيّاً ( عليه السلام ) جَعَلَهَا ثَلَاثاً فَقَالَ كَذَبُوا لَمْ يَجْعَلْهَا طَلَاقاً وَ لَوْ كَانَ لِي عَلَيْهِ سُلْطَانٌ لَأَوْجَعْتُ رَأْسَهُ ثُمَّ أَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّهَا لَكَ فَمَا ذَا حَرَّمَهَا عَلَيْكَ مَا زِدْتَ عَلَى أَنْ كَذَبْتَ فَقُلْتَ لِشَيْ‏ءٍ أَحَلَّهُ اللَّهُ لَكَ إِنَّهُ حَرَامٌ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “I once asked abu Ja’far (a. s.), about the case of a man who says to his wife, ‘You are unlawful for me.’ We in Iraq narrate that Ali (a. s.), made it three times (divorce). He (the Imam) said, ‘They have spoken a lie. He (the Imam) did not make it (one’s saying, ‘You are unlawful for me’) a divorce. Had I the control over him I would have given him a headache. I then say to him that Allah, most Majestic, most Glorious, has made it lawful for you. You have done nothing other than speaking a lie by saying unlawful what Allah has made lawful.’”

حسن

If a Man Says to his Wife, ‘You are Unlawful for me” - Hadith 12279

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنْ أَبِي مَخْلَدٍ السَّرَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي شَبَّةُ بْنُ عَقَّالٍ بَلَغَنِي أَنَّكَ تَزْعُمُ أَنَّ مَنْ قَالَ مَا أَحَلَّ اللَّهُ عَلَيَّ حَرَامٌ أَنَّكَ لَا تَرَى ذَلِكَ شَيْئاً قُلْتُ أَمَّا قَوْلُكَ الْحِلُّ عَلَيَّ حَرَامٌ فَهَذَا أَمِيرُ الْمُؤْمِنِينَ الْوَلِيدُ جَعَلَ ذَلِكَ فِي أَمْرِ سَلَامَةَ امْرَأَتِهِ وَ أَنَّهُ بَعَثَ يَسْتَفْتِي أَهْلَ الْحِجَازِ وَ أَهْلَ الْعِرَاقِ وَ أَهْلَ الشَّامِ فَاخْتَلَفُوا عَلَيْهِ فَأَخَذَ بِقَوْلِ أَهْلِ الْحِجَازِ إِنَّ ذَلِكَ لَيْسَ بِشَيْ‏ءٍ .

3. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Ribat from abu Mukhallad al-Sarraj who has said the following: “Abu ‘ Abd Allah (a. s.), has said that Shabbah ibn ‘ Aqqal once said to me, ‘You think that if one says, “What Allah has made lawful is unlawful for me” (as you believe) does not have any valid effect.’ I said, ‘About your word ‘lawful is unlawful for me’ you can consider what ’Amir al- Mu’minin, al-Walid decided about the issue of Salamah and his wife when he sent for a fatwa from people of Iraq and people of al-Sham who had differences over the issue. He then decided according to the words of the people of al-Hijjaz who say that it does not have any valid effect.’”

مجهول

If a Man Says to his Wife, ‘You are Unlawful for me” - Hadith 12280

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ قَالَ لَيْسَ عَلَيْهِ كَفَّارَةٌ وَ لَا طَلَاقٌ .

4. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Safwan from Hariz from Muhammad ibn Muslim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who says to his wife, ‘You are unlawful for me.’ He (the Imam) said, ‘There is no expiation on him and it is not a divorce.’”

موثق

The Free, Cleared and Severed Woman - Hadith 12281

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يَقُولُ لِامْرَأَتِهِ أَنْتِ مِنِّي خَلِيَّةٌ أَوْ بَرِيئَةٌ أَوْ بَتَّةٌ أَوْ حَرَامٌ قَالَ لَيْسَ بِشَيْ‏ءٍ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a man who says to his wife, ’You from my side are free, cleared and severed’ or ‘you are unlawful.’ He (the Imam) said, ‘It does not have any valid effect.’”

حسن

The Free, Cleared and Severed Woman - Hadith 12282

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ مِنِّي بَائِنٌ وَ أَنْتِ مِنِّي خَلِيَّةٌ وَ أَنْتِ مِنِّي بَرِيئَةٌ قَالَ لَيْسَ بِشَيْ‏ءٍ .

2. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid and Ali ibn Ibrahim has narrated from his father all from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about the case of a man who says to his wife, ‘You from my side are free and cleared.’ He (the Imam) said, ‘It does not have any valid effect.’”

موثق

The Free, Cleared and Severed Woman - Hadith 12283

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ خَلِيَّةٌ أَوْ بَرِيئَةٌ أَوْ بَتَّةٌ أَوْ حَرَامٌ قَالَ لَيْسَ بِشَيْ‏ءٍ .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who says to his wife, ‘You from my side are free, cleared and severed’ or ‘you are unlawful.’ He (the Imam) said, ‘It does not have any valid effect.’”

حسن

The Choices - Hadith 12284

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ صَفْوَانَ وَ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْخِيَارِ فَقَالَ وَ مَا هُوَ وَ مَا ذَاكَ إِنَّمَا ذَاكَ شَيْ‏ءٌ كَانَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله).

1. Muhammad ibn abu ‘Abd Allah has narrated from Mu‘awiyah ibn Hakam from Safwan and Ali ibn al-Husayn ibn Ribat from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about choices. He (the Imam) said, ‘Who is he and what is that; it was something only for the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.’”

موثق

The Choices - Hadith 12285

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ وَ ابْنِ رِبَاطٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي سَمِعْتُ أَبَاكَ يَقُولُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) خَيَّرَ نِسَاءَهُ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ فَلَمْ يُمْسِكْهُنَّ عَلَى طَلَاقٍ وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَبِنَّ فَقَالَ إِنَّ هَذَا حَدِيثٌ كَانَ يَرْوِيهِ أَبِي عَنْ عَائِشَةَ وَ مَا لِلنَّاسِ وَ لِلْخِيَارِ إِنَّمَا هَذَا شَيْ‏ءٌ خَصَّ اللَّهُ عَزَّ وَ جَلَّ بِهِ رَسُولَهُ ( صلى الله عليه وآله ) .

2. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad and ibn Ribat from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following: “I once said to abu ‘Abd Allah (a. s.), that I once heard your father saying, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, offered his wives the choice and they chose Allah and His Messenger. He did not keep them for divorce. Had they chosen themselves they would become strangers.’ He (the Imam) said, ‘This is a Hadith that my father would narrate from ‘A’ishah. What people have to do with choice! It was something with which Allah, most Majestic, most Glorious, specially treated His Messenger.’”

موثق

The Choices - Hadith 12286

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنِ ابْنِ رِبَاطٍ عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ خَيَّرَ امْرَأَتَهُ فَاخْتَارَتْ نَفْسَهَا بَانَتْ مِنْهُ قَالَ لَا إِنَّمَا هَذَا شَيْ‏ءٌ كَانَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) خَاصَّةً أُمِرَ بِذَلِكَ فَفَعَلَ وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَطَلَّقَهُنَّ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ أُمَتِّعْكُنَّ وَ أُسَرِّحْكُنَّ سَراحاً جَمِيلًا .

3. Humayd has narrated from ibn Sama‘ah from ibn Ribat from ‘Es ibn al-Qasim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who gives his wife the choice; if she becomes stranger for him. He (the Imam) said, ‘No, this was something especially for the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause . He (the Messenger of Allah) was commanded to do so and if they were to choose themselves he would divorce them. This is in the words of Allah, most Majestic, most Glorious, ‘Say to your wives, “If you want the worldly life and its beauty, then be prepared, so he (the Messenger of Allah) benefits you and allows you to be free with fairness.” (33:28)’”

موثق

The Choices - Hadith 12287

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا تَقُولُ فِي رَجُلٍ جَعَلَ أَمْرَ امْرَأَتِهِ بِيَدِهَا قَالَ فَقَالَ وَلَّى الْأَمْرَ مَنْ لَيْسَ أَهْلَهُ وَ خَالَفَ السُّنَّةَ وَ لَمْ يُجِزِ النِّكَاحَ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Harun ibn Muslim from certain persons of our people who have said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who leaves the affairs of his wife in her own hands. He (the Imam) said, ‘He has given the matter in the hands of someone who is not proper for it, thus, he has opposed the Sunnah and has not made marriage permissible.’”

مرسل

How the Choice originally was - Hadith 12288

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنِفَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنْ مَقَالَةٍ قَالَتْهَا بَعْضُ نِسَائِهِ فَأَنْزَلَ اللَّهُ آيَةَ التَّخْيِيرِ فَاعْتَزَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نِسَاءَهُ تِسْعاً وَ عِشْرِينَ لَيْلَةً فِي مَشْرَبَةِ أُمِّ إِبْرَاهِيمَ ثُمَّ دَعَاهُنَّ فَخَيَّرَهُنَّ فَاخْتَرْنَهُ فَلَمْ يَكُ شَيْئاً وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ كَانَتْ وَاحِدَةً بَائِنَةًقَالَ وَ سَأَلْتُهُ عَنْ مَقَالَةِ الْمَرْأَةِ مَا هِيَ قَالَ فَقَالَ إِنَّهَا قَالَتْ يَرَى مُحَمَّدٌ أَنَّهُ لَوْ طَلَّقَنَا أَنَّهُ لَا يَأْتِينَا الْأَكْفَاءُ مِنْ قَوْمِنَا يَتَزَّوَجُونَّا .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah who has said the following: “I once heard abu Ja‘far (a. s.), saying, ‘Allah, most Majestic, most Glorious, disdained and rejected the words of certain ones of his wives against the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and sent revelation about choice. The Messenger of Allah stayed away from his wives for twenty-nine days in the mashrabah (a place for water containers) of ‘Umm Ibrahim. He then called them and gave them the choice. They chose him (the Messenger of Allah) then nothing happened. Had they chosen themselves it would have been one final divorce which made them all become strangers to him (the Messenger of Allah).’ I then asked him (the Imam) about the word of the woman and who she was?’ He (the narrator) has said that he (the Imam) said, ‘She said, “Muhammad thinks that if he divorces us no one of our match from our tribes will marry us.’””

موثق

How the Choice originally was - Hadith 12289

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ ذَكَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ زَيْنَبَ قَالَتْ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تَعْدِلُ وَ أَنْتَ رَسُولُ اللَّهِ وَ قَالَتْ حَفْصَةُ إِنْ طَلَّقَنَا وَجَدْنَا أَكْفَاءَنَا فِي قَوْمِنَا فَاحْتُبِسَ الْوَحْيُ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) عِشْرِينَ يَوْماًقَالَ فَأَنِفَ اللَّهُ عَزَّ وَ جَلَّ لِرَسُولِهِ فَأَنْزَلَ يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ إِلَى قَوْلِهِ أَجْراً عَظِيماًقَالَ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَبِنَّ وَ إِنِ اخْتَرْنَ اللَّهَ وَ رَسُولَهُ فَلَيْسَ بِشَيْ‏ءٍ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that Zaynab said, ‘You are not fair and you are the Messenger of Allah.’ Hafsah said, ‘If you divorce us we will find our match in our people.’ Revelation stopped coming to the Messenger of Allah for twenty days. He (the Imam) said that Allah, most Majestic, most Glorious, disdained and rejected the words of these women against His Messenger and sent revelation that said, ‘O Prophet, say to your wives, “If you want the worldly life and its beauty become prepared . . . great reward.’” He (the Imam) said that they chose the Messenger of Allah. Had they chosen themselves they would have become stranger to him (the Messenger of Allah) and they chose the Messenger of Allah, then not anything else happened.’”

مجهول

How the Choice originally was - Hadith 12290

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ إِنَّ بَعْضَ نِسَاءِ النَّبِيِّ ( صلى الله عليه وآله ) قَالَتْ أَ يَرَى مُحَمَّدٌ أَنَّهُ إِنْ طَلَّقَنَا لَا نَجِدُ الْأَكْفَاءَ مِنْ قَوْمِنَا قَالَ فَغَضِبَ اللَّهُ عَزَّ وَ جَلَّ مِنْ فَوْقِ سَبْعِ سَمَاوَاتِهِ فَأَمَرَهُ فَخَيَّرَهُنَّ حَتَّى انْتَهَى إِلَى زَيْنَبَ بِنْتِ جَحْشٍ فَقَامَتْ وَ قَبَّلَتْهُ وَ قَالَتْ أَخْتَارُ اللَّهَ وَ رَسُولَهُ.

3. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Hammad ibn ‘Uthaman from ‘Abd al-‘Ala’ ibn ’A‘yan who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘Certain ones of the wives of the Holy Prophet, had said, ‘Does Muhammad think that if he divorces us, no one from our people will marry us?’ He (the Imam) said that Allah, most Majestic, most Glorious, became angry from above the seven heavens and commanded him (the Messenger of Allah) and he gave them the choice until it was the turn of Zaynab bint Jahash. She stood and kissed him (the Messenger of Allah) and accepted, saying, “I choose Allah and His Messenger.’””

ضعيف على المشهور

How the Choice originally was - Hadith 12291

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ زَيْنَبَ بِنْتَ جَحْشٍ قَالَتْ أَ يَرَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنْ خَلَّى سَبِيلَنَا أَنَّا لَا نَجِدُ زَوْجاً غَيْرَهُ وَ قَدْ كَانَ اعْتَزَلَ نِسَاءَهُ تِسْعاً وَ عِشْرِينَ لَيْلَةً فَلَمَّا قَالَتْ زَيْنَبُ الَّذِي قَالَتْ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ جَبْرَئِيلَ إِلَى مُحَمَّدٍ ( صلى الله عليه وآله ) فَقَالَ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ أُمَتِّعْكُنَّ الْآيَتَيْنِ كِلْتَيْهِمَا فَقُلْنَ بَلْ نَخْتَارُ اللَّهَ وَ رَسُولَهُ وَ الدَّارَ الْآخِرَةَ .

4. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Ja‘far ibn Sama‘ah from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah (a. s.), has said that Zaynab bint Jahash once said, ‘Does the Messenger of Allah think that if he divorces us we will not find anyone other than him to marry us?’ He had stayed away from his wives for twenty-nine days. When Zaynab said this Allah, most Majestic, most Glorious, sent Jibril to Muhammad (SAW). He said, ‘Say to your wives, “If you want the worldly life and its beauty, then be prepared he will benefit you . . .” They said, ‘We choose Allah and His Messenger and the house in the hereafter.’”

موثق

How the Choice originally was - Hadith 12292

عَنْهُ عَنِ الْحَسَنِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ زَيْنَبَ بِنْتَ جَحْشٍ قَالَتْ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تَعْدِلُ وَ أَنْتَ نَبِيٌّ فَقَالَ تَرِبَتْ يَدَاكِ إِذَا لَمْ أَعْدِلْ فَمَنْ يَعْدِلُ فَقَالَتْ دَعَوْتَ اللَّهَ يَا رَسُولَ اللَّهِ لِيَقْطَعَ يَدَيَّ فَقَالَ لَا وَ لَكِنْ لَتَتْرَبَانِ فَقَالَتْ إِنَّكَ إِنْ طَلَّقْتَنَا وَجَدْنَا فِي قَوْمِنَا أَكْفَاءَنَا فَاحْتُبِسَ الْوَحْيُ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) تِسْعاً وَ عِشْرِينَ لَيْلَةًثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَأَنِفَ اللَّهُ عَزَّ وَ جَلَّ لِرَسُولِهِ فَأَنْزَلَ يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها الْآيَتَيْنِ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ فَلَمْ يَكُ شَيْئاً وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَبِنَّ .

5. It is narrated from the narrator of the previous Hadith from al-Husayn ibn Sama‘ah from Wuhayb ibn Hafs from abu Basir who has said the following: “Abu Ja‘far (a. s.), has said that once Zaynab bint Jahash said to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ‘You are not fair and you are the Prophet.’ He (the Messenger of Allah) replied, ‘May your hands become soiled, ‘If I am not fair then who is fair?’ She then asked, ‘O Messenger of Allah, did you pray that my hands get cut off?’ He (the Messenger of Allah) replied, ‘No, but they become soiled.’ She then said, ‘If you divorce us we will find in our people men as our match who will marry us.’ Revelation stopped coming for twenty-nine nights.’ Abu Ja‘far, Alayhi al-Salam, then said, ‘Allah, most Majestic, most Glorious, disdained and rejected her words and sent revelation that said, ‘O Prophet, say to your wives, “If you want the worldly life and its beauty . . .” to the end of the two verses. They chose Allah and His Messenger then further things did not happen. Had they chosen themselves they would have become stranger to him (the Messenger of Allah).”’ (‘Your hands become soiled’ may mean poverty and it may also mean wealth)

موثق

How the Choice originally was - Hadith 12293

وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ مِثْلَهُ .وَ بِهَذَا الْإِسْنَادِ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ إِذَا خَيَّرَ امْرَأَتَهُ فَقَالَ إِنَّمَا الْخِيَرَةُ لَنَا لَيْسَ لِأَحَدٍ وَ إِنَّمَا خَيَّرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِمَكَانِ عَائِشَةَ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ وَ لَمْ يَكُنْ لَهُنَّ أَنْ يَخْتَرْنَ غَيْرَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

6. Through the same chain of narrators as that of the previous Hadith the following is narrated from Ya’qub ibn Salim from Muhammad ibn Muslim who has said the following: “About the case of a man who gives his wife the choice abu ‘Abd Allah, Alayhi al-Salam, has said, ‘The choice is only for us and not for anyone else. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, gave the choice because of the words of ‘A’ishah. They then chose Allah and His Messenger and they must not have chosen anyone other than the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.’”

موثق

Al-Khul* (Divorce for Payment) - Hadith 12294

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَحِلُّ خُلْعُهَا حَتَّى تَقُولَ لِزَوْجِهَا وَ اللَّهِ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أُطِيعُ لَكَ أَمْراً وَ لَا أَغْتَسِلُ لَكَ مِنْ جَنَابَةٍ وَ لَأُوطِئَنَّ فِرَاشَكَ وَ لآَذَنَنَّ عَلَيْكَ بِغَيْرِإِذْنِكَ وَ قَدْ كَانَ النَّاسُ يُرَخِّصُونَ فِيمَا دُونَ هَذَا فَإِذَا قَالَتِ الْمَرْأَةُ ذَلِكَ لِزَوْجِهَا حَلَّ لَهُ مَا أَخَذَ مِنْهَا فَكَانَتْ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ بَاقِيَتَيْنِ وَ كَانَ الْخُلْعُ تَطْلِيقَةًوَ قَالَ يَكُونُ الْكَلَامُ مِنْ عِنْدِهَا وَ قَالَ لَوْ كَانَ الْأَمْرُ إِلَيْنَا لَمْ نُجِزْ طَلَاقاً إِلَّا لِلْعِدَّةِ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘Al-Khul‘ (divorce for payment) is not lawful until she says to her husband, “By Allah, I will not honor your turn, will not obey your order, will not take Ghusl (bath) for you because of sexual intercourse, will not sit on your furnishing and I will give permission without your permission.” People applied Khu V for less than that. The woman’s saying that to her husband makes it lawful for him to receive payment from her. She remains for him for two more divorces and al-Khul‘ is one divorce.’ He (the Imam) said, ‘The statements come from her.’ He (the Imam) said, ‘Had the matter been in our hands we would not allow divorce except with waiting period.’”

حسن

Al-Khul* (Divorce for Payment) - Hadith 12295

وَ عَنْهُ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمُخْتَلِعَةِ فَقَالَ لَا يَحِلُّ لِزَوْجِهَا أَنْ يَخْلَعَهَا حَتَّى تَقُولَ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أُقِيمُ حُدُودَ اللَّهِ فِيكَ وَ لَا أَغْتَسِلُ لَكَ مِنْ جَنَابَةٍ وَ لَأُوطِئَنَّ فِرَاشَكَ وَ لَأُدْخِلَنَّ بَيْتَكَ مَنْ تَكْرَهُ مِنْ غَيْرِ أَنْ تَعْلَمَ هَذَا وَ لَا يَتَكَلَّمُونَهُمْ وَ تَكُونُ هِيَ الَّتِي تَقُولُ ذَلِكَ فَإِذَا هِيَ اخْتَلَعَتْ فَهِيَ بَائِنٌ وَ لَهُ أَنْ يَأْخُذَ مِنْ مَالِهَا مَا قَدَرَ عَلَيْهِ وَ لَيْسَ لَهُ أَنْ يَأْخُذَ مِنَ الْمُبَارِئَةِ كُلَّ الَّذِي أَعْطَاهَا .

2. It is narrated from the narrator of the previous Hadith from his father and A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid all from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about the case of a woman divorced by means of al- Khul‘. He (the Imam) said, ‘It is not lawful for him until she says, ‘I will not honor your turn, follow any of the laws of Allah about you, will not take Ghusl (bath) for you because of sexual intercourse, will not step on your furnishings, will allow to enter your house, without your knowledge, such people whom you dislike. They do not speak to her and she is the one who makes such statements. When she finalizes al-Khul ‘ she becomes stranger and he can take from her assets as much as he can. He does not have the right to take all that the contesting and denouncing wife gives.’”

موثق

Al-Khul* (Divorce for Payment) - Hadith 12296

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُخْتَلِعَةُ الَّتِي تَقُولُ لِزَوْجِهَا اخْلَعْنِي وَ أَنَا أُعْطِيكَ مَا أَخَذْتُ مِنْكَ فَقَالَ لَا يَحِلُّ لَهُ أَنْ يَأْخُذَ مِنْهَا شَيْئاً حَتَّى تَقُولَ وَ اللَّهِ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أُطِيعُ لَكَ أَمْراً وَ لآَذَنَنَّ فِي بَيْتِكَ بِغَيْرِ إِذْنِكَ وَ لَأُوطِئَنَّ فِرَاشَكَ غَيْرَكَ فَإِذَا فَعَلَتْ ذَلِكَ مِنْ غَيْرِ أَنْ يَعْلَمَهَا حَلَّ لَهُ مَا أَخَذَ مِنْهَا وَ كَانَتْ تَطْلِيقَةً بِغَيْرِ طَلَاقٍ يَتْبَعُهَا فَكَانَتْ بَائِناً بِذَلِكَ وَ كَانَ خَاطِباً مِنَ الْخُطَّابِ .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The woman who is divorced by means of al-Khul‘, who says to her husband, ‘Divorce me and I pay what I have received from you.’ He (the Imam) said, ‘It is not lawful for him to receive such payment until she says, ‘By Allah, I will not honor your turn, will not obey any of your orders, will allow people to enter your house without your permission and will allow others to sleep in your bed.’ When she does this without informing him, then receiving payment from her is lawful, she is divorced once without any other divorce to follow, and she becomes a stranger. He is then one of those who can propose marriage with her.’”

حسن

Al-Khul* (Divorce for Payment) - Hadith 12297

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا خَلَعَ الرَّجُلُ امْرَأَتَهُ فَهِيَ وَاحِدَةٌ بَائِنَةٌ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ لَا يَحِلُّ لَهُ أَنْ يَخْلَعَهَا حَتَّى تَكُونَ هِيَ الَّتِي تَطْلُبُ ذَلِكَ مِنْهُ مِنْ غَيْرِ أَنْ يُضِرَّ بِهَا وَ حَتَّى تَقُولَ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أَغْتَسِلُ لَكَ مِنْ جَنَابَةٍ وَ لَأُدْخِلَنَّ بَيْتَكَ مَنْ تَكْرَهُ وَ لَأُوطِئَنَّ فِرَاشَكَ وَ لَا أُقِيمُ حُدُودَ اللَّهِ فَإِذَا كَانَ هَذَا مِنْهَا فَقَدْ طَابَ لَهُ مَا أَخَذَ مِنْهَا .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il has narrated from af-Fadl ibn Shadhan from abu al-Sabbah af-Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man divorces his wife in the manner of al-Khul‘, it then is one divorce with which she becomes stranger to him and he then is one of those who may propose marriage. Al-Khu T is not lawful for him unless she is the one who demands for divorce from him without being beaten by her husband. That she says, ‘I will not honor your turn, will not take Ghusl (bath) for you because of sexual intercourse, I will allow people whom you dislike to enter your house, allow your bed to be used by others and will not obey any of the laws of Allah about you.’ When this happens from her side, then it is fine for him to receive the payment from her.’”

مجهول

Al-Khul* (Divorce for Payment) - Hadith 12298

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ يَحِلُّ خُلْعُهَا حَتَّى تَقُولَ لِزَوْجِهَا ثُمَّ ذَكَرَ مِثْلَ مَا ذَكَرَ أَصْحَابُهُ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ قَدْ كَانَ يُرَخَّصُ لِلنِّسَاءِ فِيمَا هُوَ دُونَ هَذَا فَإِذَا قَالَتْ لِزَوْجِهَا ذَلِكَ حَلَّ خُلْعُهَا وَ حَلَّ لِزَوْجِهَا مَا أَخَذَ مِنْهَا وَ كَانَتْ عَلَى تَطْلِيقَتَيْنِ بَاقِيَتَيْنِ وَ كَانَ الْخُلْعُ تَطْلِيقَةً وَ لَا يَكُونُ الْكَلَامُ إِلَّا مِنْ عِنْدِهَا ثُمَّ قَالَ لَوْ كَانَ الْأَمْرُ إِلَيْنَا لَمْ يَكُنِ الطَّلَاقُ إِلَّا لِلْعِدَّةِ .

5. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that al-Khu V is not permissible until she says to her husband ... he (the Imam) then mentioned what his people mention. Abu ‘Abd Allah (a. s.), then said, ’Less than such expressions was permitted for women and when she said such things to her husband then al-Khul ‘ became lawful for her husband for whatever payment he received. She is then for two more divorces and al-Khul‘ is one divorce. The expressions must come from her side.’ He (the Imam) then said, ’Had the matter been in our hands divorce could only take place in the manner with the waiting period.’”

ضعيف على المشهور

Al-Khul* (Divorce for Payment) - Hadith 12299

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قَالَتِ الْمَرْأَةُ لِزَوْجِهَا جُمْلَةَ لَا أُطِيعُ لَكَ أَمْراً مُفَسَّراً أَوْ غَيْرَ مُفَسَّرٍ حَلَّ لَهُ مَا أَخَذَ مِنْهَا وَ لَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ .

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a. s.), has said that if a woman says to her husband in general, ‘I will not obey any of your orders with or without explanation, then it is lawful for him to receive payment and he cannot do ruju’ (go back to her).”’

حسن

Al-Khul* (Divorce for Payment) - Hadith 12300

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْخُلْعُ وَ الْمُبَارَاةُ تَطْلِيقَةٌ بَائِنٌ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ .

7. Through the same chain of narrators as that of the previous Hadith the following is narrated: “Abu ‘Abd Allah (a. s.), has said, ‘Al -Khul‘ and al-Mubarat (denouncing) is of the kind of divorce which makes the parties become strangers to each other and he becomes one of those who may propose marriage.’”

حسن

Al-Khul* (Divorce for Payment) - Hadith 12301

حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قَالَتِ الْمَرْأَةُ وَ اللَّهِ لَا أُطِيعُ لَكَ أَمْراً مُفَسَّراً أَوْ غَيْرَ مُفَسَّرٍ حَلَّ لَهُ مَا أَخَذَ مِنْهَا وَ لَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ .

8. Humayd has narrated from ibn Sama‘ah from ‘Abd Allah ibn Jabalah from Jamil from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a. s.), has said that when a woman says, ‘By Allah I will not obey any of your commands with or without explanation’, then whatever payment he receives from her becomes lawful for him and he cannot do ruju’ (go back to her).”’

موثق

Al-Khul* (Divorce for Payment) - Hadith 12302

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ أَنَّ جَمِيلًا شَهِدَ بَعْضَ أَصْحَابِنَا وَ قَدْ أَرَادَ أَنْ يَخْلَعَ ابْنَتَهُ مِنْ بَعْضِ أَصْحَابِنَا فَقَالَ جَمِيلٌ لِلرَّجُلِ مَا تَقُولُ رَضِيْتَ بِهَذَا الَّذِي أَخَذْتَ وَ تَرَكْتَهَا فَقَالَ نَعَمْ فَقَالَ لَهُمْ جَمِيلٌ قُومُوا فَقَالُوا يَا أَبَا عَلِيٍّ لَيْسَ تُرِيدُ يَتْبَعُهَا الطَّلَاقُ قَالَ لَا قَالَ وَ كَانَ جَعْفَرُ بْنُ سَمَاعَةَ يَقُولُ يَتْبَعُهَا الطَّلَاقُ فِي الْعِدَّةِ وَ يَحْتَجُّ بِرِوَايَةِ مُوسَى بْنِ بَكْرٍ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ قَالَ عَلِيٌّ ( عليه السلام ) الْمُخْتَلِعَةُ يَتْبَعُهَا الطَّلَاقُ مَا دَامَتْ فِي الْعِدَّةِ .

9. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama’ah from Ja’far ibn Sama’ah that Jamil wanted al-Khul ‘ for his daughter from a certain persons of our people; that Jamil said to that man, ‘What do you say, do you agree with what you have received and leave her free?’ He replied, ‘Yes, I agree.’ Jamil then said to them, ‘You can get up and go.’ They asked, ‘O abu Ali, do you not want that divorce follows it?’ He replied, ‘No, I do not need it.’ Ja’far ibn Sama’ah would say that it must be followed by divorce in the manner with waiting period. He presented narration of Musa ibn Bakr from the virtuous servant of Allah as proof. He (the Imam) (a. s.), has said that Ali (a. s.), has said, ‘When a woman divorced in the manner of al-Khul‘ it must be followed by divorce as long as she is in waiting period.’”

Al-Khul* (Divorce for Payment) - Hadith 12303

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْمُخْتَلِعَةِ إِنَّهَا لَا تَحِلُّ لَهُ حَتَّى تَتُوبَ مِنْ قَوْلِهَا الَّذِي قَالَتْ لَهُ عِنْدَ الْخُلْعِ .

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of his people who has said the following: “Abu ‘Abd Allah (a. s.), has said that a woman involved in al-Khul‘ cannot become lawful for him until she repents because of her statements that she has expressed when proceeding for al- Khul S’”

حسن

Al-Mubarat (disavowing) or Divorce for Payment - Hadith 12304

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمُبَارَاةِ كَيْفَ هِيَ فَقَالَ يَكُونُ لِلْمَرْأَةِ شَيْ‏ءٌ عَلَى زَوْجِهَا مِنْ صَدَاقٍ أَوْ مِنْ غَيْرِهِ وَ يَكُونُ قَدْ أَعْطَاهَا بَعْضَهُ فَيَكْرَهُ كُلُّ وَاحِدٍ مِنْهُمَا فَتَقُولُ الْمَرْأَةُ لِزَوْجِهَا مَا أَخَذْتُ مِنْكَ فَهُوَ لِي وَ مَا بَقِيَ عَلَيْكَ فَهُوَ لَكَ وَ أُبَارِئُكَ فَيَقُولُ الرَّجُلُ لَهَا فَإِنْ أَنْتِ رَجَعْتِ فِي شَيْ‏ءٍ مِمَّا تَرَكْتِ فَأَنَا أَحَقُّ بِبُضْعِكِ .

1. Ali ibn Ibrahim has narrated from his father from and A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid all from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about al-Mubarat and about how it takes place. He (the Imam) said, ’It happens when a man owes something to his wife like mahr (dower) or so, of which a certain amount is paid to her, then they dislike each other. The woman says to her husband, ‘Whatever I have received from you is for me and whatever remains on you will be for you and I want to be free (from the bond of marriage).’ The man then says to her, ‘If you will demand from me whatever you have waved, I will be more rightful to have you as my wife.’” (In al-Khu V dislike is from the woman only but in al-Mubarat the dislike is from both wife and husband).

موثق

Al-Mubarat (disavowing) or Divorce for Payment - Hadith 12305

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُبَارِئَةُ يُؤْخَذُ مِنْهَا دُونَ الصَّدَاقِ وَ الْمُخْتَلِعَةُ يُؤْخَذُ مِنْهَا مَا شَاءَ أَوْ مَا تَرَاضَيَا عَلَيْهِ مِنْ صَدَاقٍ أَوْ أَكْثَرَ وَ إِنَّمَا صَارَتِ الْمُبَارِئَةُ يُؤْخَذُ مِنْهَا دُونَ الْمَهْرِ وَ الْمُخْتَلِعَةُ يُؤْخَذُ مِنْهَا مَا شَاءَ لِأَنَّ الْمُخْتَلِعَةَ تَعْتَدِي فِي الْكَلَامِ وَ تَكَلَّمُ بِمَا لَا يَحِلُّ لَهَا .

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Jamil from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said that in al-Mubarat (disavowing) he can receive an amount which is less than mahr (dower) but in al-Khul ‘ he can receive whatever he wants or on what both parties agree, like the amount of mahr (dower) or more. In al-Mubarat (disavowing) she pays less than mahr (dower) and in al-Khul ‘ he can receive whatever he likes, it is because of her transgressing in her statements of what is not lawful for her to say.’”

حسن

Al-Mubarat (disavowing) or Divorce for Payment - Hadith 12306

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ بَارَأَتْ امْرَأَةٌ زَوْجَهَا فَهِيَ وَاحِدَةٌ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that if a woman demands for divorce in the manner of al- Mubarat (disavowing) it is a divorce only once, because of which he becomes one of those who can propose marriage with her.’”

مجهول

Al-Mubarat (disavowing) or Divorce for Payment - Hadith 12307

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ قَالَتْ لِزَوْجِهَا لَكَ كَذَا وَ كَذَا وَ خَلِّ سَبِيلِي فَقَالَ هَذِهِ الْمُبَارَاةُ .

4. Ali ibn Ibrahim has narrated from his father from Hammad, from Hariz from Muhammad ibn Muslim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who says to her husband, ‘So and so amount is for you to set me free (from the bonds of marriage). He (the Imam) said, ‘This is al-Mubarat (disavowing).”’

حسن

Al-Mubarat (disavowing) or Divorce for Payment - Hadith 12308

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنْ سُفْيَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُبَارَاةُ تَقُولُ الْمَرْأَةُ لِزَوْجِهَا لَكَ مَا عَلَيْكَ وَ اتْرُكْنِي أَوْ تَجْعَلُ لَهُ مِنْ قِبَلِهَا شَيْئاً فَيَتْرُكُهَا إِلَّا أَنَّهُ يَقُولُ فَإِنِ ارْتَجَعْتِ فِي شَيْ‏ءٍ فَأَنَا أَمْلَكُ بِبُضْعِكِ وَ لَا يَحِلُّ لِزَوْجِهَا أَنْ يَأْخُذَ مِنْهَا إِلَّا الْمَهْرَ فَمَا دُونَهُ .

5. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from and abu al-‘Abbas from Muhammad ibn Ja‘far from Ayyub ibn Nuh and Humayd ibn Ziyad has narrated from ibn Sama‘ah all from Sufyan from ibn Muskan from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that al-Mubarat (disavowing) takes place when a woman says to her husband, ‘Whatever you owe to me is for you and set me free (from the bond of marriage).’ Or she pays extra from her side so he sets her free, except that he can say that if she goes back in anything, then he will be more rightful to have her as his wife. It is not lawful for her husband to take more than what is equal to her mahr (dower) or less.’”

صحيح

Al-Mubarat (disavowing) or Divorce for Payment - Hadith 12309

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُبَارِئَةُ تَقُولُ لِزَوْجِهَا لَكَ مَا عَلَيْكَ وَ بَارِئْنِي وَ يَتْرُكُهَا قَالَ قُلْتُ فَيَقُولُ لَهَا فَإِنِ ارْتَجَعْتِ فِي شَيْ‏ءٍ فَأَنَا أَمْلَكُ بِبُضْعِكِ قَالَ نَعَمْ .

6. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that in al-Mubarat (disavowing) a woman says to her husband, ’You can have whatever you owe to me and free me (from the bonds of marriage). He then sets her free (from the bonds of marriage).’ I (the narrator) then asked, ’Will he then say to her, "If you demand anything back then I will have more right than anyone else to have you as my wife”?’ He (the Imam) said, ‘Yes, he can say so.’”

موثق

Al-Mubarat (disavowing) or Divorce for Payment - Hadith 12310

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الْمَرْأَةِ تُبَارِئُ زَوْجَهَا أَوْ تَخْتَلِعُ مِنْهُ بِشَاهِدَيْنِ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ هَلْ تَبِينُ مِنْهُ فَقَالَ إِذَا كَانَ ذَلِكَ عَلَى مَا ذَكَرْتَ فَنَعَمْ قَالَ قُلْتُ قَدْ رُوِيَ لَنَا أَنَّهَا لَا تَبِينُ مِنْهُ حَتَّى يَتْبَعَهَا الطَّلَاقُ قَالَ فَلَيْسَ ذَلِكَ إِذاً خُلْعاً فَقُلْتُ تَبِينُ مِنْهُ قَالَ نَعَمْ .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il who has said the following: “I once asked al-Rida’ (a. s.), about the case of a woman who arranges al-Mubarat (disavowing) or al-Khul ‘ in the presence of two witnesses, in a Hayd (menses)-free period and without sexual intercourse; if she becomes stranger to him. He (the Imam) said, ’Yes, if it happens as you said has happened.’ I then said, ‘It is narrated to us that it does not make them to become stranger until it is followed by divorce.’ He (the Imam) said, ‘It then is not al-Khu V.’ I then asked, ‘Does it make her to become stranger to him?’ He said, ‘Yes, that is what it does.’”

صحيح

Al-Mubarat (disavowing) or Divorce for Payment - Hadith 12311

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَكُونُ خُلْعٌ أَوْ مُبَارَاةٌ إِلَّا بِطُهْرٍ فَقَالَ لَا يَكُونُ إِلَّا بِطُهْرٍ .

8. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al- Jabbar all from Safwan from ‘Abd al-Rahman ibn al-Hajj aj who has said the following: “I once asked abu ‘Abd Allah (a. s.), if al-Mubarat (disavowing) or al-Khul‘ can take place without Hayd (menses)-free period. He (the Imam) said, ‘It cannot take place without Hayd (menses)- free period.’”

حسن

Al-Mubarat (disavowing) or Divorce for Payment - Hadith 12312

صَفْوَانُ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) وَ صَفْوَانُ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ طَلَاقٌ وَ لَا تَخْيِيرٌ وَ لَا مُبَارَاةٌ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشُهُودٍ .

9. Safwan has narrated from ‘Abd Allah ibn Muskan from Muhammad ibn Muslim from abu Ja‘far (a. s.), and Safwan from ‘Anbasah ibn Mus’ab from Sama‘ah who has said the following: “Abu ‘Abd Allah (a. s.), has said that no divorce, choice or al-Mubarat (disavowing) can take place without Hayd (menses)-free period, free from sexual intercourse and without the presence of witnesses.’”

الول صحيح والثاني ضعيف

Al-Mubarat (disavowing) or Divorce for Payment - Hadith 12313

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لَا طَلَاقَ وَ لَا خُلْعَ وَ لَا مُبَارَاةَ وَ لَا خِيَارَ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ .

10. Muhammad ibn Yahya Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a. s.), has said, ‘Divorce, al-Khul‘ , al-Mubarat (disavowing) and choice are only valid during a Hayd (menses)-free period in which sexual intercourse has not happened.’”

صحيح

Waiting Period for al-KhuP and al-Mubarat (disavowing), the Maintenance and Housing for such Women - Hadith 12314

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الْمُخْتَلِعَةِ مِثْلُ عِدَّةِ الْمُطَلَّقَةِ وَ خُلْعُهَا طَلَاقُهَا .

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim from ibn abu Nasr who has said the following: “Abu ‘Abd Allah (a. s.), has said that waiting period for al-Khul‘ is like the waiting period for divorced woman and al-Khul‘ is her divorce.’”

ضعيف على المشهور

Waiting Period for al-KhuP and al-Mubarat (disavowing), the Maintenance and Housing for such Women - Hadith 12315

وَ بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُمَتَّعُ الْمُخْتَلِعَةُ .

2. Through the same chain of narrators as that of the previous Hadith the following is narrated Ahmad ibn Muhammad from ‘Abd al- Karim from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that a woman because of al-Khul‘ does not receive any benefit.’”

ضعيف

Waiting Period for al-KhuP and al-Mubarat (disavowing), the Maintenance and Housing for such Women - Hadith 12316

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ الْمُخْتَلِعَةُ لَا تُمَتَّعُ .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “He (the Imam) ‘Alayhi al-Salam, has said that woman of al-Khul‘ does not receive any benefits.’”

حسن

Waiting Period for al-KhuP and al-Mubarat (disavowing), the Maintenance and Housing for such Women - Hadith 12317

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ عِدَّةِ الْمُخْتَلِعَةِ كَمْ هِيَ قَالَ عِدَّةُ الْمُطَلَّقَةِ وَ لْتَعْتَدَّ فِي بَيْتِهَا وَ الْمُبَارِئَةُ بِمَنْزِلَةِ الْمُخْتَلِعَةِ .

4. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban from Zurarah who has said the following: “I once asked abu Ja‘far (a. s.), about the waiting period of a woman in al-Khul‘. He (the Imam) said, ‘It is like the waiting period of a divorced woman and she must complete her waiting period in her home and a woman in al-Mubarat (disavowing) is the same as the one in al-Khul‘.’”

ضعيف على المشهور

Waiting Period for al-KhuP and al-Mubarat (disavowing), the Maintenance and Housing for such Women - Hadith 12318

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِدَّةُ الْمُخْتَلِعَةِ عِدَّةُ الْمُطَلَّقَةِ وَ خُلْعُهَا طَلَاقُهَا قَالَوَ سَأَلْتُهُ هَلْ تُمَتَّعُ بِشَيْ‏ءٍ قَالَ لَا .

5. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that waiting period for a woman in al-Khul‘ is like that of a divorced woman and her al-Khul‘ is her divorce.’ He (the narrator) has said that he then asked if she receives any benefits. He (the Imam) said, ‘No, she does not receive any benefits.’”

موثق

Waiting Period for al-KhuP and al-Mubarat (disavowing), the Maintenance and Housing for such Women - Hadith 12319

حُمَيْدٌ عَنِ الْحَسَنِ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُخْتَلِعَةِ قَالَ عِدَّتُهَا عِدَّةُ الْمُطَلَّقَةِ وَ تَعْتَدُّ فِي بَيْتِهَا وَ الْمُخْتَلِعَةُ بِمَنْزِلَةِ الْمُبَارِئَةِ .

6. Humayd has narrated from al-Hassan from Ja‘far ibn Sama‘ah from Dawud ibn Sarhan who has said the following: “About the case of a woman in al-Khul‘ abu ‘Abd Allah (a. s.), has said, ‘Her waiting period is like the waiting period of a divorced woman. She must count her waiting period in her home and a woman of al-Khul‘ is like the woman in al-Mubarat (disavowing).”’

موثق

Waiting Period for al-KhuP and al-Mubarat (disavowing), the Maintenance and Housing for such Women - Hadith 12320

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ وَ صَفْوَانَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُخْتَلِعَةُ لَا سُكْنَى لَهَا وَ لَا نَفَقَةَ .

7. Humayd ibn Ziyad has narrated from al-Hassan from Muhammad ibn Ziyad and Safwan from Rifa‘ah who has said the following: “Abu ‘Abd Allah (a. s.), has said that women in al-Khul‘ do not have the right for maintenance and housing.’”

موثق

Waiting Period for al-KhuP and al-Mubarat (disavowing), the Maintenance and Housing for such Women - Hadith 12321

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِكُلِّ مُطَلَّقَةٍ مُتْعَةٌ إِلَّا الْمُخْتَلِعَةَ فَإِنَّهَا اشْتَرَتْ نَفْسَهَا .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Barqiy from abu al-Bakhtariy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘Every divorced woman has the right to receive benefits except women in al-Khul‘ who purchase themselves.’”

ضعيف

Waiting Period for al-KhuP and al-Mubarat (disavowing), the Maintenance and Housing for such Women - Hadith 12322

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍعَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اخْتَلَعَتْ مِنْهُ امْرَأَتُهُ أَ يَحِلُّ لَهُ أَنْ يَخْطُبَ أُخْتَهَا مِنْ قَبْلِ أَنْ تَنْقَضِيَ عِدَّةُ الْمُخْتَلِعَةِ قَالَ نَعَمْ قَدْ بَرِئَتْ عِصْمَتُهَا مِنْهُ وَ لَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ .

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from abu Basir who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man whose wife has arranged al- Khul‘: if it is permissible for him to propose marriage to her sister before waiting period because of al-Khu V is complete. He (the Imam) said, ‘Yes, because she has freed herself from the bonds of his marriage and he does not have the right to go back to her.’”

صحيح

Disharmony Between Wife and Husband - Hadith 12323

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً فَقَالَ إِذَا كَانَ كَذَلِكَ فَهَمَّ بِطَلَاقِهَا قَالَتْ لَهُ أَمْسِكْنِي وَ أَدَعَ لَكَ بَعْضَ مَا عَلَيْكَ وَ أُحَلِّلَكَ مِنْ يَوْمِي وَ لَيْلَتِي حَلَّ لَهُ ذَلِكَ وَ لَا جُنَاحَ عَلَيْهِمَا .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah who has said the following: “I once asked abu al-Hassan (a. s.), about the words of Allah, most Majestic, most Glorious, ‘If a woman is afraid of disharmony from her husband or his disregarding her. . . (4:128) He (the Imam) has stated this Hadith. ‘If he intends to divorce her and she says to him, ‘Keep me; I will leave for you something of what you owe to me and wave my day and night.’ It is lawful for him and it is not a sin on anyone of them.’”

ضعيف على المشهور

Disharmony Between Wife and Husband - Hadith 12324

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً فَقَالَ هِيَ الْمَرْأَةُ تَكُونُ عِنْدَ الرَّجُلِ فَيَكْرَهُهَا فَيَقُولُ لَهَا إِنِّي أُرِيدُ أَنْ أُطَلِّقَكِ فَتَقُولُ لَهُ لَا تَفْعَلْ إِنِّي أَكْرَهُ أَنْ تُشْمَتَ بِي وَ لَكِنِ انْظُرْ فِي لَيْلَتِي فَاصْنَعْ بِهَا مَا شِئْتَ وَ مَا كَانَ سِوَى ذَلِكَ مِنْ شَيْ‏ءٍ فَهُوَ لَكَ وَ دَعْنِي عَلَى حَالَتِي فَهُوَ قَوْلُهُ تَبَارَكَ وَ تَعَالَى فَلا جُناحَ عَلَيْهِما أَنْ يُصْلِحا بَيْنَهُما صُلْحاً وَ هُوَ هَذَا الصُّلْحُ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, most Majestic, most Glorious. ‘If a woman is afraid of disharmony from her husband or his disregarding her. . . .’ (4:128). He (the Imam) said, ‘She is a woman who is married and he dislikes her and tells her that he wants to divorce her. She then says, ‘Do not do so because I am afraid people will reproach me but I wave for you my turn of night with which you can do what you like, and besides, this if there is anything it is for you to leave me in my condition. This is mentioned in the words of Allah, most Blessed, most High, ‘. . . it is not an offense for both of them to reach a settlement among themselves,’ and it is a reference to that settlement.’”

حسن

Disharmony Between Wife and Husband - Hadith 12325

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنِ الْحُسَيْنِ بْنِ هَاشِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنِ امْرَأَةٌ خافَتْ مِنْ بَعْلِها نُشُوزاً أَوْ إِعْراضاً قَالَ هَذَا تَكُونُ عِنْدَهُ الْمَرْأَةُ لَا تُعْجِبُهُ فَيُرِيدُ طَلَاقَهَا فَتَقُولُ لَهُ أَمْسِكْنِي وَ لَا تُطَلِّقْنِي وَ أَدَعَ لَكَ مَا عَلَى ظَهْرِكَ وَ أُعْطِيَكَ مِنْ مَالِي وَ أُحَلِّلَكَ مِنْ يَوْمِي وَ لَيْلَتِي فَقَدْ طَابَ ذَلِكَ لَهُ كُلُّهُ .

3. Humayd ibn Ziyad has narrated from ibn Sama‘ah from al-Husayn ibn Hashim from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, most Majestic, most Glorious, ‘If a woman is afraid of disharmony from her husband or his disregarding her. . . .’ (4:128) He (the Imam) said, ‘This is a man who has a wife whom he does not like. He wants to divorce her, thus, she says to him, “Keep me and do not divorce me. I will leave for you what you owe to me and pay you from my assets, wave in your favor my day and night,” all such offers are acceptable for him.’”

موثق

The Two Arbitrators in the case of Discord - Hadith 12326

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ الْعَبْدَ الصَّالِحَ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ خِفْتُمْ شِقاقَ بَيْنِهِما فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها فَقَالَ يَشْتَرِطُ الْحَكَمَانِ إِنْ شَاءَا فَرَّقَا وَ إِنْ شَاءَا جَمَعَا فَفَرَّقَا أَوْ جَمَعَا جَازَ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah who has said the following: “I once asked the virtuous servant of Allah (a. s.), about the words of Allah, most Majestic, most Glorious, ‘If you are afraid of discord between them then send one arbitrator from his people and another from her people.’ (4:35) He (the Imam) then said, ‘The two arbitrators stipulate upon them that their decision to separate or bring them together must be treated binding and on that basis if they separate or bring them together it is permissible.’”

ضعيف على المشهور

The Two Arbitrators in the case of Discord - Hadith 12327

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها قَالَ لَيْسَ لِلْحَكَمَيْنِ أَنْ يُفَرِّقَا حَتَّى يَسْتَأْمِرَا الرَّجُلَ وَ الْمَرْأَةَ وَ يَشْتَرِطَا عَلَيْهِمَا إِنْ شِئْنَا جَمَعْنَا وَ إِنْ شِئْنَا فَرَّقْنَا فَإِنْ جَمَعَا فَجَائِزٌ فَإِنْ فَرَّقَا فَجَائِزٌ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, most Majestic, most Glorious, ‘If you are afraid of discord between them then send one arbitrators from his people and another from her people.’ (4:35) He (the Imam) said, ‘The arbitrator cannot separate or unite them without first getting approval from the man and woman and a stipulation that their decision of separating or uniting them must be treated binding. Thus, if they decided for separation or unification it is permissible.’”

حسن

The Two Arbitrators in the case of Discord - Hadith 12328

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها قَالَ الْحَكَمَانِ يَشْتَرِطَانِ إِنْ شَاءَا فَرَّقَا وَ إِنْ شَاءَا جَمَعَا فَإِنْ جَمَعَا فَجَائِزٌ وَ إِنْ فَرَّقَا فَجَائِزٌ

3. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ‘Abd Allah ibn Jabalah from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, most Majestic, most Glorious, ‘If you are afraid of discord between them then send one arbitrators from his people and another from her people.’ (4:35) He (the Imam) said, ‘The two arbitrators stipulate upon them that their decision to separate or to bring them together must be treated binding and on that basis if they separate or bring them together it is permissible.’”

ضعيف على المشهور

The Two Arbitrators in the case of Discord - Hadith 12329

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها أَ رَأَيْتَ إِنِ اسْتَأْذَنَ الْحَكَمَانِ فَقَالَا لِلرَّجُلِ وَ الْمَرْأَةِ أَ لَيْسَ قَدْ جَعَلْتُمَا أَمْرَكُمَا إِلَيْنَا فِي الْإِصْلَاحِ وَ التَّفْرِيقِ فَقَالَ الرَّجُلُ وَ الْمَرْأَةُ نَعَمْ فَأَشْهَدَا بِذَلِكَ شُهُوداً عَلَيْهِمَا أَ يَجُوزُ تَفْرِيقُهُمَا عَلَيْهِمَا قَالَ نَعَمْ وَ لَكِنْ لَا يَكُونُ إِلَّا عَلَى طُهْرٍ مِنَ الْمَرْأَةِ مِنْ غَيْرِ جِمَاعٍ مِنَ الزَّوْجِقِيلَ لَهُ أَ رَأَيْتَ إِنْ قَالَ أَحَدُ الْحَكَمَيْنِ قَدْ فَرَّقْتُ بَيْنَهُمَا وَ قَالَ الْآخَرُ لَمْ أُفَرِّقْ بَيْنَهُمَا فَقَالَ لَا يَكُونُ تَفْرِيقٌ حَتَّى يَجْتَمِعَا جَمِيعاً عَلَى التَّفْرِيقِ فَإِذَا اجْتَمَعَا عَلَى التَّفْرِيقِ جَازَ تَفْرِيقُهُمَا .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Ayyub from Sama‘ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, most Majestic, most Glorious, ‘. . . an arbitrator from his people and an arbitrator from her people’ who then by the permission of both parties and with their stipulation that their decision must be accepted as binding. They then agree in the presence of witnesses; if the decision of the arbitrators to separate them is permissible. He (the Imam) said, ‘Yes, it is permissible, however, it must take place in a Hayd (menses)-free period and without sexual intercourse by the husband.’ It then was asked, ‘What happens if one of the arbitrators decides to separate them and the other disagrees?’ He (the Imam) said, ‘It cannot take place unless they both agree for separation. If they both agreed then separation is permissible.’”

موثق

The Two Arbitrators in the case of Discord - Hadith 12330

وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ وَ غَيْرِهِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها قَالَ لَيْسَ لِلْحَكَمَيْنِ أَنْ يُفَرِّقَا حَتَّى يَسْتَأْمِرَا .

5. It is narrated from the narrator of the previous Hadith from ‘Abd Allah ibn Jabalah and others from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about, ‘If you are afraid of discord between them then send one arbitrator from his people and another from her people.’ (4:35) He (the Imam) said, ‘They cannot decide to separate them without previous authorization of their decision by the parties (the wife and husband).’

موثق

The Absent and Missing - Hadith 12331

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْمَفْقُودِ فَقَالَ الْمَفْقُودُ إِذَا مَضَى لَهُ أَرْبَعُ سِنِينَ بَعَثَ الْوَالِي أَوْ يَكْتُبُ إِلَى النَّاحِيَةِ الَّتِي هُوَ غَائِبٌ فِيهَا فَإِنْ لَمْ يُوجَدْ لَهُ أَثَرٌ أَمَرَ الْوَالِي وَلِيَّهُ أَنْ يُنْفِقَ عَلَيْهَا فَمَا أَنْفَقَ عَلَيْهَا فَهِيَ امْرَأَتُهُقَالَ قُلْتُ فَإِنَّهَا تَقُولُ فَإِنِّي أُرِيدُ مَا تُرِيدُ النِّسَاءُ قَالَ لَيْسَ ذَلِكَ لَهَا وَ لَا كَرَامَةَ فَإِنْ لَمْ يُنْفِقْ عَلَيْهَا وَلِيُّهُ أَوْ وَكِيلُهُ أَمَرَهُ أَنْ يُطَلِّقَهَا فَكَانَ ذَلِكَ عَلَيْهَا طَلَاقاً وَاجِباً .

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Once abu ‘ Abd Allah (a. s.), was asked about the case of a man who is absent and missing. He (the Imam) said, ‘If one is absent and missing for four years the authorities must send in writing to the area where he has disappeared, and if no trace of him is found the authority then commands his guardian to provide maintenance for her and she is his woman. 5 I (the narrator) then said, ‘She may say, “I want what women want.’” He (the Imam) said, ‘She cannot do so and it is not honorable. If his guardian did not provide maintenance or his attorney, then he (the authority) commands to divorce her and it then is obligatory divorce for her.’”

حسن

The Absent and Missing - Hadith 12332

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَفْقُودِ كَيْفَ يُصْنَعُ بِامْرَأَتِهِ قَالَ مَا سَكَتَتْ عَنْهُ وَ صَبَرَتْ يُخَلَّى عَنْهَا فَإِنْ هِيَ رَفَعَتْ أَمْرَهَا إِلَى الْوَالِي أَجَّلَهَا أَرْبَعَ سِنِينَ ثُمَّ يَكْتُبُ إِلَى الصُّقْعِ الَّذِي فُقِدَ فِيهِ فَلْيُسْأَلْ عَنْهُ فَإِنْ خُبِّرَ عَنْهُ بِحَيَاةٍ صَبَرَتْ وَ إِنْ لَمْ يُخْبَرْ عَنْهُ بِشَيْ‏ءٍ حَتَّى تَمْضِيَ الْأَرْبَعُ سِنِينَ دُعِيَ وَلِيُّ الزَّوْجِ الْمَفْقُودِ فَقِيلَ لَهُ هَلْ لِلْمَفْقُودِ مَالٌ فَإِنْ كَانَ لَهُ مَالٌ أُنْفِقَ عَلَيْهَا حَتَّى يُعْلَمَ حَيَاتُهُ مِنْ مَوْتِهِوَ إِنْ لَمْ يَكُنْ لَهُ مَالٌ قِيلَ لِلْوَلِيِّ أَنْفِقْ عَلَيْهَا فَإِنْ فَعَلَ فَلَا سَبِيلَ لَهَا إِلَى أَنْ تَتَزَوَّجَ وَ إِنْ لَمْ يُنْفِقْ عَلَيْهَا أَجْبَرَهُ الْوَالِي عَلَى أَنْ يُطَلِّقَ تَطْلِيقَةً فِي اسْتِقْبَالِ الْعِدَّةِ وَ هِيَ طَاهِرٌ فَيَصِيرُ طَلَاقُ الْوَلِيِّ طَلَاقَ الزَّوْجِ فَإِنْ جَاءَ زَوْجُهَا مِنْ قَبْلِ أَنْ تَنْقَضِيَ عِدَّتُهَا مِنْ يَوْمَ طَلَّقَهَا الْوَلِيُّ فَبَدَا لَهُ أَنْ يُرَاجِعَهَا فَهِيَ امْرَأَتُهُ وَ هِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ فَإِنِ انْقَضَتِ الْعِدَّةُ قَبْلَ أَنْ يَجِي‏ءَ أَوْ يُرَاجِعَ فَقَدْ حَلَّتْ لِلْأَزْوَاجِ وَ لَا سَبِيلَ لِلْأَوَّلِ عَلَيْهَا .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Burayd ibn Mu‘awiyah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who is absent and missing and about how to deal with the issue of his wife. He (the Imam) said, ‘If she is silent and has exercised patience, she is not disturbed, but if she brings her case before the authorities she will be told to wait for four years. Thereafter they write to the area where he has disappeared to find out about him. If information is achieved that he is alive, she then must wait; but if no information is found until four years the guardian of the husband is summoned and asked if any assets belonging to the missing man exist. If such assets exist then her maintenance must be paid there from until it is found out if he is alive or not. If no asset belonging to him exists his guardian is told to provide her maintenance. If his guardian provides her maintenance she has no way to marry; but if he did not provide her maintenance the authority then compels him to divorce her one divorce before her commencing waiting period when she is in a Hayd (menses)-free period. Divorce by the guardian is treated like the divorce of the husband. If the husband comes before the end of her waiting period from the day divorce has taken place and he decides to go back to her, she is his wife. She is for him for two more divorces, but if he comes after her waiting period ends then she becomes lawful for marriage to whoever she likes and the first husband has no way to her.’”

حسن

The Absent and Missing - Hadith 12333

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي امْرَأَةٍ غَابَ عَنْهَا زَوْجُهَا أَرْبَعَ سِنِينَ وَ لَمْ يُنْفَقْ عَلَيْهَا وَ لَا يُدْرَى أَ حَيٌّ هُوَ أَمْ مَيِّتٌ أَ يُجْبَرُ وَلِيُّهُ عَلَى أَنْ يُطَلِّقَهَا قَالَ نَعَمْ وَ إِنْ لَمْ يَكُنْ لَهُ وَلِيٌّ طَلَّقَهَا السُّلْطَانُقُلْتُ فَإِنْ قَالَ الْوَلِيُّ أَنَا أُنْفِقُ عَلَيْهَا قَالَ فَلَا يُجْبَرُ عَلَى طَلَاقِهَا قَالَ قُلْتُ أَ رَأَيْتَ إِنْ قَالَتْ أَنَا أُرِيدُ مِثْلَ مَا تُرِيدُ النِّسَاءُ وَ لَا أَصْبِرُ وَ لَا أَقْعُدُ كَمَا أَنَا قَالَ لَيْسَ لَهَا ذَلِكَ وَ لَا كَرَامَةَ إِذَا أَنْفَقَ عَلَيْهَا .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from abu al-Sabbah al-Kinaniy who has said the following: “About the case of a woman whose husband is missing and absent for four years, has not provided her maintenance and it is not known if he is alive or not, if his guardian is compelled to divorce her. He (the Imam) said, ‘Yes, he is compelled to do so. If he does not have any guardian, the authority and al- Sultan divorces her.’ I then asked what happens if the guardian says, ‘I can provide her maintenance?’ He (the Imam) said, ‘He is not then forced to divorce her.’ I then asked what happens if she says, ‘I want what women want, I do not want to wait patiently as I am.’ He (the Imam) said, ‘She does not have such right and it is not honorable to say so when he provides maintenance.’”

مجهول

The Absent and Missing - Hadith 12334

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمَفْقُودِ فَقَالَ إِنْ عَلِمَتْ أَنَّهُ فِي أَرْضٍ فَهِيَ مُنْتَظِرَةٌ لَهُ أَبَداً حَتَّى تَأْتِيَهَا مَوْتُهُ أَوْ يَأْتِيَهَا طَلَاقُهُ وَ إِنْ لَمْ تَعْلَمْ أَيْنَ هُوَ مِنَ الْأَرْضِ كُلِّهَا وَ لَمْ يَأْتِهَا مِنْهُ كِتَابٌ وَ لَا خَبَرٌ فَإِنَّهَا تَأْتِي الْإِمَامَفَيَأْمُرُهَا أَنْ تَنْتَظِرَ أَرْبَعَ سِنِينَ فَيُطْلَبُ فِي الْأَرْضِ فَإِنْ لَمْ يُوجَدْ لَهُ أَثَرٌ حَتَّى تَمْضِيَ الْأَرْبَعُ سِنِينَ أَمَرَهَا أَنْ تَعْتَدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً ثُمَّ تَحِلُّ لِلرِّجَالِ فَإِنْ قَدِمَ زَوْجُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا فَلَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ وَ إِنْ قَدِمَ وَ هِيَ فِي عِدَّتِهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَهُوَ أَمْلَكُ بِرَجْعَتِهَا .

4. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid and Ali ibn Ibrahim has narrated from his father all from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about the case of a man who is absent and missing. He (the Imam) said, ‘If it is known that he is in a certain location she waits for ever until the news of his death comes or her divorce. If it is not known where he is and no letter comes from him or any news, she then comes to the Imam who commands her to wait for four years and search for him in the land. If no trace of him is found until four years pass, she then is commanded to count her waiting period for four months and ten days and then she becomes lawful for men. If she marries after the end of her waiting period, he cannot go back to her and if he comes before the end of her waiting period he has the right to go back to her as her husband.’”

موثق

A Woman Receives News of the Death of her Husband or her Divorce, Counts her Waiting Period then Marries and her Previous Husband Comes - Hadith 12335

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا نُعِيَ الرَّجُلُ إِلَى أَهْلِهِ أَوْ خَبَّرُوهَا أَنَّهُ طَلَّقَهَا فَاعْتَدَّتْ ثُمَّ تَزَوَّجَتْ فَجَاءَ زَوْجُهَا بَعْدُ فَإِنَّ الْأَوَّلَ أَحَقُّ بِهَا مِنْ هَذَا الْآخَرِ دَخَلَ بِهَا أَوْ لَمْ يَدْخُلْ بِهَا وَ لَهَا مِنَ الْأَخِيرِ الْمَهْرُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا قَالَ وَ لَيْسَ لِلْآخَرِ أَنْ يَتَزَوَّجَهَا أَبَداً .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘If a woman receives news of the death of her husband or she is informed about her being divorced by her husband and she counts her waiting period. Thereafter marries then her previous husband comes. The first one is more rightful than the second one, regardless, he (the second) has gone to bed with her or not, but she can demand mahr (dower) from the second one because of his going to bed with her and the second one can thereafter never lawfully marry her again.”’ Abu al-‘Abbas al-Razzaz, Muhammad ibn Ja‘far has narrated from abu Ayyub ibn Nuh. Abu Ali al- Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar Ahmad ibn Muhammad from Muhammad ibn Tsma’il has narrated from al-Fadl ibn Shadhan from all from Safwan from Musa ibn Bakr from Zurarah from abu Ja‘far (a. s.), a similar Hadith.

ضعيف على المشهور

A Woman Receives News of the Death of her Husband or her Divorce, Counts her Waiting Period then Marries and her Previous Husband Comes - Hadith 12336

أَبُو الْعَبَّاسِ الرَّزَّازُ مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ وَ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلَيْنِ شَهِدَا عَلَى رَجُلٍ غَائِبٍ عِنْدَ امْرَأَةٍ أَنَّهُ طَلَّقَهَا فَاعْتَدَّتِ الْمَرْأَةُ وَ تَزَوَّجَتْ ثُمَّ إِنَّ الزَّوْجَ الْغَائِبَ قَدِمَ فَزَعَمَ أَنَّهُ لَمْ يُطَلِّقْهَا وَ أَكْذَبَ نَفْسَهُ أَحَدُ الشَّاهِدَيْنِ فَقَالَ لَا سَبِيلَ لِلْأَخِيرِ عَلَيْهَا وَ يُؤْخَذُ الصَّدَاقُ مِنَ الَّذِي شَهِدَ فَيُرَدُّ عَلَى الْأَخِيرِ وَ الْأَوَّلُ أَمْلَكُ بِهَا وَ تَعْتَدُّ مِنَ الْأَخِيرِ وَ لَا يَقْرَبْهَا الْأَوَّلُ حَتَّى تَنْقَضِيَ عِدَّتُهَا .

2. Muhammad has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Ila’ (swearing) and abu Ayyub from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a woman before whom two men testify that her absent husband has divorced her and she counts waiting period then marries; then the absent husband comes. He says that he has not divorced her and one of the two testifying people says that he has lied. He (the Imam) said, ‘The second has no way to her and the one who testified must pay the mahr (dower) to the second man and she must count her waiting period because of the second marriage. The first husband must not go near her until her waiting period is complete.’”

صحيح

A Woman Receives News of the Death of her Husband or her Divorce, Counts her Waiting Period then Marries and her Previous Husband Comes - Hadith 12337

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ حَسِبَ أَهْلُهُ أَنَّهُ قَدْ مَاتَ أَوْ قُتِلَ فَنَكَحَتِ امْرَأَتُهُ وَ تَزَوَّجَتْ سُرِّيَّتُهُ فَوَلَدَتْ كُلُّ وَاحِدَةٍ مِنْهُمَا مِنْ زَوْجِهَا فَجَاءَ زَوْجُهَا الْأَوَّلُ وَ مَوْلَى السُّرِّيَّةِ قَالَ فَقَالَ يَأْخُذُ امْرَأَتَهُ فَهُوَ أَحَقُّ بِهَا وَ يَأْخُذُ سُرِّيَّتَهُ وَ وَلَدَهَا أَوْ يَأْخُذُ عِوَضاً مِنْ ثَمَنِهِ .

3. Ali ibn Ibrahim has narrated from his father and A number of our people have narrated from Sahl ibn Ziyad all from ibn abu Najran from ‘Asem ibn Hamid ibn Qays who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a man whose wife thinks that he has died or is killed; thus she marries as well as his slave-girl and both give birth to their husband; then the first husband comes and the master of the slave-girl. He (the Imam) said, ‘He takes back his wife because he has the right to do so. He also takes back his slave-girl and her child or the cost of the child’s value.’”

حسن كالصحيح

A Woman Receives News of the Death of her Husband or her Divorce, Counts her Waiting Period then Marries and her Previous Husband Comes - Hadith 12338

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي بَصِيرٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي شَاهِدَيْنِ شَهِدَا عَلَى امْرَأَةٍ بِأَنَّ زَوْجَهَا طَلَّقَهَا أَوْ مَاتَ فَتَزَوَّجَتْ ثُمَّ جَاءَ زَوْجُهَا قَالَ يُضْرَبَانِ الْحَدَّ وَ يُضَمَّنَانِ الصَّدَاقَ لِلزَّوْجِ بِمَا غَرَّاهُ ثُمَّ تَعْتَدُّ وَ تَرْجِعُ إِلَى زَوْجِهَا الْأَوَّلِ .

4. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from and Ali ibn Ibrahim has narrated from his father all from Ibn Abi ‘Umayr from Ibrahim ibn ‘Abd al-Hamid from abu Basir and others who has said the following: “About the case of two witnesses who testify that a woman’s husband has divorced her or that he has died, thus, she marries, then the husband comes, abu ‘Abd Allah (a. s.), has stated this Hadith. ‘They are whipped for their crime. They are held responsible for the mahr (dower) to be paid to the husband for deceit; then she counts waiting period and returns to her first husband.’”

حسن أو موثق

A Woman Receives News of the Death of her Husband or her Divorce, Counts her Waiting Period then Marries and her Previous Husband Comes - Hadith 12339

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا نُعِيَ الرَّجُلُ إِلَى أَهْلِهِ أَوْ خَبَّرُوهَا أَنَّهُ قَدْ طَلَّقَهَا فَاعْتَدَّتْ ثُمَّ تَزَوَّجَتْ فَجَاءَ زَوْجُهَا الْأَوَّلُ قَالَ الْأَوَّلُ أَحَقُّ بِهَا مِنَ الْآخَرِ دَخَلَ بِهَا أَوْ لَمْ يَدْخُلْ بِهَا وَ لَهَا مِنَ الْآخَرِ الْمَهْرُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا .

5. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father all from ibn abu Nasr from ‘Abd al-Karim from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘If a woman receives news of the death of her husband or she is informed about her being divorced by her husband and she counts her waiting period and thereafter marries, then her previous husband comes. The first one is more rightful than the second one, regardless, he (the second) has gone to bed with her or not; but she can demand mahr (dower) from the second one because of his going to bed with her and the second one can thereafter never lawfully marry her again.”’

موثق أو حسن

A Woman’s Receiving News of being Divorced by her husband thus She Marries then her first Husband Comes then She is Separated from Both - Hadith 12340

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ امْرَأَةٍ نُعِيَ إِلَيْهَا زَوْجُهَا فَاعْتَدَّتْ وَ تَزَوَّجَتْ فَجَاءَ زَوْجُهَا الْأَوَّلُ فَفَارَقَهَا وَ فَارَقَهَا الْآخَرُ كَمْ تَعْتَدُّ لِلنَّاسِ قَالَ ثَلَاثَةَ قُرُوءٍ وَ إِنَّمَا يُسْتَبْرَأُ رَحِمُهَا بِثَلَاثَةِ قُرُوءٍ تُحِلُّهَا لِلنَّاسِ كُلِّهِمْقَالَ زُرَارَةُ وَ ذَلِكَ أَنَّ أُنَاساً قَالُوا تَعْتَدُّ عِدَّتَيْنِ مِنْ كُلِّ وَاحِدٍ عِدَّةً فَأَبَى ذَلِكَ أَبُو جَعْفَرٍ ( عليه السلام ) قَالَ تَعْتَدُّ ثَلَاثَةَ قُرُوءٍ فَتَحِلُّ لِلرِّجَالِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr from Zurarah who has said the following: “I once asked abu Ja’far (a. s.), about the case of a woman who receives news of the death of her husband and she counts her waiting period; then marries. Then her first husband comes. She then separates from him and he from her and about how long is her waiting period. He (the Imam) said, ‘It is three Hayd (menses)-free periods. She only needs to place her womb in quarantine for three Hayd (menses)-free periods and thereafter she becomes lawful for anyone of all people.’ Zurarah has said that it is because people said she needs two waiting periods, one waiting period because of each one. Abu Ja‘far (a. s.), rejected it and said, ‘She must count three Hayd (menses)-free periods and thereafter she becomes lawful for men for marriage.’”

ضعيف على المشهور

A Woman’s Receiving News of being Divorced by her husband thus She Marries then her first Husband Comes then She is Separated from Both - Hadith 12341

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ فِي امْرَأَةٍ نُعِيَ إِلَيْهَا زَوْجُهَا فَتَزَوَّجَتْ ثُمَّ قَدِمَ زَوْجُهَا الْأَوَّلُ فَطَلَّقَهَا وَ طَلَّقَهَا الْآخَرُ قَالَ فَقَالَ إِبْرَاهِيمُ النَّخَعِيُّ عَلَيْهَا أَنْ تَعْتَدَّ عِدَّتَيْنِ فَحَمَلَهَا زُرَارَةُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ عَلَيْهَا عِدَّةٌ وَاحِدَةٌ .

2. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from certain persons of his people who has said the following: “About the case of a woman who receives news of the death of her husband, then she marries; then her first husband comes who divorces her and also the second husband divorces. Ibrahim al-Nakha‘iy has said that she must count two waiting periods. Zurarah then took the question to abu Ja‘far (a. s.), who said that she has only one waiting period.’”

مجهول

A Woman Waiting Period from a Castrated Husband - Hadith 12342

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ قَالَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ خَصِيٍّ تَزَوَّجَ امْرَأَةً وَ فَرَضَ لَهَا صَدَاقاً وَ هِيَ تَعْلَمُ أَنَّهُ خَصِيٌّ فَقَالَ جَائِزٌ فَقِيلَ إِنَّهُ مَكَثَ مَعَهَا مَا شَاءَ اللَّهُ ثُمَّ طَلَّقَهَا هَلْ عَلَيْهَا عِدَّةٌ قَالَ نَعَمْ أَ لَيْسَ قَدْ لَذَّ مِنْهَا وَ لَذَّتْ مِنْهُقِيلَ لَهُ فَهَلْ كَانَ عَلَيْهَا فِيمَا كَانَ يَكُونُ مِنْهُ وَ مِنْهَا غُسْلٌ قَالَ فَقَالَ إِنْ كَانَتْ إِذَا كَانَ ذَلِكَ مِنْهُ أَمْنَتْ فَإِنَّ عَلَيْهَا غُسْلًا قِيلَ لَهُ فَلَهُ أَنْ يَرْجِعَ عَلَيْهَا بِشَيْ‏ءٍ مِنْ صَدَاقِهَا إِذَا طَلَّقَهَا فَقَالَ لَا .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from Jamil ibn Salih from abu ‘ Ubaydah who has said the following: “Once abu Ja’far (a. s.), was asked about the case of a castrated man who marries a woman, assigns mahr (dower) for her and she knows that he is castrated. He (the Imam) said, ‘It is permissible.’ It then was said that he lives with her as long as Allah wills, then divorces her; if she has any waiting period. He (the Imam) said, ‘Yes, because he has enjoyed her and she from him.’ It then was asked, ‘For whatever they may have done is there Ghusl (bath) on them because of it?’ He (the Imam) said, ‘If there has been enjoyment and because of him she has ejaculated, then Ghusl (bath) is obligatory on her.’ It then was asked, ‘Can he ask for refund of mahr (dower) in case he divorces her?’ He (the Imam) said, ‘No, he cannot do so.’”

صحيح

One Who Becomes ill Mentally after Marriage - Hadith 12343

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سُئِلَ أَبُو إِبْرَاهِيمَ ( عليه السلام ) عَنِ الْمَرْأَةِ يَكُونُ لَهَا زَوْجٌ وَ قَدْ أُصِيبَ فِي عَقْلِهِ مِنْ بَعْدِ مَا تَزَوَّجَهَا أَوْ عَرَضَ لَهُ جُنُونٌ فَقَالَ لَهَا أَنْ تَنْزِعَ نَفْسَهَا مِنْهُ إِنْ شَاءَتْ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah who has said the following: “Once, abu Ibrahim (a. s.), was asked about the case of a woman whose husband becomes mentally ill after marriage or becomes insane. He (the Imam) said, ‘If she wants to pull herself away from him she can do so if so she wishes.”’

ضعيف على المشهور

Al-Zihar - Hadith 12344

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ إِنَّ امْرَأَةً مِنَ الْمُسْلِمِينَ أَتَتْ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَتْ يَا رَسُولُ إِنَّ فُلَاناً زَوْجِي قَدْ نَثَرْتُ لَهُ بَطْنِي وَ أَعَنْتُهُ عَلَى دُنْيَاهُ وَ آخِرَتِهِ فَلَمْ يَرَ مِنِّي مَكْرُوهاً وَ أَنَا أَشْكُوهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَيْكَ قَالَ مِمَّا تَشْتَكِينَهُ قَالَتْ لَهُ إِنَّهُ قَالَ لِيَ الْيَوْمَ أَنْتِ عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي وَ قَدْ أَخْرَجَنِي مِنْ مَنْزِلِي فَانْظُرْ فِي أَمْرِيفَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَنْزَلَ اللَّهُ عَلَيَّ كِتَاباً أَقْضِي بِهِ بَيْنَكَ وَ بَيْنَ زَوْجِكِ وَ أَنَا أَكْرَهُ أَنْ أَكُونَ مِنَ الْمُتَكَلِّفِينَ فَجَعَلَتْ تَبْكِي وَ تَشْتَكِي مَا بِهَا إِلَى اللَّهِ وَ إِلَى رَسُولِهِ وَ انْصَرَفَتْفَسَمِعَ اللَّهُ عَزَّ وَ جَلَّ مُحَاوَرَتَهَا لِرَسُولِهِ ( صلى الله عليه وآله ) فِي زَوْجِهَا وَ مَا شَكَتْ إِلَيْهِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ قُرْآناً بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجادِلُكَ فِي زَوْجِها وَ تَشْتَكِي إِلَى اللَّهِ وَ اللَّهُ يَسْمَعُ تَحاوُرَكُما يَعْنِي مُحَاوَرَتَهَا لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي زَوْجِهَا إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ. الَّذِينَ يُظاهِرُونَ مِنْكُمْ مِنْ نِسائِهِمْ ما هُنَّ أُمَّهاتِهِمْ إِنْ أُمَّهاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ وَ إِنَّهُمْ لَيَقُولُونَ مُنْكَراً مِنَ الْقَوْلِ وَ زُوراً وَ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌفَبَعَثَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى الْمَرْأَةِ فَأَتَتْهُ فَقَالَ لَهَا جِيئِينِي بِزَوْجِكِ فَأَتَتْهُ فَقَالَ لَهُ أَ قُلْتَ لِامْرَأَتِكَ هَذِهِ أَنْتِ عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي قَالَ قَدْ قُلْتُ لَهَا ذَلِكَ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَدْ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِيكَ وَ فِي امْرَأَتِكَ قُرْآناً فَقَرَأَ عَلَيْهِ مَا أَنْزَلَ اللَّهُ مِنْ قَوْلِهِ قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجادِلُكَ فِي زَوْجِها إِلَى قَوْلِهِ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ فَضُمَّ امْرَأَتَكَ إِلَيْكَ فَإِنَّكَ قَدْ قُلْتَ مُنْكَراً مِنَ الْقَوْلِ وَ زُوراً قَدْ عَفَا اللَّهُ عَنْكَ وَ غَفَرَ لَكَ فَلَا تَعُدْفَانْصَرَفَ الرَّجُلُ وَ هُوَ نَادِمٌ عَلَى مَا قَالَ لِامْرَأَتِهِ وَ كَرِهَ اللَّهُ ذَلِكَ لِلْمُؤْمِنِينَ بَعْدُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ الَّذِينَ يُظاهِرُونَ مِنْ نِسائِهِمْ ثُمَّ يَعُودُونَ لِما قالُوا يَعْنِي لِمَا قَالَ الرَّجُلُ الْأَوَّلُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي قَالَ فَمَنْ قَالَهَا بَعْدَ مَا عَفَا اللَّهُ وَ غَفَرَ لِلرَّجُلِ الْأَوَّلِ فَإِنَّ عَلَيْهِ فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا يَعْنِي مُجَامَعَتَهَا ذلِكُمْ تُوعَظُونَ بِهِ وَ اللَّهُ بِما تَعْمَلُونَ خَبِيرٌ.فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعامُ سِتِّينَ مِسْكِيناً فَجَعَلَ اللَّهُ عُقُوبَةَ مَنْ ظَاهَرَ بَعْدَ النَّهْيِ هَذَا وَ قَالَ ذلِكَ لِتُؤْمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ تِلْكَ حُدُودُ اللَّهِ فَجَعَلَ اللَّهُ عَزَّ وَ جَلَّ هَذَا حَدَّ الظِّهَارِقَالَ حُمْرَانُ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) وَ لَا يَكُونُ ظِهَارٌ فِي يَمِينٍ وَ لَا فِي إِضْرَارٍ وَ لَا فِي غَضَبٍ وَ لَا يَكُونُ ظِهَارٌ إِلَّا عَلَى طُهْرٍ بِغَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ مُسْلِمَيْنِ .

1. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from abu Waffad af-Hannat from Humran who has said the following: “Abu Ja‘far, Alayhi al-Salam, has said that ’Amir al-Mu’minin has stated this Hadith. ‘Once a Muslim woman came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, “O Messenger (of Allah) so and so married me. I gave birth to many children for him. I helped him in his world and religion and he has not seen any dislikeable things from me. I complain against him before Allah, most Majestic, most Glorious, and before you.” He (the Messenger of Allah) asked, “What is your complaint against him?” She replied, “Today he said to me, ‘You are unlawful for me like the back of my mother is.’ He expelled me from my house, please look into my affairs.” The Messenger of Allah said, “Allah has not sent down any book by which I can decide between you and your husband and I do not like to take the trouble on myself.” She began to weep and complain before Allah and His Messenger and returned. Allah, most Majestic, most Glorious, heard her conversations with His Messenger, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, about her husband and what she complained about. Allah, most Majestic, most Glorious, sent a reading about it: “In the Name of Allah, the Beneficent, the Merciful. Allah has certainly heard the words of the woman who argued with you about her husband and who (after not having received a favorable response from you) complained to Allah. Allah was listening to your argument [meaning the statements of the Messenger of Allah about her husband]. Allah is All hearing and All aware. (58:1) “Those who renounce their wives by calling them to be as their mothers should know that their wives could never become their mothers. Their mothers are those who have given birth to them. The words that they speak are certainly detestable and sinful. However, Allah is Pardoning and All forgiving.” (58:2)’ “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, sent for her and she came. He (the Messenger of Allah) said to bring her husband before him. She brought her husband. He (the Messenger of Allah) asked, ‘Have you said this to your wife, ‘you are unlawful to me like the back of my mother is?’ He replied, ‘I have said so to her.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘Allah, most Majestic, most Glorious, has sent verses of al-Quran about you and your wife.’ He (the Messenger of Allah) read for him what Allah had revealed, ‘Allah has heard the words of the woman . . . Allah is Pardoning and All-forgiving.’ (58:2) Hold your wife to yourself because you have said evil and sinful words. Allah has forgiven you and has pardoned you. You must not do such thing again.’ The man returned and he was regretful because of what he had said to his wife. Allah disliked it for the believers thereafter and then He revealed, ‘Those who involve themselves in Zihar against their women then return from what they have said. . .’ meaning when the first man said to his wife, ‘You are unlawful to me like the back of my mother.’ He (the Imam) said, ‘Whoever says it after Allah pardoned and forgave the first man, “must set free a slave before touching (going to bed with) his wife. This is how Allah gives advice and Allah is well aware of what you do. If one cannot set free a slave he must fast for two consecutive months before touching each other. If one cannot do this also then he must feed sixty destitute people.” Allah has sanctioned this penalty after He prohibited Zihar and said, “This is done so that you believe in Allah and His Messenger and such are the laws of Allah.” Allah, most Majestic, most Glorious, has sanctioned this penalty because of Zihar.’” Humran has said that abu Ja‘far (a. s.), has said, ‘Zihar does not take place by swearing, harming and in anger. Zihar can only take place during a Hayd (menses)-free period and without sexual intercourse and in the presence of two Muslim witnesses.’”

حسن

Al-Zihar - Hadith 12345

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا طَلَاقَ إِلَّا مَا أُرِيدَ بِهِ الطَّلَاقُ وَ لَا ظِهَارَ إِلَّا مَا أُرِيدُ بِهِ الظِّهَارُ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ’Divorce is not a divorce unless it is intended to be a divorce, and Zihar is not Zihar unless it is intended to be so.’”

حسن أو موثق

Al-Zihar - Hadith 12346

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الظِّهَارِ فَقَالَ هُوَ مِنْ كُلِّ ذِي مَحْرَمٍ أُمٍّ أَوْ أُخْتٍ أَوْ عَمَّةٍ أَوْ خَالَةٍ وَ لَا يَكُونُ الظِّهَارُ فِي يَمِينٍ قُلْتُ فَكَيْفَ يَكُونُ قَالَ يَقُولُ الرَّجُلُ لِامْرَأَتِهِ وَ هِيَ طَاهِرٌمِنْ غَيْرِ جِمَاعٍ أَنْتِ عَلَيَّ حَرَامٌ مِثْلُ ظَهْرِ أُمِّي أَوْ أُخْتِي وَ هُوَ يُرِيدُ بِذَلِكَ الظِّهَارَ .

3. Ali has narrated from his father from ibn Mahbub from ibn Ri’ab from Zurarah who has said the following: “I once asked abu Ja’far (a. s.), about al-Zihar. He (the Imam) said, ’It applies to all relatives (Dhi Mahram) like mother, sister, paternal or maternal aunts. Al-Zihar is not by swearing.’ I then asked, ’How does it take place?’ He (the Imam) said, ‘It happens by a man’s saying to his wife when she is clean of Hayd (menses) and sexual intercourse, ‘You are unlawful to me like the back of my mother or sister’, and he thereby intends al-Zihar.’”

حسن

Al-Zihar - Hadith 12347

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ رَجُلٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنِّي قُلْتُ لِامْرَأَتِي أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ خَرَجْتِ مِنْ بَابِ الْحُجْرَةِ فَخَرَجَتْ فَقَالَ لَيْسَ عَلَيْكَ شَيْ‏ءٌ فَقُلْتُ إِنِّي قَوِيٌّ عَلَى أَنْ أُكَفِّرَ فَقَالَ لَيْسَ عَلَيْكَ شَيْ‏ءٌ قُلْتُ إِنِّي قَوِيٌّ عَلَى أَنْ أُكَفِّرَ رَقَبَةً وَ رَقَبَتَيْنِ قَالَ لَيْسَ عَلَيْكَ شَيْ‏ءٌ قَوِيتَ أَوْ لَمْ تَقْوَ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from a man of our people from a man who has said the following: “I once asked abu al-Hassan (a. s.), about my saying to my wife, ‘You are like the back of my mother if you went out of the room’ and she went out of the room. He (the Imam) said, ‘There it does not have any valid effect on you.’ I then said, ‘I am strong to expiate.’ He (the Imam) said, ‘You do not owe anything because of it.’ I said, ‘I am strong to set free one or two slaves.’ He (the Imam) said, ‘You do not owe anything because of it, regardless you are strong or not strong.’”

مرسل

Al-Zihar - Hadith 12348

ابْنُ فَضَّالٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ الظِّهَارُ إِلَّا عَلَى مِثْلِ مَوْضِعِ الطَّلَاقِ .

5. Ibn Faddal has narrated from the one who narrated to him who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Al-Zihar can take place only in the environment of divorce.’”

مرسل

Al-Zihar - Hadith 12349

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ وَ غَيْرِهِ قَالَ تَزَوَّجَ حَمْزَةُ بْنُ حُمْرَانَ ابْنَةَ بُكَيْرٍ فَلَمَّا كَانَ فِي اللَّيْلَةِ الَّتِي أُدْخِلَ بِهَا عَلَيْهِ قُلْنَ لَهُ النِّسَاءُ أَنْتَ لَا تُبَالِي الطَّلَاقَ وَ لَيْسَ هُوَ عِنْدَكَ بِشَيْ‏ءٍ وَ لَيْسَ نُدْخِلُهَا عَلَيْكَ حَتَّى تُظَاهِرَ مِنْ أُمَّهَاتِ أَوْلَادِكَ قَالَ فَفَعَلَ فَذَكَرَ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَمَرَهُ أَنْ يَقْرَبَهُنَّ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Najran from Ibn Abi ‘Umayr from ‘Abd Allah ibn al- Mughirah and others who has said the following: “Hamzah ibn Humran married the daughter of Bukayr. In the night that she was to be brought to him women said to him that divorce does not matter to you much and it is not important for you. ‘We will not bring her (the bride) to you until you form al-Zihar about the mothers of your children.’ He (the narrator) has said that he agreed to do so and mentioned it to abu ‘Abd Allah (a. s.). He (the Imam) commanded him to settle (keep) them.’”

صحيح

Al-Zihar - Hadith 12350

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ أَبُو الْعَبَّاسِ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ قَالَ تَزَوَّجَ حَمْزَةُ بْنُ حُمْرَانَ ابْنَةَ بُكَيْرٍ فَلَمَّا أَرَادَ أَنْ يَدْخُلَ بِهَا قَالَ لَهُ النِّسَاءُ لَسْنَا نُدْخِلُهَا عَلَيْكَ حَتَّى تَحْلِفَ لَنَا وَ لَسْنَا نَرْضَى أَنْ تَحْلِفَ بِالْعِتْقِ لِأَنَّكَ لَا تَرَاهُ شَيْئاً وَ لَكِنِ احْلِفْ لَنَا بِالظِّهَارِ وَ ظَاهِرْ مِنْ أُمَّهَاتِ أَوْلَادِكَ وَ جَوَارِيكَ فَظَاهَرَ مِنْهُنَّ ثُمَّ ذَكَرَ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَيْسَ عَلَيْكَ شَيْ‏ءٌ ارْجِعْ إِلَيْهِنَّ .

7. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and abu al-‘Abbas al-Razzaz from Ayyub ibn Nuh all from Safwan from Ibn Abi ‘Umayr from ‘Abd Allah ibn al-Mughirah who has said the following: “Hamzah ibn Humran married daughter of Bukayr. In the night that she was to be brought to him women said to him, ‘We would not bring her to you until you swear. We will not agree to your swearing about setting free slaves because you do not consider it anything important; but you must swear about al-Zihar and form al-Zihar about the mothers of your children and slave-girls.’ He formed al-Zihar about them, then he mentioned it to abu ‘ Abd Allah (a. s.). He (the Imam) said, ‘You do not owe anything because of it and you can go back to them.’”

صحيح

Al-Zihar - Hadith 12351

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي الصَّلَاةَ أَوْ يَتَوَضَّأُ فَيَشُكُّ فِيهَا بَعْدَ ذَلِكَ فَيَقُولُ إِنْ أَعَدْتُ الصَّلَاةَ أَوْ أَعَدْتُ الْوُضُوءَ فَامْرَأَتُهُ عَلَيْهِ كَظَهْرِ أُمِّهِ وَ يَحْلِفُ عَلَى ذَلِكَ بِالطَّلَاقِ فَقَالَ هَذَا مِنْ خُطُوَاتِ الشَّيْطَانِ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

8. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who doubts a great deal in his wudu. He then says, ‘If I repeat my Salat (prayer) or wudu (because of doubts), then my wife will be like the back of my mother and swears for it about divorce.’ He (the Imam) said, ‘It is of the misdeeds of Satan. He does not owe anything because of it.’”

صحيح

Al-Zihar - Hadith 12352

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ ظَاهَرْتُ مِنِ امْرَأَتِي قَالَ اذْهَبْ فَأَعْتِقْ رَقَبَةً قَالَ لَيْسَ عِنْدِي شَيْ‏ءٌ قَالَ اذْهَبْ فَصُمْ شَهْرَيْنِ مُتَتَابِعَيْنِ قَالَ لَا أَقْوَى قَالَ اذْهَبْ فَأَطْعِمْ سِتِّينَ مِسْكِيناً قَالَ لَيْسَ عِنْدِي قَالَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنَا أَتَصَدَّقُ عَنْكَ فَأَعْطَاهُ تَمْراً لِإِطْعَامِ سِتِّينَ مِسْكِيناً قَالَ اذْهَبْ فَتَصَدَّقْ بِهَا فَقَالَ وَ الَّذِي بَعَثَكَ بِالْحَقِّ مَا أَعْلَمُ بَيْنَ لَابَتَيْهَا أَحَداً أَحْوَجَ إِلَيْهِ مِنِّي وَ مِنْ عِيَالِي قَالَ فَاذْهَبْ فَكُلْ وَ أَطْعِمْ عِيَالَكَ .

9. Ali ibn Ibrahim has narrated from his father and A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah from abu Basir who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying that once a man came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, ‘O Messenger of Allah, I have formed al-Zihar with my wife’. He (the Messenger of Allah) said, ‘Go and set free a slave.’ He said, ‘I do not have anything.’ He (the Messenger of Allah) said, ‘Go and fast for two consecutive months.’ He said, ‘I cannot do so.’ He (the Messenger of Allah) said, ‘Go and feed sixty destitute people.’ He said, ‘I do not have that much food.’ He (the Imam) has said that the Messenger of Allah then said, ‘I will do it for you.’ He (the Messenger of Allah) gave him dates to feed sixty destitute people and told him to give to them.’ He then said, ‘I swear by the One who has sent you with truth, I do not know of anyone between the two mountains on both sides of this city needier to this date than myself and my family.’ He (the Messenger of Allah) said, ‘Go, eat thereof and feed to your family.’”

موثق

Al-Zihar - Hadith 12353

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَقُولُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ عَمَّتِهِ أَوْ خَالَتِهِ قَالَ هُوَ الظِّهَارُقَالَ وَ سَأَلْنَاهُ عَنِ الظِّهَارِ مَتَى يَقَعُ عَلَى صَاحِبِهِ الْكَفَّارَةُ فَقَالَ إِذَا أَرَادَ أَنْ يُوَاقِعَ امْرَأَتَهُ قُلْتُ فَإِنْ طَلَّقَهَا قَبْلَ أَنْ يُوَاقِعَهَا أَ عَلَيْهِ كَفَّارَةٌ قَالَ لَا سَقَطَتْ عَنْهُ الْكَفَّارَةُقُلْتُ فَإِنْ صَامَ بَعْضاً فَمَرِضَ فَأَفْطَرَ أَ يَسْتَقْبِلُ أَمْ يُتِمُّ مَا بَقِيَ عَلَيْهِ فَقَالَ إِنْ صَامَ شَهْراً فَمَرِضَ اسْتَقْبَلَ وَ إِنْ زَادَ عَلَى الشَّهْرِ الْآخَرِ يَوْماً أَوْ يَوْمَيْنِ بَنَى عَلَى مَا بَقِيَقَالَ وَ قَالَ الْحُرَّةُ وَ الْمَمْلُوكَةُ سَوَاءٌ غَيْرَ أَنَّ عَلَى الْمَمْلُوكِ نِصْفَ مَا عَلَى الْحُرِّ مِنَ الْكَفَّارَةِ وَ لَيْسَ عَلَيْهِ عِتْقٌ وَ لَا صَدَقَةٌ إِنَّمَا عَلَيْهِ صِيَامُ شَهْرٍ .

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following: “I once said to abu ‘Abd Allah (a. s.), that a man says to his wife that she is like the back of his paternal or maternal aunt. He (the Imam) said, ‘It is al-Zihar.’ He (the narrator) has said that we asked him (the Imam) about al-Zihar and about when expiation becomes due on such man. He (the Imam) said, ‘It is when he wants to go to bed with his wife.’ I then asked, ‘Will there be expiation if he divorces her before going to bed with her?’ He (the Imam) said, ‘Expiation does not fall off of him.’ I then asked, ‘If he fasts a part of fasting, then he falls ill and he discontinues his fast, must he start it all over again or continue from where he had left to complete what he owes?’ He (the Imam) said, ‘If he has fasted one month, then has fallen ill, he must start all over again, but if he has done more than one month by one day or two days he can continue from there onward to complete the rest.’ He (the narrator) has said that he (the Imam) said, ‘Free and slaves are the same except that slaves owe one-half of expiation on a free person. He (a slave) does not owe setting free of slaves or charity. He must only fast for one month.’”

حسن

Al-Zihar - Hadith 12354

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ الرَّجُلُ يُظَاهِرُ مِنْ جَارِيَتِهِ فَقَالَ الْحُرَّةُ وَ الْأَمَةُ فِي ذَلِكَ سَوَاءٌ .

11. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and al-Razzaz from Ayyub ibn Nuh from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “I once asked abu Ibrahim (a. s.), about the case of a man who forms al-Zihar about his slave-girl. He (the Imam) said, ‘Free and slaves are the same in al-Zihar.’”

موثق

Al-Zihar - Hadith 12355

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ خَمْسَ مَرَّاتٍ أَوْ أَكْثَرَ فَقَالَ قَالَ عَلِيٌّ ( عليه السلام ) مَكَانَ كُلِّ مَرَّةٍ كَفَّارَةٌقَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُوَاقِعَهَا عَلَيْهِ كَفَّارَةٌ قَالَ لَاقَالَ وَ سَأَلْتُهُ عَنِ الظِّهَارِ عَلَى الْحُرَّةِ وَ الْأَمَةِ فَقَالَ نَعَمْ قِيلَ فَإِنْ ظَاهَرَ فِي شَعْبَانَ وَ لَمْ يَجِدْ مَا يُعْتِقُ قَالَ يَنْتَظِرُ حَتَّى يَصُومَ شَهْرَ رَمَضَانَ ثُمَّ يَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ إِنْ ظَاهَرَ وَ هُوَ مُسَافِرٌ انْتَظَرَ حَتَّى يَقْدَمَ فَإِنْ صَامَ فَأَصَابَ مَالًا فَلْيُمْضِ الَّذِي ابْتَدَأَ فِيهِ .

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of a man who forms al-Zihar about his wife five times or more. He (the Imam) said, Tor every time there is expiation.’ He (the narrator) has said, ‘I asked him (the Imam) about a man who forms al- Zihar about his wife, then divorces her before going to bed with her; if there is expiation on him. He (the Imam) said, ‘No, there is no expiation on him.’ He (the narrator) has said, ‘I asked him (the Imam) about al-Zihar of free and a slave-girl. He (the Imam) said, ‘Yes, it can happen.’ It was asked, ‘If it takes place in the month of Sha’ban and he cannot find a slave to free.’ He (the Imam) said, ‘He must wait until he completes fasting of the month of Ramadan, then fast for two consecutive months; and if he forms al-Zihar on a journey he must wait until he comes home. If he fasts then finds assets, he continues with what he has started.’”

صحيح

Al-Zihar - Hadith 12356

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَمْلُوكِ أَ عَلَيْهِ ظِهَارٌ فَقَالَ عَلَيْهِ نِصْفُ مَا عَلَى الْحُرِّ صَوْمُ شَهْرٍ وَ لَيْسَ عَلَيْهِ كَفَّارَةٌ مِنْ صَدَقَةٍ وَ لَا عِتْقٍ .

13. Muhammad ibn Ahmad has narrated from ibn abu Najran from Muhammad ibn Humran who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a slave if there is al-Zihar on him. He (the Imam) said, ‘He owes one-half of what becomes due on free people. He owes only to fast one month and setting free of slaves does not apply to him as well as charity.’”

مجهول

Al-Zihar - Hadith 12357

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثَلَاثَ مَرَّاتٍ قَالَ يُكَفِّرُ ثَلَاثَ مَرَّاتٍ قُلْتُ فَإِنْ وَاقَعَ قَبْلَ أَنْ يُكَفِّرَ قَالَ يَسْتَغْفِرُ اللَّهَ وَ يُمْسِكُ حَتَّى يُكَفِّرَ .

14. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who forms al-Zihar about his wife three times. He (the Imam) said, ‘He must pay expiation three times.’ I then asked about if he goes to bed with her before paying expiation. He (the Imam) said, ‘He must ask forgiveness from Allah and abstain until he pays expiation.’”

حسن

Al-Zihar - Hadith 12358

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَمْلُوكِ أَ عَلَيْهِ ظِهَارٌ فَقَالَ نِصْفُ مَا عَلَى الْحُرِّ مِنَ الصَّوْمِ وَ لَيْسَ عَلَيْهِ كَفَّارَةٌ صَدَقَةٌ وَ لَا عِتْقٌ .

15. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from abu Hamzah al-Thumaliy who has said the following: “I once asked abu Ja‘far (a. s.), about a slave if there is expiation for al-Zihar on him. He (the Imam) said, ‘He owes one-half of what is due on a free person of fasting, and setting free of slaves as expiation does not apply in his case as well as paying charity.’”

ضعيف على المشهور

Al-Zihar - Hadith 12359

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ( عليه السلام ) فِي رَجُلٍ كَانَ لَهُ عَشْرُ جَوَارٍ فَظَاهَرَ مِنْهُنَّ كُلَّهُنَّ جَمِيعاً بِكَلَامٍ وَاحِدٍ قَالَ عَلَيْهِ عَشْرُ كَفَّارَاتٍ .

16. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtariy who has said the following: “About the case of a man who had ten slave-girls and formed al-Zihar about all of them by one statement, abu ‘Abd Allah, or abu al-Hassan (a. s.), has said that he must pay ten expiations.’”

حسن

Al-Zihar - Hadith 12360

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ غَيْرِ وَاحِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِذَا وَاقَعَ الْمَرَّةَ الثَّانِيَةَ قَبْلَ أَنْ يُكَفِّرَ فَعَلَيْهِ كَفَّارَةٌ أُخْرَى قَالَ لَيْسَ فِي هَذَا اخْتِلَافٌ .

17. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah and from more than one person from abu Basir who has said the following: “He (the Imam) has said, ‘If one goes to bed with the woman for the second time before paying expiation he must pay another expiation’ He (the narrator) has said that there is no differences in this issue.’”

حسن

Al-Zihar - Hadith 12361

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ سَيْفٍ التَّمَّارِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَقُولُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُخْتِي أَوْ عَمَّتِي أَوْ خَالَتِي قَالَ فَقَالَ إِنَّمَا ذَكَرَ اللَّهُ الْأُمَّهَاتِ وَ إِنَّ هَذَا لَحَرَامٌ .

18. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Sayf al-Tammar who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who says to his wife, ‘You are like the back of my sister, maternal or paternal aunt.’ He (the Imam) said, ‘Allah has mentioned the mothers, this certainly is unlawful. ’”

صحيح

Al-Zihar - Hadith 12362

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ بَعْضَ مَوَالِيكَ يَزْعُمُ أَنَّ الرَّجُلَ إِذَا تَكَلَّمَ بِالظِّهَارِ وَجَبَتْ عَلَيْهِ الْكَفَّارَةُ حَنِثَ أَوْ لَمْ يَحْنَثْ وَ يَقُولُ حِنْثُهُ كَلَامُهُ بِالظِّهَارِ وَ إِنَّمَا جُعِلَتْ عَلَيْهِ الْكَفَّارَةُ عُقُوبَةً لِكَلَامٍ وَ بَعْضُهُمْ يَزْعُمُ أَنَّ الْكَفَّارَةَ لَا تَلْزَمُهُ حَتَّى يَحْنَثَ فِي الشَّيْ‏ءِ الَّذِي حَلَفَ عَلَيْهِ فَإِنْ حَنِثَ وَجَبَتْ عَلَيْهِ الْكَفَّارَةُ وَ إِلَّا فَلَا كَفَّارَةَ عَلَيْهِ فَوَقَّعَ ( عليه السلام ) بِخَطِّهِ لَا تَجِبُ الْكَفَّارَةُ حَتَّى يَجِبَ الْحِنْثُ .

19. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Mahziyar from who has said the following: “‘Abd Allah ibn Muhammad once wrote to abu al-Hassan (a. s.), saying, ‘I pray to Allah to keep my soul in service for your cause, certain ones of your followers think that if a man speaks the statement of al-Zihar, then expiation becomes due, violating the swearing or not. They say that its sinfulness and violation is in the very statement of al-Zihar and expiation is as penalty for such statement. Certain others think that expiation is not due unless swearing is violated in something about which he swears, and if he violates then expiation is due on him, otherwise, there is no expiation. He (the Imam) (a. s.), signed the answer in his own handwriting that said, ‘Expiation does not become obligatory until violation of oath occurs.”’

صحيح

Al-Zihar - Hadith 12363

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ قَالَ سَأَلَ الْحُسَيْنُ بْنُ مِهْرَانَ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ رَجُلٍ ظَاهَرَ مِنْ أَرْبَعِ نِسْوَةٍ فَقَالَ يُكَفِّرُ لِكُلِّ وَاحِدَةٍ مِنْهُنَّ كَفَّارَةًوَ سَأَلَهُ عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ وَ جَارِيَتِهِ مَا عَلَيْهِ قَالَ عَلَيْهِ لِكُلِّ وَاحِدَةٍ مِنْهُمَا كَفَّارَةٌ عِتْقُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ إِطْعَامُ سِتِّينَ مِسْكِيناً .

20. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan who has said the following: “Once, al-Husayn ibn Mehran asked abu al-Hassan al-Rida’ (a. s.), about a man who formed al-Zihar about four women. He (the Imam) said, ‘He owes expiation for each one.’ He asked him (the Imam) about a man who formed al-Zihar about his wife and his slave-girl and what must he pay. He (the Imam) said, ‘For each one he must pay expiation in the form of freeing a slave or fasting two consecutive months or feeding sixty destitute people.’”

صحيح

Al-Zihar - Hadith 12364

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ مُمْلَكٍ ظَاهَرَ مِنِ امْرَأَتِهِ فَقَالَ لِي لَا يَكُونُ ظِهَارٌ وَ لَا إِيلَاءٌ حَتَّى يُدْخَلَ بِهَا .

21. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from all from ibn Mahbub from Jamil ibn Salih from al-Fudayl ibn Yasar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a Mumlak (a man owned as offspring of slaves) who expresses al-Zihar (calling one’s wife as one’s mother) about his wife. He (the Imam) said to me, ‘It is not al-Zihar (calling one’s wife as one’s mother) or swearing before going to bed with her.’”

صحيح

Al-Zihar - Hadith 12365

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقُولُ لِامْرَأَتِهِ هِيَ عَلَيْهِ كَظَهْرِ أُمِّهِ قَالَ تَحْرِيرُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ إِطْعَامُ سِتِّينَ مِسْكِيناً وَ الرَّقَبَةُ يُجْزِئُ عَنْهُ صَبِيٌّ مِمَّنْ وُلِدَ فِي الْإِسْلَامِ .

22. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mu‘awiyah ibn Wahab who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who says to his wife that she is like the back of his mother to him. He (the Imam) said, ‘The expiation for it is setting free of a slave or fasting for two consecutive months or feeding sixty destitute people. For freeing a slave, a child born in Islam is sufficient.’”

صحيح

Al-Zihar - Hadith 12366

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ وَ ابْنِ بُكَيْرٍ وَ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُظَاهِرُ إِذَا طَلَّقَ سَقَطَتْ عَنْهُ الْكَفَّارَةُ .

23. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil an ibn Bukayr and Hammad ibn ‘Uthaman who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one who has expressed al-Zihar (calling one’s wife as one’s mother) about his wife, divorces her then expiation cancels out and it no more is applicable to his case.’” Ali ibn Ibrahim has said that if a man divorces his wife or takes his slave-girl out of his possession he then does not owe expiation of al-Zihar unless he goes back to his wife and returns his slave-girl into his possession. When he does so then it is not proper for him to go near them without paying the expiation.

حسن

Al-Zihar - Hadith 12367

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الزَّيَّاتِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنِّي ظَاهَرْتُ مِنِ امْرَأَتِي فَقَالَ كَيْفَ قُلْتَ قَالَ قُلْتُ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ فَعَلْتِ كَذَا وَ كَذَا فَقَالَ لَا شَيْ‏ءَ عَلَيْكَ وَ لَا تَعُدْ .

24. A number of our people have narrated from Sahl ibn Ziyad from al-Qasim ibn Muhammad al-Zayyat who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘I have expressed the statement of al-Zihar about my wife.’ He (the Imam) asked, ’How did you say it?’ I replied that it was, ‘You are like the back of my mother to me if you did so and so.’ He (the Imam) said, ‘It does not have any valid effect but you must not repeat it again.’”

ضعيف على المشهور

Al-Zihar - Hadith 12368

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ الظِّهَارُ لَا يَقَعُ عَلَى الْغَضَبِ .

25. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “Al-Rida’ (a. s.), has said, ‘Al-Zihar (calling one’s wife as one’s mother) does not take place upon anger (if expressed because of anger).”’

صحيح

Al-Zihar - Hadith 12369

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الظِّهَارِ الْوَاجِبِ قَالَ الَّذِي يُرِيدُ بِهِ الرَّجُلُ الظِّهَارَ بِعَيْنِهِ .

26. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan from “Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “I once asked abu ‘Abd Allah (a. s.), about al-Zihar (calling one’s wife as one’s mother) which brings about the obligation. He (the Imam) said, ‘It is exactly that whereby a man wants al- Zihar.’”

موثق

Al-Zihar - Hadith 12370

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا قَالَتِ الْمَرْأَةُ زَوْجِي عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي فَلَا كَفَّارَةَ عَلَيْهَاقَالَ وَ جَاءَ رَجُلٌ مِنَ الْأَنْصَارِ مِنْ بَنِي النَّجَّارِ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ إِنِّي ظَاهَرْتُ مِنِ امْرَأَتِي فَوَاقَعْتُهَا قَبْلَ أَنْ أُكَفِّرَ فَقَالَ وَ مَا حَمَلَكَ عَلَى ذَلِكَ قَالَ لَمَّا ظَاهَرْتُ رَأَيْتُ بَرِيقَ خَلْخَالِهَا وَ بَيَاضَ سَاقِهَا فِي الْقَمَرِ فَوَاقَعْتُهَا قَبْلَ أَنْ أُكَفِّرَ فَقَالَ لَهُ اعْتَزِلْهَا حَتَّى تُكَفِّرَ وَ أَمَرَهُ بِكَفَّارَةٍ وَاحِدَةٍ وَ أَنْ يَسْتَغْفِرَ اللَّهَ .

27. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘When a woman says, “My husband is unlawful like the back of my mother” expiation does not become due on her thereby.’ He (the Imam) said that once a man from al- Ansar (people of al-Madinah) from Banu al-Najjar came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, ‘I have expressed the statement of al-Zihar about my wife, then went to bed with her before paying the expiation.’ He (the Messenger of Allah) asked, ‘What made you do so?’ He replied, ‘When I expressed the statement of al-Zihar about her I then saw her shining anklet in the moonlight and the whiteness of her leg, then I went to bed with her before paying the expiation.’ He (the Messenger of Allah) said, ‘Stay away from her until you pay the expiation.’ He (the Messenger of Allah) commanded him to pay the expiation once and ask forgiveness from Allah.’”

ضعيف على المشهور

Al-Zihar - Hadith 12371

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ أَوْ غَيْرِهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ أُكَيْلٍ النُّمَيْرِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ ظَاهَرَ ثُمَّ طَلَّقَ قَالَ سَقَطَتْ عَنْهُ الْكَفَّارَةُ إِذَا طَلَّقَ قَبْلَ أَنْ يُعَاوِدَ الْمُجَامَعَةَ قِيلَ فَإِنَّهُ رَاجَعَهَا قَالَ إِنْ كَانَ إِنَّمَا طَلَّقَهَا لِإِسْقَاطِ الْكَفَّارَةِ عَنْهُ ثُمَّ رَاجَعَهَا فَالْكَفَّارَةُ لَازِمَةٌ لَهُ أَبَداً إِذَا عَاوَدَ الْمُجَامَعَةَ وَ إِنْ كَانَ طَلَّقَهَا وَ هُوَ لَا يَنْوِي شَيْئاً مِنْ ذَلِكَ فَلَا بَأْسَ أَنْ يُرَاجِعَ وَ لَا كَفَّارَةَ عَلَيْهِ .

28. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar or others from al-Hassan ibn Ali from Ali ibn ‘Uqbah, from Musa ibn ‘Ukayl al-Numayriy, from certain persons of our people who has said the following: “About the case of a man who expresses the statement of al-Zihar about his wife then divorces her, abu ‘Abd Allah (a. s.), has said, ‘Expiation does not apply to his case when he divorces before going to bed with her.’ It was then asked, ‘What happens if he goes back to her?’ He (the Imam) said, ‘If he has divorced her to escape from expiation, then goes back to her, expiation is obligatory for whenever he goes to bed with her, but if he divorced without such intention then it is not unlawful to go back to her and expiation is not due on him.’”

مرسل

Al-Zihar - Hadith 12372

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ الرَّزَّازُ عَنْ أَيُّوبَ بْنِ نُوحٍ جَمِيعاً عَنْ صَفْوَانَ قَالَ حَدَّثَنَا أَبُو عُيَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي ظَاهَرْتُ مِنْ أُمِّ وَلَدٍ لِي ثُمَّ وَاقَعْتُ عَلَيْهَا ثُمَّ كَفَّرْتُ فَقَالَ هَكَذَا يَصْنَعُ الرَّجُلُ الْفَقِيهُ إِذَا وَاقَعَ كَفَّرَ .

29. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and al-Razzaz from Ayyub ibn Nuh all from Safwan who has said that abu ‘Uyaynah narrated from Zurarah who has said the following: “I once said to abu Ja‘far (a. s.), ‘I have expressed the statement of al-Zihar about the mother of my children, then went to bed with her, then paid the expiation. He (the Imam) said, ‘This is how a faqih (scholar of law) man does; when he goes to bed he pays expiation.’”

مجهول

Al-Zihar - Hadith 12373

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ ظَاهَرَ ثُمَّ وَاقَعَ قَبْلَ أَنْ يُكَفِّرَ فَقَالَ لِي أَ وَ لَيْسَ هَكَذَا يَفْعَلُ الْفَقِيهُ .

30. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who expresses the statement of al-Zihar about his wife, then goes to bed with her before paying expiation. He (the Imam) said, ’Is it not the way a faqih (scholar of law) man does? 5 ”

حسن

Al-Zihar - Hadith 12374

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُظَاهِرُ مِنِ امْرَأَتِهِ قَالَ فَلْيُكَفِّرْ قُلْتُ فَإِنَّهُ وَاقَعَ قَبْلَ أَنْ يُكَفِّرَ قَالَ أَتَى حَدّاً مِنْ حُدُودِ اللَّهِ عَزَّ وَ جَلَّ وَ لْيَسْتَغْفِرِ اللَّهَ وَ لْيَكُفَّ حَتَّى يُكَفِّرَ .

31. AI-Husayn from Muhammad has narrated from Mu‘alfa’ ibn Muhammad from al-Hassan ibn Ali from Aban from al-Hassan al-Sayqaf who has said the following: “I once asked abu ’Abd Allah (a. s.), about the case of a man who expressed the statement of al-Zihar about his wife. He (the Imam) said, ’He must pay expiation.’ I then said, ‘He has gone to bed with her before paying the expiation.’ He (the Imam) said, ’He has come across a law of laws of Allah, most Majestic, most Glorious, and he must ask forgiveness from Allah and stay away until he pays expiation.’”

ضعيف على المشهور

Al-Zihar - Hadith 12375

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الظِّهَارُ ضَرْبَانِ أَحَدُهُمَا فِيهِ الْكَفَّارَةُ قَبْلَ الْمُوَاقَعَةِ وَ الْآخَرُ بَعْدَهَا فَالَّذِي يُكَفِّرُ قَبْلَ الْمُوَاقَعَةِ الَّذِي يَقُولُ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي وَ لَا يَقُولُ إِنْ فَعَلْتُ بِكِ كَذَا وَ كَذَا وَ الَّذِي يُكَفِّرُ بَعْدَ الْمُوَاقَعَةِ هُوَ الَّذِي يَقُولُ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ قَرِبْتُكِ .

32. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il has narrated from af-Fadl ibn Shadhan from Ibn Abi ‘Umayr from ‘Abd al-Rahman ibn al-Hajj aj who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Al-Zihar is of two kinds. One kind is that because of which expiation becomes obligatory before going to bed with her, and the other kind is that for which expiation becomes obligatory after going to bed with her. The first kind is that in which one says, ‘For me you are like the back of my mother’ without saying, “If I did so and so with you.” The other kind is that for which expiation becomes obligatory after going to bed with her and it is that in which he says, ‘For me you are like the back of my mother if I come near you (for sexual intercourse).”’

حسن كالصحيح

Al-Zihar - Hadith 12376

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ الْكُوفِيُّ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا حَلَفَ الرَّجُلُ بِالظِّهَارِ فَحَنِثَ فَعَلَيْهِ الْكَفَّارَةُ قَبْلَ أَنْ يُوَاقِعَ وَ إِنْ كَانَ مِنْهُ الظِّهَارُ فِي غَيْرِ يَمِينٍ فَإِنَّمَا عَلَيْهِ الْكَفَّارَةُ بَعْدَ مَا يُوَاقِعُ .

33. Muhammad ibn abu ‘Abd Allah al-Kufiy has narrated from Mu‘awiyah ibn al-Hakim from Safwan from ‘Abd al-Rahman ibn al- Hajj a] who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘If one swear to express al-Zihar then violates it, expiation becomes obligatory on him before going to bed with her, but if he has expressed the statement of al-Zihar without swearing, then expiation becomes due on him after going to bed with her.’” Mu’awiyah has said that this is not correct from thinking point of view. Hadith has come and our people have narrated that swearing can only take place ’by Allah’ and that is about which Quran has come.’”

موثق

Al-Zihar - Hadith 12377

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ يَزِيدَ الْكُنَاسِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثُمَّ طَلَّقَهَا تَطْلِيقَةً فَقَالَ إِذَا طَلَّقَهَا تَطْلِيقَةً فَقَدْ بَطَلَ الظِّهَارُ وَ هَدَمَ الطَّلَاقُ الظِّهَارَقَالَ فَقُلْتُ فَلَهُ أَنْ يُرَاجِعَهَا قَالَ نَعَمْ هِيَ امْرَأَتُهُ فَإِنْ رَاجَعَهَا وَجَبَ عَلَيْهِ مَا يَجِبُ عَلَى الْمُظَاهِرِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا قُلْتُ فَإِنْ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا وَ تَمْلِكَ نَفْسَهَا ثُمَّ تَزَوَّجَهَا بَعْدَ ذَلِكَ هَلْ يَلْزَمُهُ الظِّهَارُ قَبْلَ أَنْ يَمَسَّهَا قَالَ لَا قَدْ بَانَتْ مِنْهُ وَ مَلَكَتْ نَفْسَهَا قُلْتُ فَإِنْ ظَاهَرَ مِنْهَا فَلَمْ يَمَسَّهَا وَ تَرَكَهَا لَا يَمَسُّهَا إِلَّا أَنَّهُ يَرَاهَا مُتَجَرِّدَةً مِنْ غَيْرِ أَنْ يَمَسَّهَا هَلْ يَلْزَمُهُ فِي ذَلِكَ شَيْ‏ءٌ فَقَالَ هِيَ امْرَأَتُهُ وَ لَيْسَ يَحْرُمُ عَلَيْهِ مُجَامَعَتُهَا وَ لَكِنْ يَجِبُ عَلَيْهِ مَا يَجِبُ عَلَى الْمُظَاهِرِ قَبْلَ أَنْ يُجَامِعَهَا وَ هِيَ امْرَأَتُهُقُلْتُ فَإِنْ رَفَعَتْهُ إِلَى السُّلْطَانِ وَ قَالَتْ هَذَا زَوْجِي وَ قَدْ ظَاهَرَ مِنِّي وَ قَدْ أَمْسَكَنِي لَا يَمَسُّنِي مَخَافَةَ أَنْ يَجِبَ عَلَيْهِ مَا يَجِبُ عَلَى الْمُظَاهِرِ قَالَ فَقَالَ لَيْسَ عَلَيْهِ أَنْ يُجْبَرَ عَلَى الْعِتْقِ وَ الصِّيَامِ وَ الْإِطْعَامِ إِذَا لَمْ يَكُنْ لَهُ مَا يُعْتِقُ وَ لَمْ يَقْوَ عَلَى الصِّيَامِ وَ لَمْ يَجِدْ مَا يَتَصَدَّقُ بِهِ قَالَ فَإِنْ كَانَ يَقْدِرُ عَلَى أَنْ يُعْتِقَ فَإِنَّ عَلَى الْإِمَامِ أَنْ يُجْبِرَهُ عَلَى الْعِتْقِ وَ الصَّدَقَةِ مِنْ قَبْلِ أَنْ يَمَسَّهَا وَ مِنْ بَعْدِ مَا يَمَسُّهَا .

34. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from abu Ayyub al-Khazzaz from Yazid al-Kunasiy who has said the following: “I once asked abu Ja’far (a. s.), about the case of a man who expresses the statement of al- Zihar about his wife, then divorces her once. He (the Imam) said, ’If he has divorced her once al-Zihar becomes void and divorce abolishes al-Zihar.’ I then asked, ‘What happens if he goes back to her?’ He (the Imam) said, ‘Yes, he can do so. She is his wife and if he went back to her he will owe what a man who has expressed the statement of al-Zihar owes before they touch each other.’ I then asked, ‘What happens if he allows until her waiting period ends and she becomes free of the bonds of marriage, and he then marries her; if there is expiation for al-Zihar before they touch each other. He (the Imam) said, ‘No, there is no expiation because she became stranger to him and was free of the bonds of marriage.’ I then asked, ‘What happens if he expresses the statement of al-Zihar about his wife, then leaves her without touching except that he sees her naked without touching; if expiation becomes obligatory. He (the Imam) said, ‘She is his wife, his going to bed with her is not unlawful, however, what is obligatory on him is what is obligatory on those who expressed the statement of al-Zihar about their wives before going to bed with her who is his wife.’ I then asked, ‘What happens if she brings him before the Sultan and says, ‘This is my husband who has expressed the statement of al-Zihar about me and he has withheld me. He does not touch me for fear of expiation which is obligatory on those who express the statement of al-Zihar.’ He (the Imam) said, ‘He (the sultan) cannot force him about the expiation of setting free of a slave or fasting for two consecutive months or feeding sixty destitute people if he is not able to set free a slave, fast for two consecutive months or feed sixty destitute people.’ He (the Imam) said, ‘If he is able in setting free of a slave or fasting for two consecutive months or feeding sixty destitute people, then the Imam must make him ready for setting free a slave and charity before he touches her or after he touches her.’”

صحيح

Al-Zihar - Hadith 12378

ابْنُ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُوَاقِعَهَا فَبَانَتْ مِنْهُ أَ عَلَيْهِ كَفَّارَةٌ قَالَ لَا .

35. Ibn Mahbub has narrated from al-‘ Ala’ from Muhammad ibn Muslim who has said the following: “I once asked abu Ja’far (a. s.), about the case of a man who expresses the statement of al- Zihar about his wife, then divorces her before going to bed with her until she becomes stranger to him: if he owes expiation. He (the Imam) said, ‘No, expiation is not obligatory on him.’”

صحيح

Al-Zihar - Hadith 12379

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي أَوْ كَيَدِهَا أَوْ كَبَطْنِهَا أَوْ كَفَرْجِهَا أَوْ كَنَفْسِهَا أَوْ كَكَعْبِهَا أَ يَكُونُ ذَلِكَ الظِّهَارَ وَ هَلْ يَلْزَمُهُ فِيهِ مَا يَلْزَمُ الْمُظَاهِرَ فَقَالَ الْمُظَاهِرُ إِذَا ظَاهَرَ مِنِ امْرَأَتِهِ فَقَالَ هِيَ كَظَهْرِ أُمِّهِ أَوْ كَيَدِهَا أَوْ كَرِجْلِهَا أَوْ كَشَعْرِهَا أَوْ كَشَيْ‏ءٍ مِنْهَا يَنْوِي بِذَلِكَ التَّحْرِيمَ فَقَدْ لَزِمَهُ الْكَفَّارَةُ فِي كُلِّ قَلِيلٍ مِنْهَا أَوْ كَثِيرٍ وَ كَذَلِكَ إِذَا هُوَ قَالَ كَبَعْضِ ذَوَاتِ الْمَحَارِمِ فَقَدْ لَزِمَتْهُ الْكَفَّارَةُ .

36. Ali ibn Ibrahim has narrated from his father from Salih ibn Sa‘id from Yunus from certain persons of his people who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man, who expresses the statement of al-Zihar about his wife. He says, ‘For me you are like the back of my mother or like her hand, or like her belly, or like her vagina, or like her soul, or like her feet’; if this is al-Zihar and if he owes what one who expressed the statement of al-Zihar owes. He (the Imam) said, ‘If one expresses the statement of al-Zihar about his wife and says that she is like the back of his mother to him, or like her hand, like her leg, her hairs or something of her with the intention for it to be unlawful, then expiation becomes obligatory in a little or more of it. So also is the case if he says that she is like his relatives and expiation becomes obligatory on him.’”

مجهول

Al-Li‘an (Condemnation) - Hadith 12380

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَقَعُ اللِّعَانُ حَتَّى يَدْخُلَ الرَّجُلُ بِأَهْلِهِ .

1. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father from ibn abu Nasr from ‘Abd al-Karim from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Al-Li‘an (condemnation) does not take place until one goes to bed with his wife/”

موثق

Al-Li‘an (Condemnation) - Hadith 12381

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا تَكُونُ الْمُلَاعَنَةُ وَ لَا الْإِيلَاءُ إِلَّا بَعْدَ الدُّخُولِ .

2. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a. s.), has said, ‘Condemnation and swearing take place only after going to bed with her.’”

ضعيف على المشهور

Al-Li‘an (Condemnation) - Hadith 12382

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُثَنَّى عَنْ زُرَارَةَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الَّذِينَ يَرْمُونَ أَزْواجَهُمْ وَ لَمْ يَكُنْ لَهُمْ شُهَداءُ إِلَّا أَنْفُسُهُمْ قَالَ هُوَ الْقَاذِفُ الَّذِي يَقْذِفُ امْرَأَتَهُ فَإِذَا قَذَفَهَا ثُمَّ أَقَرَّ أَنَّهُ كَذَبَ عَلَيْهَا جُلِدَ الْحَدَّ وَ رُدَّتْ إِلَيْهِ امْرَأَتُهُ وَ إِنْ أَبَى إِلَّا أَنْ يَمْضِيَ فَيَشْهَدُ عَلَيْهَا أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ وَ الْخَامِسَةُ يَلْعَنُ فِيهَا نَفْسَهُ إِنْ كَانَ مِنَ الْكَاذِبِينَفَإِنْ أَرَادَتْ أَنْ تَدْفَعَ عَنْ نَفْسِهَا الْعَذَابَ وَ الْعَذَابُ هُوَ الرَّجْمُ شَهِدَتْ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْكَاذِبِينَ وَ الْخَامِسَةُ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ فَإِنْ لَمْ تَفْعَلْ رُجِمَتْ وَ إِنْ فَعَلَتْ دَرَأَتْ عَنْ نَفْسِهَا الْحَدَّ ثُمَّ لَا تَحِلُّ لَهُ إِلَى يَوْمِ الْقِيَامَةِقُلْتُ أَ رَأَيْتَ إِنْ فُرِّقَ بَيْنَهُمَا وَ لَهَا وَلَدٌ فَمَاتَ قَالَ تَرِثُهُ أُمُّهُ وَ إِنْ مَاتَتْ أُمُّهُ وَرِثَهُ أَخْوَالُهُ وَ مَنْ قَالَ إِنَّهُ وَلَدُ زِنًى جُلِدَ الْحَدَّ قُلْتُ يُرَدُّ إِلَيْهِ الْوَلَدُ إِذَا أَقَرَّ بِهِ قَالَ لَا وَ لَا كَرَامَةَ وَ لَا يَرِثُ الِابْنَ وَ يَرِثُهُ الِابْنُ .

3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from al-Muthanna’ from Zurarah who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about the words of Allah, most Majestic, most Glorious, ‘Those who accuse their wives and do not have witnesses except themselves. . . (24:4) He (the Imam) said, ‘He is one who accuses his wife. If he accuses then confesses that he has lied against her, the punishment for him is whipping and his wife is returned to him. If he refuses and goes ahead he must testify four times against her, by Allah, that he is truthful. For the fifth time he must condemn himself if he is of the lying people. If she wanted to defend herself against suffering (punishment and penalty), which is to be stoned, she must testify four times, by Allah, that he is of the lying people and for the fifth time must condemn herself by saying that she must be subjected to the anger of Allah if he has spoken the truth. If she did not do it she then is stoned but if she defended herself, penalty is diverted from her and thereafter she will never become lawful for him in marriage until the day of Day of Judgment.’ I then asked, ‘What happens if they are separated and she has a child who dies? He (the Imam) said, ‘His mother inherits him and if his mother dies his maternal uncles inherit him. Those who say that he is born out of wedlock must be punished by whipping.’ I then asked, ‘Is the child returned to him if he confesses that he has lied?’ He (the Imam) said, ‘No, it is not honorable. He does not inherit the son but the son inherits him.’”

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Al-Li‘an (Condemnation) - Hadith 12383

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ إِنَّ عَبَّادَ الْبَصْرِيِّ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ كَيْفَ يُلَاعِنُ الرَّجُلُ الْمَرْأَةَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ رَجُلًا مِنَ الْمُسْلِمِينَ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا دَخَلَ مَنْزِلَهُ فَوَجَدَ مَعَ امْرَأَتِهِ رَجُلًا يُجَامِعُهَا مَا كَانَ يَصْنَعُ قَالَ فَأَعْرَضَ عَنْهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ انْصَرَفَ ذَلِكَ الرَّجُلُ وَ كَانَ ذَلِكَ الرَّجُلُ هُوَ الَّذِي ابْتُلِيَ بِذَلِكَ مِنِ امْرَأَتِهِقَالَ فَنَزَلَ عَلَيْهِ الْوَحْيُ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ بِالْحُكْمِ فِيهِمَا فَأَرْسَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى ذَلِكَ الرَّجُلِ فَدَعَاهُ فَقَالَ لَهُ أَنْتَ الَّذِي رَأَيْتَ مَعَ امْرَأَتِكَ رَجُلًا فَقَالَ نَعَمْ فَقَالَ لَهُ انْطَلِقْ فَأْتِنِي بِامْرَأَتِكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ أَنْزَلَ الْحُكْمَ فِيكَ وَ فِيهَاقَالَ فَأَحْضَرَهَا زَوْجُهَا فَأَوْقَفَهُمَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ قَالَ لِلزَّوْجِ اشْهَدْ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّكَ لَمِنَ الصَّادِقِينَ فِيمَا رَمَيْتَهَا بِهِ قَالَ فَشَهِدَ ثُمَّ قَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمْسِكْ وَ وَعَظَهُ ثُمَّ قَالَ اتَّقِ اللَّهَ فَإِنَّ لَعْنَةَ اللَّهِ شَدِيدَةٌ ثُمَّ قَالَ لَهُ اشْهَدِ الْخَامِسَةَ أَنَّ لَعْنَةَ اللَّهِ عَلَيْكَ إِنْ كُنْتَ مِنَ الْكَاذِبِينَ قَالَ فَشَهِدَ ثُمَّ أَمَرَ بِهِ فَنُحِّيَثُمَّ قَالَ لِلْمَرْأَةِ اشْهَدِي أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّ زَوْجَكِ لَمِنَ الْكَاذِبِينَ فِيمَا رَمَاكِ بِهِ قَالَ فَشَهِدَتْ ثُمَّ قَالَ لَهَا أَمْسِكِي فَوَعَظَهَا وَ قَالَ لَهَا اتَّقِي اللَّهَ فَإِنَّ غَضَبَ اللَّهِ شَدِيدٌ ثُمَّ قَالَ لَهَا اشْهَدِي الْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْكِ إِنْ كَانَ زَوْجُكِ مِنَ الصَّادِقِينَ فِيمَا رَمَاكِ بِهِ قَالَ فَشَهِدَتْقَالَ فَفَرَّقَ بَيْنَهُمَا وَ قَالَ لَهُمَا لَا تَجْتَمِعَا بِنِكَاحٍ أَبَداً بَعْدَ مَا تَلَاعَنْتُمَا .

4. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from ‘Abd al-Rahman ibn al-Hajja] who has said the following: “Once ‘Abbad al-Basriy asked abu ‘Abd Allah (a. s.), when I was present, ‘How does a man go through the process of Mula ‘inah (condemnation) against the woman?’ Abu ‘Abd Allah (a. s.), explained a judgment of the Messenger of Allah. He (the Imam) said, ‘Once a man of the Muslims came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He asked, “O Messenger of Allah, what happens if a man enters his house and finds a man with his wife involved in sexual intercourse? What must he do?”’ He (the Imam) said that the Messenger of Allah turned away from him and that man left. That man was the one who had faced that issue from his woman. He (the Imam) said that revelation from Allah, most Majestic, most Glorious, came with the commandment about them and the Messenger of Allah sent to summon that man. When he came, he (the Messenger of Allah) asked, ‘Did you see a man with your woman?’ He replied, ‘Yes, that it is true.’ He (the Messenger of Allah) then said, ‘You must go back and bring your woman because Allah, most Majestic, most Glorious, has sent a commandment about you and about her.’ He (the Imam) said that her husband then brought her and the Messenger of Allah held them in custody. He (the Messenger of Allah) said to the man, ‘Testify four times by Allah that you are truthful (of the truthful ones) in your accusing her of what you accuse her.’ He (the Imam) said that he testified; then he (the Messenger of Allah) said, ‘You must wait.’ He (the Messenger of Allah) preached to him and gave him advice then said, ‘Be pious and have fear of Allah; condemnation of Allah is severe.’ He (the Messenger of Allah) then told him to testify for the fifth time and say, ‘Condemnation of Allah will be upon me if I am of the liars.’ He (the Imam) said that the man testified and he (the Messenger of Allah) commanded him and he moved away. Then he (the Messenger of Allah) said to the woman, ‘Do you testify four times that your husband is of the lying people in what he has accused you of?’ He (the Imam) said that she then testified. Then he (the Messenger of Allah) told her to wait. He (the Messenger of Allah) preached to her, gave her good advice and told her to have fear of Allah; the condemnation of Allah is severe. He (the Messenger of Allah) then told her to testify for the fifth time saying that she will be subjected to the anger of Allah if her husband is of the truthful people in what he has accused her of.’ He (the Imam) said that she testified. He (the Imam) said that he (the Messenger of Allah) separated them from each other and told them that they can never come together in marriage after lodging condemnation upon each other.’”

حسن

Al-Li‘an (Condemnation) - Hadith 12384

الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَوْقَفَهُ الْإِمَامُ لِلِّعَانِ فَشَهِدَ شَهَادَتَيْنِ ثُمَّ نَكَلَ فَأَكْذَبَ نَفْسَهُ قَبْلَ أَنْ يَفْرُغَ مِنَ اللِّعَانِ قَالَ يُجْلَدُ حَدَّ الْقَاذِفِ وَ لَا يُفَرَّقُ بَيْنَهُ وَ بَيْنَ امْرَأَتِهِ .

5. Al-Hassan ibn Mahbub has narrated from ‘Abbad ibn Suhayb who has said the following: “A man is placed under arrest by the Imam in the case of al-Li‘an (condemnation). He testifies twice, then refuses and confesses that he has lied before completing al-Li ‘an (condemnation). Abu ‘Abd Allah (a. s.), has said that he is whipped as the penalty for accusing the woman of committing fornication. He is not separated from his woman.’”

حسن أو موثق

Al-Li‘an (Condemnation) - Hadith 12385

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَذَفَ الرَّجُلُ امْرَأَتَهُ فَإِنَّهُ لَا يُلَاعِنُهَا حَتَّى يَقُولَ رَأَيْتُ بَيْنَ رِجْلَيْهَا رَجُلًا يَزْنِي بِهَاقَالَ وَ سُئِلَ عَنِ الرَّجُلِ يَقْذِفُ امْرَأَتَهُ قَالَ يُلَاعِنُهَا ثُمَّ يُفَرَّقُ بَيْنَهُمَا فَلَا تَحِلُّ لَهُ أَبَداً فَإِنْ أَقَرَّ عَلَى نَفْسِهِ قَبْلَ الْمُلَاعَنَةِ جُلِدَ حَدّاً وَ هِيَ امْرَأَتُهُقَالَ وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْحُرَّةِ يَقْذِفُهَا زَوْجُهَا وَ هُوَ مَمْلُوكٌ قَالَ يُلَاعِنُهَا ثُمَّ يُفَرَّقُ بَيْنَهُمَا فَلَا تَحِلُّ لَهُ أَبَداً فَإِنْ أَقَرَّ عَلَى نَفْسِهِ بَعْدَ الْمُلَاعَنَةِ جُلِدَ حَدّاً وَ هِيَ امْرَأَتُهُقَالَ وَ سَأَلْتُهُ عَنِ الْحُرِّ تَحْتَهُ أَمَةٌ فَيَقْذِفُهَا قَالَ يُلَاعِنُهَاقَالَ وَ سَأَلْتُهُ عَنِ الْمُلَاعَنَةِ الَّتِي يَرْمِيهَا زَوْجُهَا وَ يَنْتَفِي مِنْ وَلَدِهَا وَ يُلَاعِنُهَا وَ يُفَارِقُهَا ثُمَّ يَقُولُ بَعْدَ ذَلِكَ الْوَلَدُ وَلَدِي وَ يُكْذِبُ نَفْسَهُ فَقَالَ أَمَّا الْمَرْأَةُ فَلَا تَرْجِعُ إِلَيْهِ أَبَداً وَ أَمَّا الْوَلَدُ فَإِنِّي أَرُدُّهُ إِلَيْهِ إِذَا ادَّعَاهُ وَ لَا أَدَعُ وَلَدَهُ وَ لَيْسَ لَهُ مِيرَاثٌ وَ يَرِثُ الِابْنُ الْأَبَ وَ لَا يَرِثُ الْأَبُ الِابْنَ وَ يَكُونُ مِيرَاثُهُ لِأَخْوَالِهِ فَإِنْ لَمْ يَدَّعِهِ أَبُوهُ فَإِنَّ أَخْوَالَهُ يَرِثُونَهُ وَ لَا يَرِثُهُمْ فَإِنْ دَعَاهُ أَحَدٌ ابْنَ الزَّانِيَةِ جُلِدَ الْحَدَّ .

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man accuses his wife he cannot condemn her unless he can say that he has seen a man between her legs fornicating.’ He (the narrator) has said that he (the Imam) was asked about the man who accuses. He (the Imam) said, ‘He condemns her and then they are separated from each other. She will never be lawful for him in marriage. However, if he confesses against himself before al-Li ‘an (condemnation) he is whipped as the penalty and she remains his woman.’” “He (the narrator) has said, ‘I asked him (the Imam) about a free person with a slave-girl in his control and about his accusing her. He (the Imam) said, ‘He can deal with it by the process of al-Li ‘an (condemnation).’ “He (the narrator) has said, ‘I asked him (the Imam) about al-Li ‘an (condemnation) in which the husband accuses her, denies her child and goes through the process of al-Li ‘an (condemnation), separates from her and thereafter says, ‘The child is my child’ and calls himself a liar. He (the Imam) said, ‘The woman cannot return to him forever, however, I return the child if he claims him as his child but do not call him his child. He (the man) cannot inherit the child but he inherits the father and the father does not inherit the son. The legacy of the son goes to his maternal uncles. If his father did not claim him his maternal uncles inherit his legacy but he does not inherit them. If anyone calls him the son of fornication such person is whipped as punishment for such crime.’”

حسن

Al-Li‘an (Condemnation) - Hadith 12386

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْحُرِّ بَيْنَهُ وَ بَيْنَ الْمَمْلُوكَةِ لِعَانٌ فَقَالَ نَعَمْ وَ بَيْنَ الْمَمْلُوكِ وَ الْحُرَّةِ وَ بَيْنَ الْعَبْدِ وَ الْأَمَةِ وَ بَيْنَ الْمُسْلِمِ وَ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ وَ لَا يَتَوَارَثَانِ وَ لَا يَتَوَارَثُ الْحُرُّ وَ الْمَمْلُوكَةُ .

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following: “I once asked abu ‘Abd Allah (a. s.), if al-Li‘an (condemnation) can take place between a free man and a slave-girl. He (the Imam) said, ’Yes, it can take place between a slave and a free woman, between a slave and a slave-girl, between a Muslim and a Jewish woman or a Christian woman but they do not inherit each other and there is no inheritance between a free and a slave-girl.’ ”

حسن

Al-Li‘an (Condemnation) - Hadith 12387

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ لَاعَنَ امْرَأَتَهُ وَ هِيَ حُبْلَى ثُمَّ ادَّعَى وَلَدَهَا بَعْدَ مَا وَلَدَتْ وَ زَعَمَ أَنَّهُ مِنْهُ قَالَ يُرَدُّ إِلَيْهِ الْوَلَدُ وَ لَا يُجْلَدُ لِأَنَّهُ قَدْ مَضَى التَّلَاعُنُ .

8. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father from ibn abu Nasr from ‘Abd al-Karim from al-Halabiy who has said the following: “About the case of a man who goes through the process of al-Li ‘an (condemnation) against his wife who is pregnant, then claims her child to be his child after childbirth thinking that the child is his. He (the Imam) said, ‘The child can be given to him without whipping because al-Li‘an (condemnation) has become a matter of the past in the case.’”

حسن أو موثق

Al-Li‘an (Condemnation) - Hadith 12388

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ قَذَفَ امْرَأَتَهُ وَ هِيَ خَرْسَاءُ قَالَ يُفَرَّقُ بَيْنَهُمَا .

9. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy from Muhammad ibn Muslim who has said the following: “About the case of a man who goes through the process of al-Li‘an (condemnation) against his wife who is speechless, abu ‘Abd Allah (a. s.), has said, ‘They must be separated from each other.”’

حسن

Al-Li‘an (Condemnation) - Hadith 12389

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمُلَاعِنِ وَ الْمُلَاعَنَةِ كَيْفَ يَصْنَعَانِ قَالَ يَجْلِسُ الْإِمَامُ مُسْتَدْبِرَ الْقِبْلَةِ فَيُقِيمُهُمَا بَيْنَ يَدَيْهِ مُسْتَقْبِلَا الْقِبْلَةِ بِحِذَائِهِ وَ يَبْدَأُ بِالرَّجُلِ ثُمَّ الْمَرْأَةِ وَ الَّتِي يَجِبُ عَلَيْهَا الرَّجْمُ تُرْجَمُ مِنْ وَرَائِهَا وَ لَا يُرْجَمُ مِنْ وَجْهِهَا لِأَنَّ الضَّرْبَ وَ الرَّجْمَ لَا يُصِيبَانِ الْوَجْهَ يُضْرَبَانِ عَلَى الْجَسَدِ عَلَى الْأَعْضَاءِ كُلِّهَا .

10. Ali has narrated from his father from ibn abu Nasr from Jamil from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a man and woman who are involved in al-Li‘an (condemnation) and about how they do it. He (the Imam) said, ‘The Imam sits with his back to al-Qiblah (al-Ka‘bah) and they stand in front of him facing al-Qiblah (al-Ka‘bah) before him and he begins with the man, then the woman. The woman on whom stoning is obligatory, is stoned from her backside and not from her front side; beating and stoning must not affect the face. Other parts of the body can be targeted in both, beating and stoning.’” [Note: Such cases are only applicable after due Islamic judicial process]

حسن

Al-Li‘an (Condemnation) - Hadith 12390

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ كَيْفَ الْمُلَاعَنَةُ قَالَ فَقَالَ يَقْعُدُ الْإِمَامُ وَ يَجْعَلُ ظَهْرَهُ إِلَى الْقِبْلَةِ وَ يَجْعَلُ الرَّجُلَ عَنْ يَمِينِهِ وَ الْمَرْأَةَ عَنْ يَسَارِهِ .

11. Ahmad ibn Muhammad from ibn abu Nasr has said the following: “I once asked al-Rida’ (a. s.), saying, ‘I pray to Allah to keep you well, how is al-Li‘an (condemnation) completed?’ He (the Imam) said, ‘The Imam sits down with his back to the al-Qiblah (al-Ka‘bah) and keeps the man on his right and the woman on his left.’”

ضعيف على المشهور

Al-Li‘an (Condemnation) - Hadith 12391

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ لَاعَنَ امْرَأَتَهُ فَحَلَفَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ ثُمَّ نَكَلَ فِي الْخَامِسَةِ قَالَ إِنْ نَكَلَ فِي الْخَامِسَةِ فَهِيَ امْرَأَتُهُ وَ جُلِدَ وَ إِنْ نَكَلَتِ الْمَرْأَةُ عَنْ ذَلِكَ إِذَا كَانَتِ الْيَمِينُ عَلَيْهَا فَعَلَيْهَا مِثْلُ ذَلِكَقَالَ وَ سَأَلْتُهُ عَنِ الْمُلَاعَنَةِ قَائِماً يُلَاعِنُ أَوْ قَاعِداً قَالَ الْمُلَاعَنَةُ وَ مَا أَشْبَهَهَا مِنْ قِيَامٍقَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَادَّعَتْ أَنَّهَا حَامِلٌ قَالَ إِنْ أَقَامَتِ الْبَيِّنَةَ عَلَى أَنَّهُ أَرْخَى سِتْراً ثُمَّ أَنْكَرَ الْوَلَدَ لَاعَنَهَا ثُمَّ بَانَتْ مِنْهُ وَ عَلَيْهِ الْمَهْرُ كَمَلًا .

12. Muhammad ibn Yahya has narrated from al-‘Amrakiy ibn Ali from Ali ibn Ja‘far from his brother abu al-Hassan (a. s.), who has said the following: “I once asked him (the Imam) (a. s.), about the case of a man who goes through the process of al-Li ‘an (condemnation) against his woman and testifies swearing by Allah four times but declines the fifth time. He (the Imam) said, ‘If he declines the fifth time she is his woman but he is whipped. If the woman declines when swearing is on her, she is subjected to the same process as he was.’ I then asked if al-Li‘an (condemnation) is completed in a sitting or standing position. He (the Imam) said, ‘Al-Li‘an (condemnation) and similar things are done in a standing position.’ “I then asked about a man who has divorced his wife before going to bed with her and then claims that she is pregnant. He (the Imam) said, ‘If he presents proof that he has uncovered a secret then denies the child to be his child, he can go through the process of al-Li‘an (condemnation) and she becomes stranger to him, but he must pay the mahr (dower).’”

صحيح

Al-Li‘an (Condemnation) - Hadith 12392

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ لَاعَنَ امْرَأَتَهُ وَ هِيَ حُبْلَى قَدِ اسْتَبَانَ حَمْلُهَا فَأَنْكَرَ مَا فِي بَطْنِهَا فَلَمَّا وَضَعَتْ ادَّعَاهُ وَ أَقَرَّ بِهِ وَ زَعَمَ أَنَّهُ مِنْهُ قَالَ فَقَالَ يُرَدُّ إِلَيْهِ وَلَدُهُ وَ يَرِثُهُ وَ لَا يُجْلَدُ لِأَنَّ اللِّعَانَ قَدْ مَضَى .

13. A number of our people have narrated from Sahl ibn Ziyad, Ali ibn Ibrahim has narrated from his father, and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a man who has gone through the process of al-Li‘an (condemnation) against his wife who is pregnant and her pregnancy has become clear but denies what is in her womb. When the child is born, he claims the child, keeps him close, and thinks that the child is his child. He (the Imam) said, The child is given to him and he inherits him but he is not whipped; al-Li‘an (condemnation) has become a matter of the past in the case.’”

صحيح

Al-Li‘an (Condemnation) - Hadith 12393

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ سُئِلَ عَنْ عَبْدٍ قَذَفَ امْرَأَتَهُ قَالَ يَتَلَاعَنَانِ كَمَا يَتَلَاعَنُ الْحُرَّانِ .

14. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of a slave who accuses his woman. He (the Imam) said, ‘They can go through the process of al-Li‘an (condemnation) against each other like free people do.””

صحيح

Al-Li‘an (Condemnation) - Hadith 12394

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَفْتَرِي عَلَى امْرَأَتِهِ قَالَ يُجْلَدُ ثُمَّ يُخَلَّى بَيْنَهُمَا وَ لَا يُلَاعِنُهَا حَتَّى يَقُولَ أَشْهَدُ أَنِّي رَأَيْتُكِ تَفْعَلِينَ كَذَا وَ كَذَا .

15. Ali ibn Ibrahim has narrated from his father, from Hammad from Hariz from Muhammad ibn Muslim who has said the following: “I once asked him (the Imam), Alayhi al-Salam, about the case of a man who falsely accuses his wife. He (the Imam) said, ‘He is whipped, then they are left alone. He does not go through the process of al- Li‘an (condemnation) who then is made to say, ‘I testify that I saw you doing so and so.’”

حسن

Al-Li‘an (Condemnation) - Hadith 12395

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا يَكُونُ اللِّعَانُ إِلَّا بِنَفْيِ وَلَدٍ وَ قَالَ إِذَا قَذَفَ الرَّجُلُ امْرَأَتَهُ لَاعَنَهَا .

16. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from Ali ibn Hadid from Jamil ibn Darraj from Muhammad ibn Muslim who has said the following: “One of the two Imam, (abu Ja‘far or abu ‘Abd Allah), Alayhim al-Salam, has said, ‘al-Li‘an (condemnation) does not take place without denying the child.’ He (the Imam) said, ‘When a man accuses his woman he can go through the process of al-Li‘an (condemnation) against her.’”

ضعيف

Al-Li‘an (Condemnation) - Hadith 12396

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُلَاعِنُ الرَّجُلُ الْمَرْأَةَ الَّتِي يَتَمَتَّعُ بِهَا .

17. Muhammad ibn Ahmad has narrated from ibn Mahbub from al-‘Ala’ ibn Razin from ibn abu Ya‘fur who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘A man cannot go through the process of al-Li‘an (condemnation) against his wife in the manner of Mut‘ah (advantageous marriage).”’

صحيح

Al-Li‘an (Condemnation) - Hadith 12397

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَذَفَ امْرَأَتَهُ بِالزِّنَى وَ هِيَ خَرْسَاءُ صَمَّاءُ لَا تَسْمَعُ مَا قَالَ قَالَ إِنْ كَانَ لَهَا بَيِّنَةٌ فَشَهِدُوا عِنْدَ الْإِمَامِ جُلِدَ الْحَدَّ وَ فُرِّقَ بَيْنَهُمَا ثُمَّ لَا تَحِلُّ لَهُ أَبَداً وَ إِنْ لَمْ تَكُنْ بَيِّنَةٌ فَهِيَ حَرَامٌ عَلَيْهِ مَا أَقَامَ مَعَهَا وَ لَا إِثْمَ عَلَيْهَا مِنْهُ .

18. Muhammad has narrated from Ahmad ibn Muhammad from ibn Mahbub from Hisham ibn Salim from abu Basir who has said the following: “Once abu ‘Abd Allah, Alayhi al-Salam, was asked about the case of a man who accuses his wife of committing fornication and she is speechless, deaf and cannot hear. He (the Imam) said, ‘If she has witnesses who testify before the Imam in her favor, he is whipped as punishment and they are separated from each other. Thereafter she will not be lawful for him in marriage forever. If she does not have witnesses she becomes unlawful for him as long as he stays with her and there is no sin on her because of it.’”

صحيح

Al-Li‘an (Condemnation) - Hadith 12398

عَنْهُ عَنِ الْحَسَنِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي امْرَأَةٍ قَذَفَتْ زَوْجَهَا وَ هُوَ أَصَمُّ قَالَ يُفَرَّقُ بَيْنَهَا وَ بَيْنَهُ وَ لَا تَحِلُّ لَهُ أَبَداً .

19. It is narrated from the narrator of the previous Hadith from al-Hassan from certain persons of his people who has said the following: “About the case of a woman who accuses her husband who is speechless, abu ‘Abd Allah (a. s.), has said, ‘They are separated from each other and he is not lawful for her forever.’”

مرسل

Al-Li‘an (Condemnation) - Hadith 12399

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ الْخَرْسَاءِ كَيْفَ يُلَاعِنُهَا زَوْجُهَا قَالَ يُفَرَّقُ بَيْنَهُمَا وَ لَا تَحِلُّ لَهُ أَبَداً .

20. Ali ibn Ibrahim has narrated from his father from ibn abu Nasr from abu Jamifah from Muhammad ibn Marwan who has said the following: “About the case of a woman who is speechless and about how can he go through the process of al- Li‘an (condemnation) against her, abu ‘Abd Allah (a. s.), has said, ‘They must be separated from each other and she is not lawful for him in marriage forever.’”

ضعيف

Al-Li‘an (Condemnation) - Hadith 12400

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ اللِّعَانُ حَتَّى يَزْعُمَ أَنَّهُ قَدْ عَايَنَ .

21. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban from a man who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Al-Li‘an (condemnation) does not take place unless one believes that he has seen it.’”

ضعيف على المشهور

Hunting Dog and Cheetah - Hadith 12401

حَدَّثَنَا أَبُو مُحَمَّدٍ هَارُونُ بْنُ مُوسَى التَّلَّعُكْبَرِيُّ قَالَ حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ قَالَ حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ قَالَ هِيَ الْكِلَابُ .

1. Narrated to us abu Muhammad Harun ibn Musa al-Tal‘akbariy, who has said that narrated to us abu Ja‘far Muhammad ibn Ya‘qub al- Kulayniy, who has said that narrated to him Ali ibn Ibrahim, from his father and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa. All of them have narrated from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman from al-Halabiy who has narrated the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is in the book of Ali (a. s.), about the meaning of the words of Allah, most Majestic, most Glorious, . . and whatever of the hunting beasts you may train. . . He (the Imam) has said, ‘It is a reference to (hunting) dogs.’”

صحيح

Hunting Dog and Cheetah - Hadith 12402

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ غَيْرِ وَاحِدٍ عَنْهُمَا ( عليهما السلام ) جَمِيعاً أَنَّهُمَا قَالَا فِي الْكَلْبِ يُرْسِلُهُ الرَّجُلُ وَ يُسَمِّي قَالَا إِنْ أَخَذَهُ فَأَدْرَكْتَ ذَكَاتَهُ فَذَكِّهِ وَ إِنْ أَدْرَكْتَهُ وَ قَدْ قَتَلَهُ وَ أَكَلَ مِنْهُ فَكُلْ مَا بَقِيَ وَ لَا تَرَوْنَ مَا تَرَوْنَ فِي الْكَلْبِ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Muhammad ibn Muslim and from more than one person who has said the following: “About the case of a man who sends a hunting dog with the mention of the name of Allah, the two Imam, ‘Alayhim al-Salam, have stated this Hadith. ‘If the dog catches the prey and you arrive to slaughter it properly, then you must do so; but if you arrive when it has already killed the prey and has eaten thereof you can also eat what is left, however, you must not apply to other hunting animals what you apply to hunting dogs.’”

حسن

Hunting Dog and Cheetah - Hadith 12403

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ سَالِمٍ الْأَشَلِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْكَلْبِ يُمْسِكُ عَلَى صَيْدِهِ وَ قَدْ أَكَلَ مِنْهُ قَالَ لَا بَأْسَ بِمَا أَكَلَ وَ هُوَ لَكَ حَلَالٌ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from ibn Faddal from ‘Abd Allah ibn Bukayr from Salim al-Ashal who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a dog which catches the prey, holds it in place and has eaten a part thereof. He (the Imam) said, ‘Dog’s eating is not harmful and it is lawful for you to use it for food.’”

موثق

Hunting Dog and Cheetah - Hadith 12404

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ سَالِمٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُسَرِّحُ كَلْبَهُ الْمُعَلَّمَ وَ يُسَمِّي إِذَا سَرَّحَهُ فَقَالَ يَأْكُلُ مِمَّا أَمْسَكَ عَلَيْهِ فَإِذَا أَدْرَكَهُ قَبْلَ قَتْلِهِ ذَكَّاهُ وَ إِنْ وَجَدَ مَعَهُ كَلْباً غَيْرَ مُعَلَّمٍ فَلَا يَأْكُلُ مِنْهُفَقُلْتُ فَالْفَهْدُ قَالَ إِذَا أَدْرَكْتَ ذَكَاتَهُ فَكُلْ وَ إِلَّا فَلَا قُلْتُ أَ لَيْسَ الْفَهْدُ بِمَنْزِلَةِ الْكَلْبِ فَقَالَ لِي لَيْسَ شَيْ‏ءٌ مُكَلَّبٌ إِلَّا الْكَلْبُ .

4. A number of our people have narrated from Sahl ibn Ziyad from [Salim] and Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from ibn Mahbub from ibn Ri’ab from abu ‘Ubaydah al- Hadhdha who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who sends his trained dog to catch a prey and mentions the name of Allah. He (the Imam) said, ‘He can use for food what the dog has caught and he must slaughter it properly, if he arrives at the site before the dog kills the prey. He must not use the catch for food if he finds a non-hunting dog with it.’ I asked about Cheetah. He (the Imam) said, ‘If you arrive in time to slaughter it properly then you can use it for food, otherwise, you cannot use it for food.’ I then asked, ‘Is not Cheetah like dog?’ He (the Imam) said, ‘No other animals are called Mukallab (dogged, trained dogs) except dogs.’”

صحيح

Hunting Dog and Cheetah - Hadith 12405

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ مَا قَتَلَتْ مِنَ الْجَوَارِحِ مُكَلِّبِينَ وَ ذُكِرَ اسْمُ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ فَكُلُوا مِنْهُ وَ مَا قَتَلَتِ الْكِلَابُ الَّتِي لَمْ تُعَلِّمُوهَا مِنْ قَبْلِ أَنْ تُدْرِكُوهُ فَلَا تَطْعَمُوهُ .

5. Ali ibn Ibrahim has narrated from his father from ‘Abd al-Rahman ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “Abu Ja‘far (a. s.), has said, ‘What is killed by dogs trained for hunting and the name of Allah is mentioned, you can use it for food, and what is killed by dogs not trained before and before you arrive to slaughter properly, then do not use it for food.’”

حسن

Hunting Dog and Cheetah - Hadith 12406

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ حَدَّثَنِي حَكَمُ بْنُ حُكَيْمٍ الصَّيْرَفِيُّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي الْكَلْبِ يَصِيدُ الصَّيْدَ فَيَقْتُلُهُ فَقَالَ لَا بَأْسَ بِأَكْلِهِ قَالَ قُلْتُ فَإِنَّهُمْ يَقُولُونَ إِنَّهُ إِذَا قَتَلَهُ وَ أَكَلَ مِنْهُ فَإِنَّمَا أَمْسَكَ عَلَى نَفْسِهِ فَلَا تَأْكُلْهُ فَقَالَ كُلْ أَ وَ لَيْسَ قَدْ جَامَعُوكُمْ عَلَى أَنَّ قَتْلَهُ ذَكَاتُهُ قَالَ قُلْتُ بَلَىقَالَ فَمَا يَقُولُونَ فِي شَاةٍ ذَبَحَهَا رَجُلٌ أَ ذَكَّاهَا قَالَ قُلْتُ نَعَمْ قَالَ فَإِنَّ السَّبُعَ جَاءَ بَعْدَ مَا ذَكَّاهَا فَأَكَلَ مِنْهَا بَعْضَهَا أَ يُؤْكَلُ الْبَقِيَّةُ قُلْتُ نَعَمْ قَالَ فَإِذَا أَجَابُوكَ إِلَى هَذَا فَقُلْ لَهُمْ كَيْفَ تَقُولُونَ إِذَا ذَكَّى ذَلِكَ وَ أَكَلَ مِنْهَا لَمْ تَأْكُلُوا وَ إِذَا ذَكَّاهَا هَذَا وَ أَكَلَ أَكَلْتُمْ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Jamil ibn Darraj al-Marwah has said that narrated to me Hakam ibn Hakim al-Sayrafiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the hunting dog which hunts and kills the prey. He (the Imam) said, ’It is not unlawful and you can use it for food.’ I then said, ’They say that if the dog kills the prey it has caught it for itself, thus, you must not use it for food.’ He (the Imam) said, ‘You can use it for food. Do they not all agree with you that its kill is proper slaughtering?’ I replied, ‘Yes, it is true.’ He (the Imam) then asked, ‘What do they say about a sheep slaughtered by a man? Is his slaughtering proper?’ I replied, ‘Yes, he has done so.’ He (the Imam) said, ‘If a beast comes and after his slaughtering eats something from the slaughtered sheep can the rest be used for food?’ I replied, ‘Yes, it can be used for food.’ He (the Imam) said that if they answer you in this way ask them this question. ‘How is it that even though what is slaughtered properly (the catch of the trained hunting dog) and the dog ate thereof, you do not use the rest for food, but you use for food the sheep slaughtered by a man and a beast eats thereof?”’

مجهول ويمكن عده موثقا

Hunting Dog and Cheetah - Hadith 12407

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَرْسَلَ كَلْبَهُ فَأَدْرَكَهُ وَ قَدْ قَتَلَ قَالَ كُلْ وَ إِنْ أَكَلَ .

7. Ahmad ibn Muhammad has narrated from Muhsin ibn Ahmad from Yunus ibn Ya’qub who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who sends his dog and he arrives at the site when the dog has killed the prey. He (the Imam) said, ‘You can use it for food even if the dog has eaten thereof.’”

مجهول

Hunting Dog and Cheetah - Hadith 12408

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُرْسِلُ الْكَلْبَ عَلَى الصَّيْدِ فَيَأْخُذُهُ وَ لَا يَكُونُ مَعَهُ سِكِّينٌ يُذَكِّيهِ بِهَا أَ يَدَعُهُ حَتَّى يَقْتُلَهُ وَ يَأْكُلَ مِنْهُ قَالَ لَا بَأْسَ قَالَ اللَّهِ عَزَّ وَ جَلَّ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَ لَا يَنْبَغِي أَنْ يُؤْكَلَ مِمَّا قَتَلَ الْفَهْدُ .

8. A number of our people have narrated from Sahl ibn Ziyad, Ali ibn Ibrahim has narrated from his father, and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from Ahmad ibn Muhammad from ibn abu Nasr from Jamil ibn Darraj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who sends his dog to catch a prey which the dog catches; but he does not have a knife to slaughter it and about if he can leave it alone for the dog to kill and eat thereof. He (the Imam) said, ‘It is not unlawful because Allah, most Majestic, most Glorious, has said, ‘Eat what they catch for you’, but it is not proper to eat what a cheetah has killed.’”

صحيح

Hunting Dog and Cheetah - Hadith 12409

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَيْدِ الْبُزَاةِ وَ الصُّقُورِ وَ الْكَلْبِ وَ الْفَهْدِ فَقَالَ لَا تَأْكُلْ صَيْدَ شَيْ‏ءٍ مِنْ هَذِهِ إِلَّا مَا ذَكَّيْتُمُوهُ إِلَّا الْكَلْبَ الْمُكَلَّبَ قُلْتُ فَإِنْ قَتَلَهُ قَالَ كُلْ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ... فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَ اذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ .

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from abu Bakr al- Hadramiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the hunting of Falcons, hawks, dogs and leopards. He (the Imam) said, ‘Do not use for food what is hunted by any of these unless you slaughter it properly, except dogs trained for hunting.’ I then asked, ‘What happens if the dog kills it?’ He (the Imam) said, ‘You can use it for food; Allah, most Majestic, most Glorious, says, “. . . and what you train of dogs for hunting, eat of what they catch for you and mention the name of Allah on it.” (5:4)’”

حسن

Hunting Dog and Cheetah - Hadith 12410

وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ سَمِعْتُ سَلْمَانَ يَقُولُ كُلْ مِمَّا أَمْسَكَ الْكَلْبُ وَ إِنْ أَكَلَ ثُلُثَيْهِ .

10. It is narrated from the narrator of the previous Hadith from Ali ibn al-Hakam from Sayf ibn ‘Amirah from Aban ibn Taghlib from Sa‘id ibn Musayyib who has said the following: “I heard Salman saying, ‘You can use for food the prey that dogs catch for you even if the dog has eaten two-thirds of it.’”

مختلف فيه

Hunting Dog and Cheetah - Hadith 12411

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكِلَابُ الْكُرْدِيَّةُ إِذَا عُلِّمَتْ فَهِيَ بِمَنْزِلَةِ السَّلُوقِيَّةِ .

11. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The dogs of al-Kurdiyah (Kurdish people), when you train them, are like the dogs of al-Saluqiyyah (name of town in Yemen).”’

ضعيف على المشهور

Hunting Dog and Cheetah - Hadith 12412

وَ عَنْهُ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ سَالِمٍ الْأَشَلِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَيْدِ الْكَلْبِ الْمُعَلَّمِ قَدْ أَكَلَ مِنْ صَيْدِهِ قَالَ كُلْ مِنْهُ .

12. It is narrated from the narrator of the previous Hadith from Sayf ibn ‘Amirah from Mansur ibn Hazim from Salim al-Ashal who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about dog trained for hunting which has eaten of the prey. He (the Imam) said, ‘You can use it (the prey) for food.”’

صحيح

Hunting Dog and Cheetah - Hadith 12413

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَرْسَلَ كَلْبَهُ فَأَخَذَ صَيْداً فَأَكَلَ مِنْهُ آكُلُ مِنْ فَضْلِهِ فَقَالَ كُلْ مِمَّا قَتَلَ الْكَلْبُ إِذَا سَمَّيْتَ عَلَيْهِ فَإِنْ كُنْتَ نَاسِياً فَكُلْ مِنْهُ أَيْضاً وَ كُلْ فَضْلَهُ .

13. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn ‘Uthman from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who sends his dog, it catches a prey and eats thereof: if one can use the remaining for food. He (the Imam) said, ‘You can use for food what a dog has killed when you mention the name of Allah on it. If you forget to do so you still can use it for food as well as the remaining of what the dog has eaten.’”

ضعيف على المشهور

Hunting Dog and Cheetah - Hadith 12414

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي صَيْدِ الْكَلْبِ إِنْ أَرْسَلَهُ الرَّجُلُ وَ سَمَّى فَلْيَأْكُلْ مِمَّا أَمْسَكَ عَلَيْهِ وَ إِنْ قَتَلَ وَ إِنْ أَكَلَ فَكُلْ مَا بَقِيَ وَ إِنْ كَانَ غَيْرَ مُعَلَّمٍ يُعَلِّمُهُ فِي سَاعَتِهِ ثُمَّ يُرْسِلُهُ فَيَأْكُلُ مِنْهُ فَإِنَّهُ مُعَلَّمٌفَأَمَّا خِلَافُ الْكَلْبِ مِمَّا يَصِيدُ الْفَهْدُ وَ الصَّقْرُ وَ أَشْبَاهُ ذَلِكَ فَلَا تَأْكُلْ مِنْ صَيْدِهِ إِلَّا مَا أَدْرَكْتَ ذَكَاتَهُ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ مُكَلِّبِينَ فَمَا كَانَ خِلَافَ الْكَلْبِ فَلَيْسَ صَيْدُهُ مِمَّا يُؤْكَلُ إِلَّا أَنْ تُدْرِكَ ذَكَاتَهُ .

14. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr from Zurarah who has said the following: “About the case of a man’s sending a hunting dog, with the mention of the name of Allah, to catch a prey, abu ‘Abd Allah (a. s.), has stated this Hadith. ‘He can use it (the catch) for food even if the dog kills it and has eaten thereof. If the dog is not trained already for hunting, but is trained at that hour, then is sent to catch and it did and ate thereof, the dog is still a trained dog. On the other hand different from hunting dogs is what leopards, hawks and similar animals hunt. You must not use it for food unless you arrive in time to slaughter it properly; Allah, most Majestic, most Glorious, says, ‘Mukallabin’ (dogged, trained dogs), thus, what is different from dogs its hunting is not edible unless you arrive in time to slaughter it.’”

ضعيف

Hunting Dog and Cheetah - Hadith 12415

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّهُ سُئِلَ عَنْ صَيْدِ الْبَازِي وَ الْكَلْبِ إِذَا صَادَ وَ قَدْ قَتَلَ صَيْدَهُ وَ أَكَلَ مِنْهُ آكُلُ فَضْلَهُمَا أَمْ لَا فَقَالَ ( عليه السلام ) أَمَّا مَا قَتَلَتْهُ الطَّيْرُ فَلَا تَأْكُلْهُ إِلَّا أَنْ تُذَكِّيَهُ وَ أَمَّا مَا قَتَلَهُ الْكَلْبُ وَ قَدْ ذَكَرْتَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ فَكُلْ وَ إِنْ أَكَلَ مِنْهُ .

15. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about the hunting of falcons and dogs that kill the prey and eat thereof; if the remaining can be used for food. He (the Imam) said, ‘Do not use for food what birds like falcons kill, unless you slaughter it properly; but if it is killed by dog when you have mentioned the name of Allah, most Majestic, most Glorious, you can use it for food even if the dog has eaten thereof.’”

حسن

Hunting Dog and Cheetah - Hadith 12416

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مِنْ كَلْبٍ أَفْلَتَ وَ لَمْ يُرْسِلْهُ صَاحِبُهُ فَصَادَ فَأَدْرَكَهُ صَاحِبُهُ وَ قَدْ قَتَلَهُ أَ يَأْكُلُ مِنْهُ فَقَالَ لَاوَ قَالَ ( عليه السلام ) إِذَا صَادَ وَ قَدْ سَمَّى فَلْيَأْكُلْ وَ إِنْ صَادَ وَ لَمْ يُسَمِّ فَلَا يَأْكُلْ وَ هَذَا مِنْ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ .

16. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a dog that slips away without his owner’s sending to hunt but it hunts and the owner arrives when it has killed the prey; if he can use it for food. He (the Imam) said, ‘No, it is not lawful for food.’ He (the Imam) said, ‘If it hunts and the name of Allah is mentioned he can use it for food but if the name of Allah is not mentioned he must not use it for food and that is the meaning of ‘. . . and what you train of dogs for hunting.’”

مجهول

Hunting Dog and Cheetah - Hadith 12417

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ أَبِي مَالِكٍ الْحَضْرَمِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أُرْسِلُ الْكَلْبَ وَ أُسَمِّي عَلَيْهِ فَيَصِيدُ وَ لَيْسَ مَعِي مَا أُذَكِّيهِ بِهِ قَالَ دَعْهُ حَتَّى يَقْتُلَهُ وَ كُلْ .

17. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Mu‘awiyah ibn Hakim from abu Malik al-Hadramiy from Jamil ibn Darraj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about my sending a dog to hunt and after mentioning the name of Allah, when I have nothing with me to slaughter the prey. He (the Imam) said, ‘Allow the dog to kill the prey, then you can use it for food.’”

موثق

Hunting Dog and Cheetah - Hadith 12418

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرْسَلَ الرَّجُلُ كَلْبَهُ وَ نَسِيَ أَنْ يُسَمِّيَ فَهُوَ بِمَنْزِلَةِ مَنْ ذَبَحَ وَ نَسِيَ أَنْ يُسَمِّيَ وَ كَذَلِكَ إِذَا رَمَى بِالسَّهْمِ وَ نَسِيَ أَنْ يُسَمِّيَ .

18. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from Musa ibn Bakr from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man sends a dog but forgets to mention the name of Allah, it then is like slaughtering and forgetting to mention the name of Allah and so also is the case of shooting the prey with an arrow and forgetting to mention the name of Allah.’”

ضعيف على المشهور

Hunting Dog and Cheetah - Hadith 12419

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْمٍ أَرْسَلُوا كِلَابَهُمْ وَ هِيَ مُعَلَّمَةٌ كُلُّهَا وَ قَدْ سَمَّوْا عَلَيْهَا فَلَمَّا أَنْ مَضَتِ الْكِلَابُ دَخَلَ فِيهَا كَلْبٌ غَرِيبٌ لَمْ يَعْرِفُوا لَهُ صَاحِباً فَاشْتَرَكْنَ جَمِيعاً فِي الصَّيْدِ فَقَالَ لَا يُؤْكَلُ مِنْهُ لِأَنَّكَ لَا تَدْرِي أَخَذَهُ مُعَلَّمٌ أَمْ لَا .

19. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from certain persons of our people from al-Hassan ibn Ali from Ali ibn abu Hamzah from his father from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a people who send their trained dogs to hunt and who mention the name of Allah. When the dogs go, a stray dog joins them and the dogs jointly hunt. He (the Imam) said, ‘Do not use it for food because you do not know if the trained ones have hunted it or the one without training.’”

ضعيف

Hunting Dog and Cheetah - Hadith 12420

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْكَلْبُ الْأَسْوَدُ الْبَهِيمُ لَا يُؤْكَلُ صَيْدُهُ لِأَنَّ رَسُولَ اللَّهِ ( عليه السلام ) أَمَرَ بِقَتْلِهِ .

20. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘What a very black colored dog hunts is not edible because the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, commanded to kill it.’”

ضعيف على المشهور

Hunting of Falcons, Hawks and Others - Hadith 12421

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ أَبِي ( عليه السلام ) يُفْتِي وَ كَانَ يَتَّقِي وَ نَحْنُ نَخَافُ فِي صَيْدِ الْبُزَاةِ وَ الصُّقُورِ وَ أَمَّا الْآنَ فَإِنَّا لَا نَخَافُ وَ لَا نُحِلُّ صَيْدَهَا إِلَّا أَنْ تُدْرَكَ ذَكَاتُهُ فَإِنَّهُ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ فِي الْكِلَابِ .

1. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from all from Safwan ibn Yahya from ibn Muskan from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘My father would give fatwa but he was afraid, so he was cautious. We were afraid about hunting by falcons and hawks but now we are not afraid, and we say that it is not lawful, unless one arrives in time to slaughter it properly. It is in the book of Ali (a. s.), that Allah, most Majestic, most Glorious, says, ‘. . . and what you train of dogs for hunting’ is about dogs only.’”

صحيح

Hunting of Falcons, Hawks and Others - Hadith 12422

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرْسَلْتَ بَازاً أَوْ صَقْراً أَوْ عُقَاباً فَلَا تَأْكُلْ حَتَّى تُدْرِكَهُ فَتُذَكِّيَهُ وَ إِنْ قَتَلَ فَلَا تَأْكُلْ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If you send a falcon, a hawk or an eagle to catch a prey, do not use it for food unless you arrive in time to slaughter it properly, and if it has already killed the prey then do not use it for food.’”

ضعيف على المشهور

Hunting of Falcons, Hawks and Others - Hadith 12423

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَرْسَلَ كَلْبَهُ وَ صَقْرَهُ فَقَالَ أَمَّا الصَّقْرُ فَلَا تَأْكُلْ مِنْ صَيْدِهِ حَتَّى تُدْرِكَ ذَكَاتَهُ وَ أَمَّا الْكَلْبُ فَكُلْ مِنْهُ إِذَا ذَكَرْتَ اسْمَ اللَّهِ عَلَيْهِ أَكَلَ الْكَلْبُ مِنْهُ أَمْ لَمْ يَأْكُلْ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Aban ibn ‘Uthman from ‘Abd Allah ibn Sulayman who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who sends his dog and hawk to hunt. He (the Imam) said, ‘Do not use for food what the hawk hunts, unless you arrive in time to slaughter it properly. You can use for food what the dog hunts if you have mentioned the name of Allah on it, regardless, the dog has eaten anything or has not eaten.’”

مجهول

Hunting of Falcons, Hawks and Others - Hadith 12424

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ كَرِهَ صَيْدَ الْبَازِي إِلَّا مَا أُدْرِكَتْ ذَكَاتُهُ .

4. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a. s.), disliked what a falcon hunted unless one arrived in time to slaughter it properly.’”

حسن

Hunting of Falcons, Hawks and Others - Hadith 12425

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَرْسَلَ بَازَهُ أَوْ كَلْبَهُ فَأَخَذَ صَيْداً وَ أَكَلَ مِنْهُ آكُلُ مِنْ فَضْلِهِمَا فَقَالَ لَا مَا قَتَلَ الْبَازِي فَلَا تَأْكُلْ مِنْهُ إِلَّا أَنْ تَذْبَحَهُ .

5. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn ‘Uthman from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who sends his falcon or dog to catch a prey which then catches a prey and eats thereof; if he can use the remaining for food. He (the Imam) said, ‘No, do not use for food what the falcon kills, unless you slaughter it properly.’”

ضعيف على المشهور

Hunting of Falcons, Hawks and Others - Hadith 12426

أَبَانٌ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ صَيْدِ الْبَازِي وَ الصَّقْرِ فَقَالَ لَا تَأْكُلْ مَا قَتَلَ الْبَازِي وَ الصَّقْرُ وَ لَا تَأْكُلْ مَا قَتَلَ سِبَاعُ الطَّيْرِ .

6. Aban has narrated from abu al-‘Abbas who has said the following: “I once asked him (the Imam) (a. s.), about the hunting of falcons and hawks. He (the Imam) said, ‘Do not use for food what falcons and hawks kill as well as what the predator birds kill.’”

ضعيف على المشهور

Hunting of Falcons, Hawks and Others - Hadith 12427

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي الْبَازِي وَ الصَّقْرِ وَ الْعُقَابِ فَقَالَ إِنْ أَدْرَكْتَ ذَكَاتَهُ فَكُلْ مِنْهُ وَ إِنْ لَمْ تُدْرِكْ ذَكَاتَهُ فَلَا تَأْكُلْ .

7. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from ibn Ri’ab from abu ‘Ubaydah al-Hadhdha’ who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘What do you say about falcons, hawks and eagle?’ He (the Imam) said, ‘If you arrive in time to slaughter it properly, then you can use it for food but if you do not arrive in time then do not use it for food.’”

حسن كالصحيح

Hunting of Falcons, Hawks and Others - Hadith 12428

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ أَبِي ( عليه السلام ) يُفْتِي فِي زَمَنِ بَنِي أُمَيَّةَ أَنَّ مَا قَتَلَ الْبَازِي وَ الصَّقْرُ فَهُوَ حَلَالٌ وَ كَانَ يَتَّقِيهِمْ وَ أَنَا لَا أَتَّقِيهِمْ وَ هُوَ حَرَامٌ مَا قَتَلَ .

8. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from al-Mufaddal ibn Salih from Aban ibn Taghlib who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘In the time of banu ‘Umayyah my father (a. s.), would give fatwa that what falcons and hawks kill is lawful for food. He (the Imam) was afraid but I am not afraid and I say that it (what is hunted by falcons and hawks) is not lawful to use for food.”’

ضعيف على المشهور

Hunting of Falcons, Hawks and Others - Hadith 12429

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَيْدِ الْبَازِي إِذَا صَادَ وَ قَتَلَ وَ أَكَلَ مِنْهُ آكُلُ مِنْ فَضْلِهِ أَمْ لَا فَقَالَ أَمَّا مَا أَكَلَتِ الطَّيْرُ فَلَا تَأْكُلْ إِلَّا أَنْ تُذَكِّيَهُ .

9. Ali ibn Ibrahim has narrated from his father from ’Isma’il ibn Marrar from Yunus from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the hunting of falcons which it catches and eats thereof; if the remaining can be used for food. He (the Imam) said, ‘Whatever birds eat do not use it for food unless you slaughter it properly.’”

مجهول

Hunting of Falcons, Hawks and Others - Hadith 12430

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصُّقُورِ وَ الْبُزَاةِ وَ عَنْ صَيْدِهَا فَقَالَ كُلْ مَا لَمْ يَقْتُلْنَ إِذَا أَدْرَكْتَ ذَكَاتَهُ وَ آخِرُ الذَّكَاةِ إِذَا كَانَتِ الْعَيْنُ تَطْرِفُ وَ الرِّجْلُ تَرْكُضُ وَ الذَّنَبُ تَتَحَرَّكُ وَ قَالَ ( عليه السلام ) لَيْسَتِ الصُّقُورُ وَ الْبُزَاةُ فِي الْقُرْآنِ .

10. Abu Ah al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Mufaddal ibn Salih from Layth al- Muradiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about falcons and hawks and their hunting. He (the Imam) said, ‘Whatever they have not killed and you have slaughtered properly, is lawful and the last time for slaughtering is when the eyes move, legs run and the tails move.’ He (the Imam) then said, ‘Hawks and falcons are not mentioned in the Quran.’”

ضعيف

Hunting of Falcons, Hawks and Others - Hadith 12431

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانٍ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ قَالَ لَا تَأْكُلْ مِمَّا قَتَلَتْ سِبَاعُ الطَّيْرِ .

11. Ahmad ibn Muhammad has narrated from Muhammad ibn Ahmad al-Nahdiy from Muhammad ibn al-Walid from Aban from al-Fadl ibn ‘Abd al-Malik who has said the following: “He (the Imam) (a. s.), has said, ‘Do not eat what predator birds kill.’”

ضعيف

Hunting of Zoroastrian and Taxpayer’s Dogs - Hadith 12432

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ كَلْبِ الْمَجُوسِيِّ يَأْخُذُهُ الرَّجُلُ الْمُسْلِمُ فَيُسَمِّي حِينَ يُرْسِلُهُ أَ يَأْكُلُ مِمَّا أَمْسَكَ عَلَيْهِ قَالَ نَعَمْ لِأَنَّهُ مُكَلَّبٌ قَدْ ذَكَرَ اسْمَ اللَّهِ عَلَيْهِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim from Sulayman ibn Khalid who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the dog that belongs to a Zoroastrian person; if a Muslim person can take and send it to catch a prey and mentions the name of Allah and if he can use the hunt for food. He (the Imam) said, ‘Yes, because it is trained and he has mentioned the name of Allah.”’

حسن

Hunting of Zoroastrian and Taxpayer’s Dogs - Hadith 12433

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَسْتَعِيرُ كَلْبَ الْمَجُوسِيِّ فَأَصِيدُ بِهِ فَقَالَ ( عليه السلام ) لَا تَأْكُلْ مِنْ صَيْدِهِ إِلَّا أَنْ يَكُونَ عَلَّمَهُ مُسْلِمٌ فَتَعَلَّمَهُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mansur ibn Yunus from ‘Abd al- Rahman ibn Siyabah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about my borrowing the dog of a Zoroastrian person for hunting. He (the Imam) said, ‘Do not use it for food unless a Muslim has trained it and it has learned.’”

مجهول

Hunting of Zoroastrian and Taxpayer’s Dogs - Hadith 12434

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَلْبُ الْمَجُوسِيِّ لَا تَأْكُلْ صَيْدَهُ إِلَّا أَنْ يَأْخُذَهُ الْمُسْلِمُ فَيُعَلِّمَهُ وَ يُرْسِلَهُ وَ كَذَلِكَ الْبَازِي وَ كِلَابُ أَهْلِ الذِّمَّةِ وَ بُزَاتُهُمْ حَلَالٌ لِلْمُسْلِمِينَ أَنْ يَأْكُلُوا صَيْدَهَا .

3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not use for food what the dog of a Zoroastrian person hunts, unless a Muslim has taken it to train and sends it to hunt. This applies to what the dogs of taxpayers and their falcons hunt, thus, it is lawful for the Muslims to use for food.’”

ضعيف على المشهور

Hunting with Weapons - Hadith 12435

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلْ مِنَ الصَّيْدِ مَا قَتَلَ السَّيْفُ وَ السَّهْمُ وَ الرُّمْحُوَ سُئِلَ عَنْ صَيْدٍ صِيدَ فَتَوَزَّعَهُ الْقَوْمُ قَبْلَ أَنْ يَمُوتَ فَقَالَ لَا بَأْسَ بِهِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Tha’labah ibn Maymun from Burayd ibn Mu‘awiyah al-‘Ijliy from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a. s.), has said, ‘Whatever is hunted by swords, arrows and spears are lawful to use for food.’ He (the Imam) was asked about the prey, which is assigned to several people in portions before it dies. He (the Imam) said, ‘It is not unlawful.’”

موثق

Hunting with Weapons - Hadith 12436

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ جَرَحَ صَيْداً بِسِلَاحٍ وَ ذَكَرَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ ثُمَّ بَقِيَ لَيْلَةً أَوْ لَيْلَتَيْنِ لَمْ يَأْكُلْ مِنْهُ سَبُعٌ وَ قَدْ عَلِمَ أَنَّ سِلَاحَهُ هُوَ الَّذِي قَتَلَهُ فَيَأْكُلُ مِنْهُ إِنْ شَاءَوَ قَالَ فِي إِيَّلٍ اصْطَادَهُ رَجُلٌ فَتَقَطَّعَهُ النَّاسُ وَ الرَّجُلُ يَتْبَعُهُ أَ فَتَرَاهُ نُهْبَةً فَقَالَ ( عليه السلام ) لَيْسَ بِنُهْبَةٍ وَ لَيْسَ بِهِ بَأْسٌ .

2. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from ‘Abd al-Rahman ibn abu Najran from ‘Asem ibn Humayd ibn Ziyad has narrated from Muhammad ibn Qays who has said the following: “Abu Ja‘far (a. s.), has stated this Hadith. ‘If one causes injuries to a prey and mentions the name of Allah, most Majestic, most Glorious, then it remains for one or two nights without being eaten by the beasts; and he knows that his weapon is that which has caused its death, he can use it for food if he wants.’ About a mountain goat hunted by a man but people intercept him and the man follows it; if you consider it a plunder. He (the Imam) said, ‘It is not plundering and it is not unlawful.’”

صحيح

Hunting with Weapons - Hadith 12437

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّمِيَّةِ يَجِدُهَا صَاحِبُهَا فِي الْغَدِ أَ يَأْكُلُ مِنْهُ فَقَالَ إِنْ عَلِمَ أَنَّ رَمْيَتَهُ هِيَ الَّتِي قَتَلَتْهُ فَلْيَأْكُلْ مِنْ ذَلِكَ إِذَا كَانَ قَدْ سَمَّى .

3. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about the prey which his owner finds the next day; if he can use it for food. He (the Imam) said, ‘If he knows that it is the prey which he had killed, he can use it for food if he had mentioned the name of Allah.’”

حسن

Hunting with Weapons - Hadith 12438

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ رَمَى حِمَارَ وَحْشٍ أَوْ ظَبْياً فَأَصَابَهُ ثُمَّ كَانَ فِي طَلَبِهِ فَوَجَدَهُ مِنَ الْغَدِ وَ سَهْمُهُ فِيهِ فَقَالَ إِنْ عَلِمَ أَنَّهُ أَصَابَهُ وَ أَنَّ سَهْمَهُ هُوَ الَّذِي قَتَلَهُ فَلْيَأْكُلْ مِنْهُ وَ إِلَّا فَلَا يَأْكُلْ مِنْهُ .

4. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about the case of a man who shoots a wild donkey or a deer which is shot and he searches for it but finds it the next day with his arrow in it. He (the Imam) said, ‘If he knows that his shot had hit it and the arrow is his arrow which has killed it, he then can use it for food, otherwise, he cannot use it for food.’”

موثق

Hunting with Weapons - Hadith 12439

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عِيسَى الْقُمِّيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَرْمِي سَهْمِي وَ لَا أَدْرِي أَ سَمَّيْتُ أَمْ لَمْ أُسَمِّ فَقَالَ كُلْ لَا بَأْسَ قَالَ قُلْتُ أَرْمِي وَ يَغِيبُ عَنِّي فَأَجِدُ سَهْمِي فِيهِ فَقَالَ كُلْ مَا لَمْ يُؤْكَلْ مِنْهُ وَ إِنْ كَانَ قَدْ أُكِلَ مِنْهُ فَلَا تَأْكُلْ مِنْهُ .

5. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Aban ibn ‘Uthman from ‘Isa al- Qummiy who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘I shoot my arrow but I am not certain if I mentioned the name of Allah or not.’ He (the Imam) said, ‘You can use it for food and it is not unlawful.’ I then asked, ‘What happens if I shoot and the prey disappears, then I find it with my arrow in it. He (the Imam) said, ‘You can use for food if it is not eaten yet, but if something has eaten thereof then do not use it for food.’”

مجهول

Hunting with Weapons - Hadith 12440

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّيْدِ يَضْرِبُهُ الرَّجُلُ بِالسَّيْفِ أَوْ يَطْعُنُهُ بِالرُّمْحِ أَوْ يَرْمِيهِ بِسَهْمٍ فَقَتَلَهُ وَ قَدْ سَمَّى حِينَ فَعَلَ ذَلِكَ فَقَالَ كُلْ لَا بَأْسَ بِهِ .

6. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from all from Safwan from ibn Muskan from al-Fialabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a prey that a man hits with a sword or with a spear or shoots with an arrow and kills, and he has mentioned the name of Allah when shooting. He (the Imam) said, ‘You can use it for food and it is not unlawful.’”

صحيح

Hunting with Weapons - Hadith 12441

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّمِيَّةِ يَجِدُهَا صَاحِبُهَا أَ يَأْكُلُهَا قَالَ إِنْ كَانَ يَعْلَمُ أَنَّ رَمْيَتَهُ هِيَ الَّتِي قَتَلَتْهُ فَلْيَأْكُلْ .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Hisham ibn Salim from Sulayman ibn Khalid who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a prey that its owner finds; if he can use it for food. He (the Imam) said, ’If he knows that it is his shot that has killed it, he can use it for food.’”

صحيح

Hunting with Weapons - Hadith 12442

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي صَيْدٍ وُجِدَ فِيهِ سَهْمٌ وَ هُوَ مَيِّتٌ لَا يُدْرَى مَنْ قَتَلَهُ قَالَ لَا تَطْعَمْهُ .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “Abu Ja’far (a. s.), has said that ’Amir al-Mu’minin, about a prey that is found dead with an arrow in it and it is not known who has killed it, said, ’Do not use it for food.’”

صحيح

Hunting with Weapons - Hadith 12443

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُهُ ( عليه السلام ) عَنِ الرَّجُلِ يَرْمِي الصَّيْدَ فَيَصْرَعُهُ فَيَبْتَدِرُهُ الْقَوْمُ فَيُقَطِّعُونَهُ فَقَالَ كُلْهُ .

9. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Aban ibn ‘Uthman from Muhammad al-Halabiy who has said the following: “I once asked him (the Imam) (a. s.), about the case of a man who shoots a prey and hits it. People before him come and interrupt him. He (the Imam) said, ‘He can use it for food.”’

مجهول

Hunting with Weapons - Hadith 12444

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَمَيْتَ فَوَجَدْتَهُ وَ لَيْسَ بِهِ أَثَرٌ غَيْرُ السَّهْمِ وَ تَرَى أَنَّهُ لَمْ يَقْتُلْهُ غَيْرُ سَهْمِكَ فَكُلْ غَابَ عَنْكَ أَوْ لَمْ يَغِبْ عَنْكَ .

10. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Musa ibn Bakr from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If you shoot a prey then find it without any other marks except your arrow and you know that nothing other than your arrow has killed it, you can use it for food, regardless, it had disappeared from you or not.’”

ضعيف على المشهور

Hunting with Weapons - Hadith 12445

مُحَمَّدُ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنِ الرَّجُلِ يَرْمِي الصَّيْدَ وَ هُوَ عَلَى الْجَبَلِ فَيَخْرِقُهُ السَّهْمُ حَتَّى يَخْرُجَ مِنَ الْجَانِبِ الْآخَرِ قَالَ كُلْهُ قَالَ فَإِنْ وَقَعَ فِي مَاءٍ أَوْ تَدَهْدَهَ مِنَ الْجَبَلِ فَمَاتَ فَلَا تَأْكُلْهُ .

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Hisham ibn Salim from Sama‘ah ibn Mehran who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who shoots a prey from the mountain and the arrow pierces through and comes out from the other side. He (the Imam) said, ‘He can use it for food. ‘He (the Imam) said, ‘If it falls in water or rolls down the mountain and dies then do not use it for food.’”

موثق

Hunting with Weapons - Hadith 12446

مُحَمَّدُ بْنُ يَحْيَى عَنْ رَجُلٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يُرْمَى الصَّيْدُ بِشَيْ‏ءٍ هُوَ أَكْبَرُ مِنْهُ .

12. Muhammad ibn Yahya has narrated from a man in a marfu ‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A prey must not be hit with something bigger than the prey.’” (It is because the cause of death becomes confused with the weight and force of the hunter).

مرفوع

Al-Mi‘Rad (Flareless Arrows) - Hadith 12447

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ زُرَارَةَ وَ إِسْمَاعِيلَ الْجُعْفِيِّ أَنَّهُمَا سَأَلَا أَبَا جَعْفَرٍ ( عليه السلام ) عَمَّا قَتَلَ الْمِعْرَاضُ قَالَ لَا بَأْسَ إِذَا كَانَ هُوَ مِرْمَاتَكَ أَوْ صَنَعْتَهُ لِذَلِكَ .

1. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Aban from Zurarah and ’Isma‘il al-Ju‘fiy who has said the following: “Zurarah and ’Isma’il al-Ju‘fiy had asked abu Ja’far (a. s.), about the prey which is killed by flareless arrow. He (the Imam) said, ’It is not unlawful if it is what you have shot and it is what you have made for it.’”

مجهول

Al-Mi‘Rad (Flareless Arrows) - Hadith 12448

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَمَّا صَرَعَ الْمِعْرَاضُ مِنَ الصَّيْدِ فَقَالَ إِنْ لَمْ يَكُنْ لَهُ نَبْلٌ غَيْرُ الْمِعْرَاضِ وَ ذَكَرَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ فَلْيَأْكُلْ مَا قَتَلَ قُلْتُ وَ إِنْ كَانَ لَهُ نَبْلٌ غَيْرُهُ قَالَ لَا .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Once abu ’Abd Allah (a. s.), was asked about the prey that falls because of flareless arrow. He (the Imam) said, ‘If he does not have any other arrow and has mentioned the name of Allah, most Majestic, most Glorious, he can use it for food. If he has other arrows then he cannot use it for food.’”

حسن

Al-Mi‘Rad (Flareless Arrows) - Hadith 12449

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَمَيْتَ بِالْمِعْرَاضِ فَخَرَقَ فَكُلْ وَ إِنْ لَمْ يَخْرِقْ وَ اعْتَرَضَ فَلَا تَأْكُلْ .

3. A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from ibn Mahbub from ibn Ri’ab from abu ‘ Ubaydah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If you shoot the prey with flareless arrow and if it pierces into the prey you can use it for food; but if it does not pierce into the prey and hits it widthwise, then do not use it for food.”’

صحيح

Al-Mi‘Rad (Flareless Arrows) - Hadith 12450

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّيْدِ يَرْمِيهِ الرَّجُلُ بِسَهْمٍ فَيُصِيبُهُ مُعْتَرِضاً فَيَقْتُلُهُ وَ قَدْ كَانَ سَمَّى حِينَ رَمَى وَ لَمْ تُصِبْهُ الْحَدِيدَةُ فَقَالَ إِنْ كَانَ السَّهْمُ الَّذِي أَصَابَهُ هُوَ الَّذِي قَتَلَهُ فَإِذَا رَآهُ فَلْيَأْكُلْ .

4. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from all from Safwan ibn Yahya from ibn Muskan from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a prey that is shot by a man with an arrow and it hits widthwise and kills it. He had mentioned the name of Allah when shooting but no iron has hit the prey. He (the Imam) said, ‘If the arrow that has hit is the one that has caused its death and he has seen it, he can use it for food.’”

صحيح

Al-Mi‘Rad (Flareless Arrows) - Hadith 12451

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الصَّيْدِ يُصِيبُهُ السَّهْمُ مُعْتَرِضاً وَ لَمْ يُصِبْهُ بِحَدِيدَةٍ وَ قَدْ سَمَّى حِينَ رَمَى قَالَ يَأْكُلُهُ إِذَا أَصَابَهُ وَ هُوَ يَرَاهُوَ عَنْ صَيْدِ الْمِعْرَاضِ فَقَالَ إِنْ لَمْ يَكُنْ لَهُ نَبْلٌ غَيْرُهُ وَ كَانَ قَدْ سَمَّى حِينَ رَمَى فَلْيَأْكُلْ مِنْهُ وَ إِنْ كَانَ لَهُ نَبْلٌ غَيْرُهُ فَلَا .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from abu al-Mighra’ from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a prey which is hit by an arrow widthwise and no iron part has hit it. He had mentioned the name of Allah when shooting. He (the Imam) said, ‘He can use it for food if it hits and he sees it hitting.’ I asked him (the Imam) about hunting with flareless arrows. He (the Imam) said, ‘If he has no other arrow and he has mentioned the name of Allah when shooting, he can use it for food; but if he had other arrows then he cannot use it for food.’”

صحيح

Hunting with Stone and Clay-ball - Hadith 12452

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَمَّا قَتَلَ الْحَجَرُ وَ الْبُنْدُقُ أَ يُؤْكَلُ مِنْهُ قَالَ لَا .

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Once, abu ‘ Abd Allah (a. s.), was asked about a prey killed by stone or clay-ball; if it is edible. He (the Imam) said, ‘No, it cannot be used for food. 5 ”

حسن

Hunting with Stone and Clay-ball - Hadith 12453

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَمَّا قَتَلَ الْحَجَرُ وَ الْبُنْدُقُ أَ يُؤْكَلُ مِنْهُ قَالَ لَا .

2. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a prey killed with a stone or clay-ball; if it can be used for food. He (the Imam) said, ‘No, it is not edible.’”

صحيح

Hunting with Stone and Clay-ball - Hadith 12454

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَمَّا قَتَلَ الْحَجَرُ وَ الْبُنْدُقُ أَ يُؤْكَلُ مِنْهُ قَالَ لَا .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Hisham ibn Salim from Sulayman ibn Khalid who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a prey killed with a stone or clay-ball; if it can be used for food. He (the Imam) said, ‘No, it is not edible.’”

صحيح

Hunting with Stone and Clay-ball - Hadith 12455

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَمَّا قَتَلَ الْحَجَرُ وَ الْبُنْدُقُ أَ يُؤْكَلُ مِنْهُ قَالَ لَا .

4. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about the prey killed with a stone or a clay-ball if it is edible. He (the Imam) said, ‘No, it is not edible.’”

حسن

Hunting with Stone and Clay-ball - Hadith 12456

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ قَتْلِ الْحَجَرِ وَ الْبُنْدُقِ أَ يُؤْكَلُ مِنْهُ فَقَالَ لَا .

5. A number of our people have narrated from Sahl ibn Ziyad, from Ahmad ibn Muhammad, from ibn abu Nasr from al-‘Ala’ ibn Razin, from Muhammad ibn Muslim who has said the following: “Once, I asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah) (a. s.), about a prey. A stone or clay-ball kills it if it is edible. He (the Imam) said, ‘No, it is not edible.’”

ضعيف على المشهور

Hunting with Stone and Clay-ball - Hadith 12457

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ الْجُلَاهِقَ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has narrated the following: “Abu ‘Abd Allah (a. s.), disliked al-Julahiq (a kind of clay-ball).”

موثق

Hunting with Stone and Clay-ball - Hadith 12458

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَرْمِي بِالْبُنْدُقِ وَ الْحَجَرِ فَيَقْتُلُ أَ فَيَأْكُلُ مِنْهُ قَالَ لَا تَأْكُلْ .

7. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Ahmad ibn ‘Umar from ‘Abd Allah ibn Sinan who has said the following: “About the case of a man who hits a prey with a stone or clay-ball and kills it; if he can use it for food, he (the Imam) said, ‘Do not eat it.’”

موثق

Hunting with a Snare - Hadith 12459

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَا أَخَذَتِ الْحِبَالَةُ مِنْ صَيْدٍ فَقَطَعَتْ مِنْهُ يَداً أَوْ رِجْلًا فَذَرُوهُ فَإِنَّهُ مَيِّتٌ وَ كُلُوا مَا أَدْرَكْتُمْ حَيّاً وَ ذَكَرْتُمُ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “Abu Ja‘far (a. s.), has said that ’Amir al-Mu’minin has said, ’If a prey is caught by a snare, whatever is cut off like a leg or so, must be thrown away; it is dead. You can use the rest that you find alive and the name of Allah was mentioned on it.’”

حسن

Hunting with a Snare - Hadith 12460

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَخَذَتِ الْحِبَالَةُ فَقَطَعَتْ مِنْهُ شَيْئاً فَهُوَ مَيِّتٌ وَ مَا أَدْرَكْتَ مِنْ سَائِرِ جَسَدِهِ حَيّاً فَذَكِّهِ ثُمَّ كُلْ مِنْهُ .

2. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from more than one person from Aban ibn ‘Uthman from ‘ Abd al-Rahman ibn abu ‘ Abd Allah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a prey is caught in a snare and certain part of it is cut off, it is dead, but what you find alive of the rest of the body you can slaughter it properly and use it for food.”’

كالموثق

Hunting with a Snare - Hadith 12461

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَخَذَتِ الْحِبَالَةُ فَقَطَعَتْ مِنْهُ شَيْئاً فَهُوَ مَيِّتٌ وَ مَا أَدْرَكْتَ مِنْ سَائِرِ جَسَدِهِ حَيّاً فَذَكِّهِ ثُمَّ كُلْ مِنْهُ .

3. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Whatever of a prey is caught in the snare is dead and whatever of the rest of the body you find alive, slaughter it properly; then you can use it for food.’”

ضعيف على المشهور

Hunting with a Snare - Hadith 12462

أَبَانٌ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَخَذَتِ الْحِبَالَةُ فَانْقَطَعَ مِنْهُ شَيْ‏ءٌ أَوْ مَاتَ فَهُوَ مَيْتَةٌ .

4. Aban has narrated from ‘Abd Allah ibn Sulayman who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Whatever of the prey is caught in the snare which is cut off or has died is dead.’”

مجهول

Hunting with a Snare - Hadith 12463

أَبَانٌ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا أَخَذَتِ الْحَبَائِلُ فَقَطَعَتْ مِنْهُ شَيْئاً فَهُوَ مَيِّتٌ وَ مَا أَدْرَكْتَ مِنْ سَائِرِ جَسَدِهِ فَذَكِّهِ ثُمَّ كُلْ مِنْهُ .

5. Aban has narrated from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘Whatever of a prey is caught in the snare and is cutoff, it is dead, but what you find alive of the rest of the body, you can slaughter it properly and use it for food.’”

كالموثق

A Man Shoots a Prey, Hits it and it Falls in Water or Rolls Down the Mountain - Hadith 12464

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ حَجَّاجٍ عَنْ خَالِدِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ لَا تَأْكُلْ مِنَ الصَّيْدِ إِذَا وَقَعَ فِي الْمَاءِ فَمَاتَ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn ‘Isa from Muhammad ibn ‘Isa from Hajjaj from Khalid ibn al-Hajj aj who has said the following: “Abu al-Hassan (a. s.), has said, ‘Do not eat the prey that falls in water and dies.’”

مجهول

A Man Shoots a Prey, Hits it and it Falls in Water or Rolls Down the Mountain - Hadith 12465

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ رَمَى صَيْداً وَ هُوَ عَلَى جَبَلٍ أَوْ حَائِطٍ فَيَخْرِقُ فِيهِ السَّهْمُ فَيَمُوتُ فَقَالَ كُلْ مِنْهُ وَ إِنْ وَقَعَ فِي الْمَاءِ مِنْ رَمْيَتِكَ فَمَاتَ فَلَا تَأْكُلْ مِنْهُ .

2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about the case of a man who shoots a prey on a mountain or wall. The arrow pierces into it and it dies. He (the Imam) said, ‘You can use it for food; but if it falls in water and dies, then do not eat it. 5 ” Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy from ‘Abd Allah ‘Alayhi al-Salam, has narrated a similar Hadith. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from certain persons of our people from Hisham ibn Salim from Sama‘ah from ‘Abd Allah (a. s.), has narrated a similar Hadith.

موثق

A Man Shoots a Prey, Misses it but Hits another - Hadith 12466

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ سَمَّى وَ رَمَى صَيْداً فَأَخْطَأَهُ وَ أَصَابَ آخَرَ فَقَالَ يَأْكُلُ مِنْهُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abbad ibn Suhayb who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who shoots a prey and mentions the name of Allah, but misses it and hits another one. He (the Imam) said, ‘He can use it for food.’”

موثق

Hunting During the Night - Hadith 12467

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن أحمد بن محمد بن أبي نصر قال: سألت الرضا عليه السلام عن طروق الطير بالليل في وكرها، فقال: لا بأس بذلك (1). أحمد بن محمد بن عيسى، عن علي بن أحمد بن أشيم، عن صفوان بن يحيى، عن أبي الحسن الرضا عليه السلام مثله.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “I once asked al-Rida’ (a. s.), about hunting birds at night in their nests. He (the Imam) said, ‘It is not unlawful.’” Ahmad ibn Muhammad ibn ‘Isa has narrated from Ahmad ibn ‘Ushaym from Safwan ibn Yahya from abu al-Hassan al-Rida; ‘Alayhi al-Salam, has narrated a similar Hadith.

صحيح

Hunting During the Night - Hadith 12468

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَأْتُوا الْفِرَاخَ فِي أَعْشَاشِهَا وَ لَا الطَّيْرَ فِي مَنَامِهِ حَتَّى يُصْبِحَ فَقَالَ لَهُ رَجُلٌ وَ مَا مَنَامُهُ يَا رَسُولَ اللَّهِ فَقَالَ اللَّيْلُ مَنَامُهُ فَلَا تَطْرُقْهُ فِي مَنَامِهِ حَتَّى يُصْبِحَ وَ لَا تَأْتُوا الْفَرْخَ فِي عُشِّهِ حَتَّى يَرِيشَ وَ يَطِيرَ فَإِذَا طَارَ فَأَوْتِرْ لَهُ قَوْسَكَ وَ انْصِبْ لَهُ فَخَّكَ .

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah, from al-Hassan ibn Ali from Muhammad ibn al-Fudayl, from Muhammad ibn ‘Abd al-Rahman who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Do not go to the baby birds in their nests at night or to the birds during their sleep [until the morning].’ A man then asked, ‘What is during their sleep, O Messenger of Allah?’ He (the Messenger of Allah) said, ‘Night is their sleep, so do not enter in its sleep until the morning. Do not go to the baby birds in their nests until its feathers grow to fly. When it flies then aim your bow at it and fix for it your net.’”

مجهول

Hunting During the Night - Hadith 12469

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ إِتْيَانِ الطَّيْرِ بِاللَّيْلِ وَ قَالَ ( عليه السلام ) إِنَّ اللَّيْلَ أَمَانٌ لَهَا .

3. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn Shammun from ‘Abd Allah ibn ‘Abd al-Rahman from Misma‘ who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited hunting birds during the night, saying that the night is sanctuary for them.’”

ضعيف على المشهور

Fishing - Hadith 12470

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ صَيْدِ الْحِيتَانِ وَ إِنْ لَمْ يُسَمَّ عَلَيْهِ فَقَالَ لَا بَأْسَ بِهِ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about catching fish without a mention of the name of Allah. He (the Imam) said, ‘It is not unlawful.’”

حسن

Fishing - Hadith 12471

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ صَيْدِ الْحِيتَانِ وَ إِنْ لَمْ يُسَمَّ عَلَيْهِ فَقَالَ لَا بَأْسَ بِهِ إِنْ كَانَ حَيّاً أَنْ يَأْخُذَهُ .

2. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from al-Mufaddal ibn Salih from Zayd al-Shahham who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about catching fish without a mention of the name of Allah. He (the Imam) said, ‘It is not unlawful if it is alive when he catches it.’”

ضعيف

Fishing - Hadith 12472

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ السَّمَكِ يُصَادُ ثُمَّ يُجْعَلُ فِي شَيْ‏ءٍ ثُمَّ يُعَادُ إِلَى الْمَاءِ فَيَمُوتُ فِيهِ فَقَالَ لَا تَأْكُلْهُ .

3. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Aban from ‘Abd al- Rahman ibn Sayabah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about fish which is caught, then placed in something but it returns into the water and dies in it. He (the Imam) said, ‘Do not use it for food.”’

مجهول

Fishing - Hadith 12473

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اصْطَادَ سَمَكَةً فَرَبَطَهَا بِخَيْطٍ وَ أَرْسَلَهَا فِي الْمَاءِ فَمَاتَتْ أَ تُؤْكَلُ قَالَ لَا .

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who catches fish, then ties it to a string, then sends it in the water where it dies; if he can use it for food. He (the Imam) said, ‘No, he must not use it for food.’”

حسن

Fishing - Hadith 12474

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَيْدِ الْمَجُوسِيِّ لِلسَّمَكِ حِينَ يَضْرِبُونَ بِالشَّبَكِ وَ لَا يُسَمُّونَ وَ كَذَلِكَ الْيَهُودِيُّ فَقَالَ لَا بَأْسَ إِنَّمَا صَيْدُ الْحِيتَانِ أَخْذُهَا .

5. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about fishing by Zoroastrian and Jews by means of fishing nets without a mention of the name of Allah. He (the Imam) said, ‘It is not unlawful, fishing is to catch it alive.’”

موثق

Fishing - Hadith 12475

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحِيتَانِ الَّتِي يَصِيدُهَا الْمَجُوسِيُّ فَقَالَ إِنَّ عَلِيّاً ( عليه السلام ) كَانَ يَقُولُ الْحِيتَانُ وَ الْجَرَادُ ذَكِيٌّ .

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim from Sulayman ibn Khalid who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the fish caught by Zoroastrians. He (the Imam) said that Ali (a. s.), would say, ‘Fish and locusts are clean (slaughtered properly).”’

حسن

Fishing - Hadith 12476

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ سَلَمَةَ أَبِي حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عَلِيّاً ( صلوات الله عليه ) كَانَ يَقُولُ فِي صَيْدِ السَّمَكَةِ إِذَا أَدْرَكَهَا الرَّجُلُ وَ هِيَ تَضْطَرِبُ وَ تَضْرِبُ بِيَدَيْهَا وَ يَتَحَرَّكُ ذَنَبُهَا وَ تَطْرِفُ بِعَيْنِهَا فَهِيَ ذَكَاتُهَا .

7. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Aban from Salmah abu Hafs who has said the following: “Abu ‘Abd Allah (a. s.), has said that Ali (a. s.), about catching fish would say, ‘When a man catches fish and it struggles, hits with its fins, moves its back fins and looks with its eyes, this is its properly slaughtering.’”

مجهول

Fishing - Hadith 12477

أَبَانٌ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَيْدِ الْمَجُوسِيِّ قَالَ لَا بَأْسَ بِهِ إِذَا أَعْطَوْكَهَا حَيّاً وَ السَّمَكَ أَيْضاً وَ إِلَّا فَلَا تُجِزْ شَهَادَتَهُمْ إِلَّا أَنْ تَشْهَدَهُ أَنْتَ .

8. Aban has narrated from ‘Isa ibn ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the hunting by Zoroastrians. He (the Imam) said, ‘It is not unlawful, if he gives it to you alive as well as the fish also, otherwise, their testimony is not acceptable unless you witness its being fished alive.’”

مجهول

Fishing - Hadith 12478

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ صَيْدِ الْمَجُوسِيِّ لِلْحِيتَانِ حِينَ يَضْرِبُونَ عَلَيْهَا بِالشِّبَاكِ وَ يُسَمُّونَ بِالشِّرْكِ فَقَالَ لَا بَأْسَ بِصَيْدِهِمْ إِنَّمَا صَيْدُ الْحِيتَانِ أَخْذُهُقَالَ وَ سَأَلْتُهُ عَنِ الْحَظِيرَةِ مِنَ الْقَصَبِ تُجْعَلُ فِي الْمَاءِ لِلْحِيتَانِ تَدْخُلُ فِيهَا الْحِيتَانُ فَيَمُوتُ بَعْضُهَا فِيهَا فَقَالَ لَا بَأْسَ بِهِ إِنَّ تِلْكَ الْحَظِيرَةَ إِنَّمَا جُعِلَتْ لِيُصَادَ بِهَا .

9. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about the fishing by Zoroastrian by means of fishing nets and with a mention of the pagan consecration expressions. He (the Imam) said, ‘Their fishing is not unlawful; fishing is catching them (alive).’ I then asked about a barricade of reeds with water in it for fish. Fish enters it and certain ones of them die in it. He (the Imam) said, ‘It is not unlawful; the barricade is set for fishing.’”

حسن

Fishing - Hadith 12479

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يَنْصِبُ شَبَكَةً فِي الْمَاءِ ثُمَّ يَرْجِعُ إِلَى بَيْتِهِ وَ يَتْرُكُهَا مَنْصُوبَةً وَ يَأْتِيهَا بَعْدَ ذَلِكَ وَ قَدْ وَقَعَ فِيهَا سَمَكٌ فَيَمُتْنَ فَقَالَ مَا عَمِلَتْ يَدُهُ فَلَا بَأْسَ بِأَكْلِ مَا وَقَعَ فِيهَا .

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from fadalah from al-Qasim ibn Burayd from Muhammad ibn Muslim who has said the following: “It is the case of a man who sets a fishing net in water, then returns home leaving the net in water when thereafter he comes back he finds fish caught in it but they are dead. Abu Ja‘far (a. s.), has said, ‘It is what his hands have done. It is not unlawful and he can use what is in it for food.’”

صحيح

Fishing - Hadith 12480

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ سَمَكَةٍ وَثَبَتْ مِنْ نَهَرٍ فَوَقَعَتْ عَلَى الْجُدِّ مِنَ النَّهَرِ فَمَاتَتْ هَلْ يَصْلُحُ أَكْلُهَا فَقَالَ إِنْ أَخَذْتَهَا قَبْلَ أَنْ تَمُوتَ ثُمَّ مَاتَتْ فَكُلْهَا وَ إِنْ مَاتَتْ مِنْ قَبْلِ أَنْ تَأْخُذَهَا فَلَا تَأْكُلْهَا .

11. Muhammad ibn Yahya has narrated from al-‘Amrakiy ibn Ali from Ali ibn Ja‘far from his brother, Musa ibn Ja‘far (a. s.), who has said the following: “I once asked him (the Imam) (a. s.), about a fish that jumps out of the canal and lands on the side and it then dies: if it can be used for food. He (the Imam) said, ‘If you pick it up before it dies you can use it for food but if it dies before you pick it up, then do not use it for food.’”

صحيح

Fishing - Hadith 12481

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ عَلِيّاً ( عليه السلام ) سُئِلَ عَنْ سَمَكَةٍ شُقَّ بَطْنُهَا فَوُجِدَ فِيهَا سَمَكَةٌ فَقَالَ كُلْهُمَا جَمِيعاً .

12. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that Ali (a. s.), was asked about fish inside which another fish is found. He (the Imam) said, ‘You can use both of them for food.’”

ضعيف على المشهور

Fishing - Hadith 12482

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا بَأْسَ بِالسَّمَكِ الَّذِي يَصِيدُهُ الْمَجُوسِيُّ .

13. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from ‘Abd Allah ibn Sinan who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘It is not unlawful to use for food the fish which is caught by Zoroastrians.’”

ضعيف على المشهور

Fishing - Hadith 12483

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ رَجُلٌ اصْطَادَ سَمَكَةً فَوَجَدَ فِي جَوْفِهَا سَمَكَةً فَقَالَ يُؤْكَلَانِ جَمِيعاً .

14. Abu Ali al-Ash‘ariy has narrated from al-Hassan ibn Ali al-Kufiy from al-‘Abbas ibn ‘Amir from Aban from certain persons of our people who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who catches a fish and finds another fish inside it. He (the Imam) said, ‘He can use both of them for food.’”

مرسل

Fishing - Hadith 12484

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُ أَبِي ( عليه السلام ) يَقُولُ إِذَا ضَرَبَ صَاحِبُ الشَّبَكَةِ بِالشَّبَكَةِ فَمَا أَصَابَ فِيهَا مِنْ حَيٍّ أَوْ مَيِّتٍ فَهُوَ حَلَالٌ مَا خَلَا مَا لَيْسَ لَهُ قِشْرٌ وَ لَا يُؤْكَلُ الطَّافِي مِنَ السَّمَكِ .

15. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘I heard my father saying, “If a man sets a fishing net whatever is caught in it dead or alive is lawful for food, except that which does not have scales and the dead fish floating on the water.’””

ضعيف

Fishing - Hadith 12485

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَحْمَدَ بْنِ الْمُبَارَكِ عَنْ صَالِحِ بْنِ أَعْيَنَ عَنِ الْوَشَّاءِ عَنْ أَيُّوبَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي حَيَّةٍ ابْتَلَعَتْ سَمَكَةً ثُمَّ طَرَحَتْهَا وَ هِيَ حَيَّةٌ تَضْطَرِبُ أَ فَآكُلُهَا فَقَالَ ( عليه السلام ) إِنْ كَانَتْ فُلُوسُهَا قَدْ تَسَلَّخَتْ فَلَا تَأْكُلْهَا وَ إِنْ كَانَتْ لَمْ تَتَسَلَّخْ فَكُلْهَا .

16. Muhammad ibn Yahya has narrated, from Ahmad ibn Muhammad, from Ya‘qub ibn Yazid from Ahmad ibn al-Mubarak, from Salih ibn ‘A‘yan from al-Washsha’ from Ayyub ibn ‘A‘yan who has said the following: “I once said to abu ‘Abd Allah (a. s.), I pray to Allah to keep my soul in service for your cause. What do you say about a snake that has swallowed a fish then has thrown it out and it still is alive and struggling; if it can be used for food. He (the Imam) said, ‘If its scales are peeled off then do not use it for food; but if it is not peeled off you can use it for food.’”

مجهول

Fishing - Hadith 12486

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَهَى أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَنْ يَتَصَيَّدَ الرَّجُلُ يَوْمَ الْجُمُعَةِ قَبْلَ الصَّلَاةِ وَ كَانَ ( عليه السلام ) يَمُرُّ بِالسَّمَّاكِينَ يَوْمَ الْجُمُعَةِ فَيَنْهَاهُمْ عَنْ أَنْ يَتَصَيَّدُوا مِنَ السَّمَكِ يَوْمَ الْجُمُعَةِ قَبْلَ الصَّلَاةِ .

17. Muhammad ibn Yahya has narrated from Muhammad ibn Musa from al-‘ Abbas ibn Ma’ruf from Marwak ibn ‘Ubayd from Sama‘ah ibn Mehran who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin prohibited a man’s fishing on Fridays before Salat (prayer). He (a. s.), would go to the fish market on Fridays and prohibit them from fishing on Fridays before Friday Salat (prayer).”’

مجهول

Fishing - Hadith 12487

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ ذَكَرَ الطَّافِيَ وَ مَا يَكْرَهُ النَّاسُ مِنْهُ فَقَالَ إِنَّمَا الطَّافِي مِنَ السَّمَكِ الْمَكْرُوهُ وَ هُوَ مَا يَتَغَيَّرُ رَائِحَتُهُ .

18. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from those whom he has mentioned who has said the following: “Once, abu ‘Abd Allah (a. s.), mentioned fish which floats on water and what people dislike. He (the Imam) said, ‘The fish floating on the water are disliked because their smell has changed.’”

مرسل

Another Chapter on the Same Topic - Hadith 12488

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ جَمِيعاً عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ أَقْرَأَنِي أَبُو جَعْفَرٍ ( عليه السلام ) شَيْئاً مِنْ كِتَابِ عَلِيٍّ ( عليه السلام ) فَإِذَا فِيهِ أَنْهَاكُمْ عَنِ الْجِرِّيِّ وَ الزِّمِّيرِ وَ الْمَارْمَاهِي وَ الطَّافِي وَ الطِّحَالِ قَالَ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ يَرْحَمُكَ اللَّهُ إِنَّا نُؤْتَى بِالسَّمَكِ لَيْسَ لَهُ قِشْرٌ فَقَالَ كُلْ مَا لَهُ قِشْرٌ مِنَ السَّمَكِ وَ مَا لَيْسَ لَهُ قِشْرٌ فَلَا تَأْكُلْهُ .

1. A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from ibn Mahbub and Ahmad ibn Muhammad from ibn abu Nasr all from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “Once abu Ja‘far (a. s.), made me read something from the books of ‘Ali (a. s.). Therein I found this: I prohibit you from using eel for food, al-Zimir, (a certain kind of fish), Mar mahi (something like fish), snake fish, dead fish floating on water and the spleen.’ I then asked, ‘O child of the Messenger of Allah, may Allah grant you kindness, ’People bring to us a kind of fish that has no scales.’ He (the Imam) said, ’You can use for food of fish that which has scales and do not use for food the kind of fish which has no scales.’”

صحيح

Another Chapter on the Same Topic - Hadith 12489

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ الْحِيتَانُ مَا يُؤْكَلُ مِنْهَا فَقَالَ مَا كَانَ لَهُ قِشْرٌ قُلْتُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي الْكَنْعَتِ فَقَالَ لَا بَأْسَ بِأَكْلِهِ قَالَ قُلْتُ لَهُ فَإِنَّهُ لَيْسَ لَهُ قِشْرٌ فَقَالَ لِي بَلَى وَ لَكِنَّهَا سَمَكَةٌ سَيِّئَةُ الْخُلُقِ تَحْتَكُّ بِكُلِّ شَيْ‏ءٍ وَ إِذَا نَظَرْتَ فِي أَصْلِ أُذُنِهَا وَجَدْتَ لَهَا قِشْراً .

2. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Hammad ibn ‘Uthman who has said the following: “I once asked abu ‘Abd Allah (a. s.), saying, ’I pray to Allah to keep my soul in service for your cause, of fish which kind is edible?’ He (the Imam) said, ‘The kind of fish that has scales is edible.’ I then asked, ‘I pray to Allah to keep my soul in service for your cause, what do you say about al-Kan‘at (a kind of fish with very little scales). He (the Imam) said, ‘It is not unlawful to use it for food.’ I then said, ‘It does not have scales?’ He (the Imam) said, ‘Yes, it has scales but it is a bad mannered fish and it sticks to everything. If you look at the base of its ears you can find scales.’”

ضعيف على المشهور

Another Chapter on the Same Topic - Hadith 12490

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْهُمَا ( عليهما السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يَكْرَهُ الْجِرِّيثَ وَ قَالَ لَا تَأْكُلُوا مِنَ السَّمَكِ إِلَّا شَيْئاً عَلَيْهِ فُلُوسٌ وَ كَرِهَ الْمَارْمَاهِيَ .

3. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from those whom he has mentioned who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said that ’Amir al- Mu’minin (a. s.), disliked eel. He (the Imam) had said, ‘Do not use for food the kind of fish which has no scales’ and he (the Imam) disliked al-Mar Mahi (catfish).”’

مرسل كالحسن

Another Chapter on the Same Topic - Hadith 12491

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلِ الْجِرِّيثَ وَ لَا الْمَارْمَاهِيَ وَ لَا طَافِياً وَ لَا طِحَالًا لِأَنَّهُ بَيْتُ الدَّمِ وَ مُضْغَةُ الشَّيْطَانِ .

4. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not use for food eel, al-Mar Mahi, the dead fish floating on water and the spleen because it is the home of blood and a morsel of Satan.’”

موثق

Another Chapter on the Same Topic - Hadith 12492

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ حُمِلَتْ إِلَيَّ رَبِيثَا يَابِسَةٌ فِي صُرَّةٍ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَسَأَلْتُهُ عَنْهَا فَقَالَ كُلْهَا فَلَهَا قِشْرٌ .

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim from ‘Umar ibn Hanzalah who said: “Dried up rabitha (a type of fish) was sent to me in a sack and I visited Abu ‘Abdillah (a. s.), and asked him about it. He (the Imam) said, ‘You can eat it; it has scales.’”

حسن

Another Chapter on the Same Topic - Hadith 12493

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام ) بِالْكُوفَةِ يَرْكَبُ بَغْلَةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ يَمُرُّ بِسُوقِ الْحِيتَانِ فَيَقُولُ لَا تَأْكُلُوا وَ لَا تَبِيعُوا مِنَ السَّمَكِ مَا لَمْ يَكُنْ لَهُ قِشْرٌ .

6. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ’Amir al-Mu’minin, Ali Ibn Abu Talib in al-Kufah would ride the mule of the Messenger of Allah (saww) then pass by the fish market and say, ‘Do not use for food and do not sell of fish whatever has no scales.’”

حسن

Another Chapter on the Same Topic - Hadith 12494

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ سَأَلَ الْعَلَاءُ بْنُ كَامِلٍ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ عَنِ الْجِرِّيِّ فَقَالَ وَجَدْنَا فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَشْيَاءَ مُحَرَّمَةً مِنَ السَّمَكِ فَلَا تَقْرَبْهَا ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا لَمْ يَكُنْ لَهُ قِشْرٌ مِنَ السَّمَكِ فَلَا تَقْرَبَنَّهُ .

7. Ali ibn Ibrahim has narrated from his father from Hanan ibn Sadir who has said the following: “Al-‘Ala’ ibn Kamil asked abu ‘Abd Allah (a. s.), when I was present, about eel. He (the Imam) said, ‘We have found in the book of Ali (a. s.), of fish certain varities are unlawful for food so do not go close to them.’ Abu ‘Abd Allah (a. s.), then said, ‘Of fish those which have no scales, do not go close to them.’”

حسن أو موثق

Another Chapter on the Same Topic - Hadith 12495

حَنَانُ بْنُ سَدِيرٍ قَالَ أَهْدَى الْفَيْضُ بْنُ الْمُخْتَارِ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَبِيثَا فَأَدْخَلَهَا إِلَيْهِ وَ أَنَا عِنْدَهُ فَنَظَرَ إِلَيْهَا وَ قَالَ هَذِهِ لَهَا قِشْرٌ فَأَكَلَ مِنْهُ وَ نَحْنُ نَرَاهُ .

8. Hanan ibn Sadir has the following: “Once, al-Fayd ibn al-Mukhtar sent rabitha as gift to abu ‘Abd Allah (a. s.). It was brought for him when I was present. He (the Imam) looked at it and said, ‘This has scales.’ He (the Imam) ate thereof and we saw him eating.”’

حسن أو موثق

Another Chapter on the Same Topic - Hadith 12496

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يَرْكَبُ بَغْلَةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ يَمُرُّ بِسُوقِ الْحِيتَانِ فَيَقُولُ أَلَا لَا تَأْكُلُوا وَ لَا تَبِيعُوا مَا لَمْ يَكُنْ لَهُ قِشْرٌ .

9. Ali ibn Ibrahim has narrated [from his father] from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ’Amir al-Mu’minin would ride the mule of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He (the Imam) then would pass by the fish market and say, ‘You must not use for food and must not sell whatever does not have scales.’”

ضعيف

Another Chapter on the Same Topic - Hadith 12497

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمِّهِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ قَالَ حَدَّثَنِي إِسْحَاقُ صَاحِبُ الْحِيتَانِ قَالَ خَرَجْنَا بِسَمَكٍ نَتَلَقَّى بِهِ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) وَ قَدْ خَرَجْنَا مِنَ الْمَدِينَةِ وَ قَدْ قَدِمَ هُوَ مِنْ سَفَرٍ لَهُ فَقَالَ وَيْحَكَ يَا فُلَانُ لَعَلَّ مَعَكَ سَمَكاً فَقُلْتُ نَعَمْ يَا سَيِّدِي جُعِلْتُ فِدَاكَ فَقَالَ انْزِلُوا ثُمَّ قَالَ وَيْحَكَ لَعَلَّهُ زَهْوٌ قَالَ قُلْتُ نَعَمْ فَأَرَيْتُهُ فَقَالَ ارْكَبُوا لَا حَاجَةَ لَنَا فِيهِ وَ الزَّهْوُ سَمَكٌ لَيْسَ لَهُ قِشْرٌ .

10. Abu Ali al-Ash‘ariy has narrated from al-Hassan ibn Ali from his uncle Muhammad ibn Sulayman ibn Ja‘far who has said the following: “Ishaq, fisherman, narrated to me the following, ‘Once we went out with fish to meet abu al-Hassan, al-Rida’ (a. s.). We went out of al-Madinah and he (the Imam) was coming from his journey and he (the Imam) said, ‘Fie upon, you O so and so, perhaps you have fish with you.’ I replied, ‘Yes, O my master, I pray to Allah to keep my soul in service for your cause.’ He (the Imam) said, ‘Bring them down.’ He (the Imam) then said, ‘Perhaps it is Zahw.’ I replied, ‘Yes, it is and I showed him (the Imam) Zahw ’ He (the Imam) said, ‘Ride your stumpers; we cannot use them for food.’ Al- Zahw is a fish that has no scales.’”

مجهول

Another Chapter on the Same Topic - Hadith 12498

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ لَا يَحِلُّ أَكْلُ الْجِرِّيِّ وَ لَا السُّلَحْفَاةِ وَ لَا السَّرَطَانِ قَالَ وَ سَأَلْتُهُ عَنِ اللَّحْمِ الَّذِي يَكُونُ فِي أَصْدَافِ الْبَحْرِ وَ الْفُرَاتِ أَ يُؤْكَلُ فَقَالَ ذَاكَ لَحْمُ الضَّفَادِعِ لَا يَحِلُّ أَكْلُهُ .

11. Muhammad ibn Yahya has narrated from al-‘Amrakiy from Ali ibn Ja‘far from his brother abu al-Hassan (a. s.), who has said the following: “Abu al-Hassan (a. s.), has said, ‘It is not lawful to use eel, turtle and crab for food.’ I then asked him (the Imam) about the shellfish of the ocean and al-Furat: if they could be used for food. He (the Imam) said, ‘That is the flesh of frogs and it is not lawful to use it for food.’”

صحيح

Another Chapter on the Same Topic - Hadith 12499

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنِ الْكَلْبِيِّ النَّسَّابَةِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْجِرِّيِّ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ مَسَخَ طَائِفَةً مِنْ بَنِي إِسْرَائِيلَ فَمَا أَخَذَ مِنْهُمُ الْبَحْرَ فَهُوَ الْجِرِّيُّ وَ الزِّمِّيرُ وَ الْمَارْمَاهِي وَ مَا سِوَى ذَلِكَ وَ مَا أَخَذَ مِنْهُمُ الْبَرَّ فَالْقِرَدَةُ وَ الْخَنَازِيرُ وَ الْوَبْرُ وَ الْوَرَلُ وَ مَا سِوَى ذَلِكَ .

12. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from Muhammad ibn Ali al-Hamadaniy from Sama‘ah ibn Mehran from al-Kalbiy al-Nassabah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about eel. He (the Imam) said, ‘Allah, most Majestic, most Glorious, metamorphosed a group of banu Israelites, those of them who went to the sea are eels, al-Zimir and al-Mar Mahi and others, and those who remained on land are apes, pigs, wild cats and lizards and others.’”

ضعيف على المشهور

Another Chapter on the Same Topic - Hadith 12500

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ يُونُسَ قَالَ كَتَبْتُ إِلَى الرِّضَا ( عليه السلام ) السَّمَكُ لَا يَكُونُ لَهُ قِشْرٌ أَ يُؤْكَلُ فَقَالَ إِنَّ مِنَ السَّمَكِ مَا يَكُونُ لَهُ زَعَارَّةٌ فَيَحْتَكُّ بِكُلِّ شَيْ‏ءٍ فَتَذْهَبُ قُشُورُهُ وَ لَكِنْ إِذَا اخْتَلَفَ طَرَفَاهُ يَعْنِي ذَنَبَهُ وَ رَأْسَهُ فَكُلْهُ .

13. Ali ibn Ibrahim has narrated from his father from Salih al-Sindiy from Yunus who has said the following: “I once wrote to abu al-Hassan, al-Rida’ (a. s.), and asked if fish which has no scales can be used for food. He (the Imam) said, ‘Of fish there are those which have bad manners and they rub against everything and its scales go away, but if its two ends are different, its tail and head, then you can use it for food.’”

مجهول

Locusts - Hadith 12501

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَكْلِ الْجَرَادِ فَقَالَ لَا بَأْسَ بِأَكْلِهِ ثُمَّ قَالَ ( عليه السلام ) إِنَّهُ نَثْرَةٌ مِنْ حُوتٍ فِي الْبَحْرِ ثُمَّ قَالَ إِنَّ عَلِيّاً ( عليه السلام ) قَالَ إِنَّ السَّمَكَ وَ الْجَرَادَ إِذَا خَرَجَ مِنَ الْمَاءِ فَهُوَ ذَكِيٌّ وَ الْأَرْضُ لِلْجَرَادِ مَصِيدَةٌ وَ لِلسَّمَكِ قَدْ يَكُونُ أَيْضاً .

1. Ali ibn Ibrahim has narrated (from his father) from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Once abu ‘ Abd Allah (a. s.), was asked about using locusts for food. He (the Imam) said, ‘It is not unlawful . 5 He (the Imam) then said, ‘Locusts are of the small pieces of fish in the ocean . 5 He (the Imam) then said that Ali (a. s.), has said, ‘Locust and fish on being taken out of the water are clean and slaughtered properly. The land is the hunting place of locusts and it can happen in the case of fish also ."

ضعيف

Locusts - Hadith 12502

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَوْنِ بْنِ جَرِيرٍ عَنْ عَمْرِو بْنِ هَارُونَ الثَّقَفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْجَرَادُ ذَكِيٌّ فَكُلْهُ فَأَمَّا مَا هَلَكَ فِي الْبَحْرِ فَلَا تَأْكُلْهُ .

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah, from his father from ‘Awn ibn Jarir, from ‘Amr ibn Harun al-Thaqafiy who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ’Amir al-Mu 5 minin has said, ‘Al-Jarad (locust) is clean and slaughtered, you can use it for food, however, do not use for food whatever dies in water ."

مجهول

Locusts - Hadith 12503

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْجَرَادِ نُصِيبُهُ مَيِّتاً فِي الصَّحْرَاءِ أَوْ فِي الْمَاءِ أَ يُؤْكَلُ فَقَالَ لَا تَأْكُلْهُقَالَ وَ سَأَلْتُهُ ( عليه السلام ) عَنِ الدَّبَا مِنَ الْجَرَادِ أَ يُؤْكَلُ قَالَ لَا حَتَّى يَسْتَقِلَّ بِالطَّيَرَانِ .

3. Muhammad ibn Yahya has narrated from al-‘Amrakiy from Ali ibn Ja‘far from his brother, (abu al-Hassan (a. s.) ) who has said the following: “I once asked abu al-Hassan (a. s.), about al-Jarad (locust) that we find dead in the wilderness or in water; if it can be used for food. He (the Imam) said, ‘Do not use them for food . 5 I then asked him (the Imam) about al-Daba’, which is a kind of al-Jarad, if it can be used for food . 5 He (the Imam) said, ‘No, until it is independent in flying ."

صحيح

Hunting Domestic Birds - Hadith 12504

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ رَجُلٍ يَصِيدُ الطَّيْرَ يُسَاوِي دَرَاهِمَ كَثِيرَةً وَ هُوَ مُسْتَوِي الْجَنَاحَيْنِ وَ يَعْرِفُ صَاحِبَهُ أَوْ يَجِيئُهُ فَيَطْلُبُهُ مَنْ لَا يَتَّهِمُهُ قَالَ لَا يَحِلُّ لَهُ إِمْسَاكُهُ يَرُدُّهُ عَلَيْهِ فَقُلْتُ لَهُ فَإِنْ هُوَ صَادَ مَا هُوَ مَالِكٌ بِجَنَاحَيْهِ لَا يَعْرِفُ لَهُ طَالِباً قَالَ هُوَ لَهُ .

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “I once asked al-Rida 5 (a. s.), about the case of a man who hunts a bird which is worth a large amount of dirham and it has leveled wings. He knows the owner of the bird or that he comes to ask about the bird but does not accuse him. He (the Imam) said, ‘It is not lawful for him to keep. He must return it to him.’ I then asked, ‘What happens if he hunts that which has control over its wings and no one asking for it is known ? 5 He (the Imam) said, ‘It becomes his property. 5 ”

صحيح

Hunting Domestic Birds - Hadith 12505

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا مَلَكَ الطَّائِرُ جَنَاحَهُ فَهُوَ لِمَنْ أَخَذَهُ .

2. It is narrated from the narrator of the previous Hadith from ibn Faddal from ibn Bukayr from those who narrated to him who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a bird has full control over its wings (is able to fly) it then belongs to whoever catches it . 555

مرسل

Hunting Domestic Birds - Hadith 12506

عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ صَيْدِ الْحَمَامَةِ تُسَاوِي نِصْفَ دِرْهَمٍ أَوْ دِرْهَماً فَقَالَ إِذَا عَرَفْتَ صَاحِبَهُ فَرُدَّهُ عَلَيْهِ وَ إِنْ لَمْ تَعْرِفْ صَاحِبَهُ وَ كَانَ مُسْتَوِيَ الْجَنَاحَيْنِ يَطِيرُ بِهِمَا فَهُوَ لَكَ .

3. It is narrated from the narrator of the previous Hadith from ibn Faddal from Muhammad ibn al-Fudayl who has said the following: “I once asked abu al-Hassan (a. s.), about hunting pigeons worth one-half of a dirham or one dirham. He (the Imam) said, ‘If you know its owner return it to him; but if you do not know its owner and its wings are complete with both of which it can fly then it is yours . 555

مجهول

Hunting Domestic Birds - Hadith 12507

وَ عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ عُبَيْدِ بْنِ حَفْصِ بْنِ قُرْطٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ الطَّيْرُ يَقَعُ عَلَى الدَّارِ فَيُؤْخَذُ أَ حَلَالٌ هُوَ أَمْ حَرَامٌ لِمَنْ أَخَذَهُ فَقَالَ يَا إِسْمَاعِيلُ عَافٍ أَمْ غَيْرُ عَافٍ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الْعَافِي قَالَ الْمُسْتَوِي جَنَاحَاهُ الْمَالِكُ جَنَاحَيْهِ يَذْهَبُ حَيْثُ شَاءَ قَالَ هُوَ لِمَنْ أَخَذَهُ حَلَالٌ .

4. It is narrated from the narrator of the previous Hadith from ibn Faddal from ‘Ubayd ibn Fiafs ibn al-Qurt from ’Isma‘il ibn Jabir who has said the following: “I once said to abu ‘Abd Allah (a. s.), I pray to Allah to keep my soul in service for your cause, if a bird is trapped in the house and it is taken, is taking it lawful or unlawful. He (the Imam) asked, ‘O ’Isma‘il is it healthy or it is not healthy and free ? 5 I then asked, ‘I pray to Allah to keep my soul in service for your cause, what is healthy ? 5 He (the Imam) said, ‘It is one with complete wings with full control on them and is able to fly wherever it wants . 5 He (the Imam) said, ‘Such ones belong to whoever catches them . 555

مجهول

Hunting Domestic Birds - Hadith 12508

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ الطَّيْرَ إِذَا مَلَكَ جَنَاحَيْهِ فَهُوَ صَيْدٌ وَ هُوَ حَلَالٌ لِمَنْ أَخَذَهُ .

5. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu 5 minin has said, ‘The birds which have full control over their wings, belong to whoever catches them and they are lawful for them . 555

ضعيف على المشهور

Hunting Domestic Birds - Hadith 12509

وَ بِإِسْنَادِهِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ فِي رَجُلٍ أَبْصَرَ طَائِراً فَتَبِعَهُ حَتَّى سَقَطَ عَلَى شَجَرَةٍ فَجَاءَ رَجُلٌ آخَرُ فَأَخَذَهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِلْعَيْنِ مَا رَأَتْ وَ لِلْيَدِ مَا أَخَذَتْ .

6. Through the same chain of narrators as that of the previous Hadith the following is narrated: “About a man who sees a bird and follows it until it sits on a tree and another man comes and takes it, ’Amir al-Mu 5 minin (a. s.), has said, ‘For an eye is what it has seen and for hands is what they catch 5 ”

ضعيف على المشهور

Al-Khuttaf the Bird of Black Color, a kind of Crow - Hadith 12510

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى دَاوُدَ الرَّقِّيِّ أَوْ غَيْرِهِ قَالَ بَيْنَا نَحْنُ قُعُودٌ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ مَرَّ رَجُلٌ بِيَدِهِ خُطَّافٌ مَذْبُوحٌ فَوَثَبَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حَتَّى أَخَذَهُ مِنْ يَدِهِ ثُمَّ دَحَا بِهِ الْأَرْضَ فَقَالَ ( عليه السلام ) أَ عَالِمُكُمْ أَمَرَكُمْ بِهَذَا أَمْ فَقِيهُكُمْ أَخْبَرَنِي أَبِي عَنْ جَدِّي أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نَهَى عَنْ قَتْلِ السِّتَّةِ مِنْهَا الْخُطَّافُوَ قَالَ إِنَّ دَوَرَانَهُ فِي السَّمَاءِ أَسَفاً لِمَا فُعِلَ بِأَهْلِ بَيْتِ مُحَمَّدٍ ( صلى الله عليه وآله ) وَ تَسْبِيحَهُ قِرَاءَةُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ أَ لَا تَرَوْنَهُ يَقُولُ وَ لَا الضَّالِّينَ .

1. Ali ibn Muhammad ibn Bandar has narrated from Ibrahim ibn Ishaq from Ali ibn Muhammad in a marfu ‘ manner from Dawud al- Riqqiy or others who has said the following: “As we were sitting with abu ‘Abd Allah (a. s.), a man passed by with a slaughtered khuttaf in his hand. Abu ‘Abd Allah (a. s.), quickly got up, took it from his hand and threw it away saying, ’Has your scholar or your faqih commanded you to kill it? My father narrated to me from my grandfather that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited killing of six things of which one is al- khuttaf. Its roaming in the sky is in regret for what is done to the family of Muhammad (SAW), and its reading Tasbih (Allah is free of all defects) is its reciting, “All praise belongs to Allah, Cherisher of the worlds.” Have you not noticed that it says, “Waladdallin (and who are not straying)?” (the last word in Chapter 1 of the Quran)’

ضعيف

Al-Khuttaf the Bird of Black Color, a kind of Crow - Hadith 12511

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ جَمِيعاً عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ يُوسُفَ التَّمِيمِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اسْتَوْصُوا بِالصِّنِينَاتِ خَيْراً يَعْنِي الْخُطَّافَ فَإِنَّهُنَّ آنَسُ طَيْرِ النَّاسِ بِالنَّاسِثُمَّ قَالَ وَ تَدْرُونَ مَا تَقُولُ الصِّنِينَةُ إِذَا مَرَّتْ وَ تَرَنَّمَتْ تَقُولُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ حَتَّى قَرَأَ أُمَّ الْكِتَابِ فَإِذَا كَانَ آخِرُ تَرَنُّمِهَا قَالَتْ وَ لَا الضَّالِّينَ مَدَّ بِهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) صَوْتَهُ وَ لَا الضَّالِّينَ .

2. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn abu ‘Abd Allah all from al-Jamuraniy from al-Hassan ibn Ali ibn abu Hamzah from Muhammad ibn Yusuf al-Tamimiy from Muhammad ibn Ja‘far from his father who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, recommended to be good to al-Sininat (the crows). They among the birds are the ones that feel comfortable with people and he (the Messenger of Allah) then said, ‘Do you know what al-Sininah says when it passes by or sings? It says, “In the name of Allah, the Beneficent, the Merciful, All praise belongs to Allah, Cherisher of the worlds . . .” until it reads ’Umm al-Kitab (the first chapter of al-Quran) and in the end it sings, “Waladdallin”. ’ He (the Messenger of Allah) prolonged his voice saying, ‘waladdallin ’ .”

ضعيف

Al-Khuttaf the Bird of Black Color, a kind of Crow - Hadith 12512

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَتْلِ الْخُطَّافِ أَوْ إِيذَائِهِنَّ فِي الْحَرَمِ فَقَالَ لَا يُقْتَلْنَ فَإِنِّي كُنْتُ مَعَ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَرَآنِي وَ أَنَا أُوذِيهِنَّ فَقَالَ لِي يَا بُنَيَّ لَا تَقْتُلْهُنَّ وَ لَا تُؤْذِهِنَّ فَإِنَّهُنَّ لَا يُؤْذِينَ شَيْئاً .

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Jamil ibn Darraj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about killing crows and disquieting them in al-Haram (the sacred area). He (the Imam) said, ‘You must not kill them. I was with Ali ibn al-Husayn (a. s.), and he saw me troubling them. He (the Imam) said to me, ‘Do not kill them or trouble them; they do not trouble anything.’”

حسن

Hoopoe and Shrike - Hadith 12513

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ فِي كُلِّ جَنَاحِ هُدْهُدٍ مَكْتُوبٌ بِالسُّرْيَانِيَّةِ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ .

1. A number of our people have narrated from Ahmad ibn abu ‘ Abd Allah al-Barqiy from Ali ibn Muhammad ibn Sulayman from abu Ayyub al-Madiniy from Sulayman ibn Ja‘far al-Ja‘fariy who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘On each wing of the Hoopoe in Assyrian language it is written, ‘Family of Muhammad are the best of creatures.’”

مجهول

Hoopoe and Shrike - Hadith 12514

وَ عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلْتُ أَخِي مُوسَى ( عليه السلام ) عَنِ الْهُدْهُدِ وَ قَتْلِهِ وَ ذَبْحِهِ فَقَالَ لَا يُؤْذَى وَ لَا يُذْبَحُ فَنِعْمَ الطَّيْرُ هُوَ .

2. It is narrated from the narrator of the previous Hadith from Ya’qub ibn Yazid from Ali ibn Ja’far who has said the following: “I once asked my brother, abu al-Hassan (a. s.), about Hoopoe, killing and slaughtering it. He (the Imam) said, ‘It must not be troubled or slaughtered, it is a very good bird.’”

صحيح

Hoopoe and Shrike - Hadith 12515

وَ عَنْهُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ قَتْلِ الْهُدْهُدِ وَ الصُّرَدِ وَ الصُّوَّامِ وَ النَّحْلَةِ .

3. It is narrated from the narrator of the previous Hadith from Ali ibn Muhammad from abu Ayyub al-Madiniy from Sulayman Ja’fariy who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited killing hoopoes, shrike, al-Suwwam (a certain bird) and honey bees.’”

مجهول

The Lark - Hadith 12516

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ أَبِيهِ عَنْ جَدِّهِ ( عليهم السلام ) قَالَ لَا تَأْكُلُوا الْقُنْبُرَةَ وَ لَا تَسُبُّوهَا وَ لَا تُعْطُوهَا الصِّبْيَانَ يَلْعَبُونَ بِهَا فَإِنَّهَا كَثِيرَةُ التَّسْبِيحِ لِلَّهِ تَعَالَى وَ تَسْبِيحُهَا لَعَنَ اللَّهُ مُبْغِضِي آلِ مُحَمَّدٍ ( عليهم السلام ) .

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Ali ibn Muhammad ibn Sulayman from abu Ayyub al- Madiniy from Sulayman al-Ja‘fariy who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has narrated from his father this Hadith. ’Do not use lark for food, do not abuse it and do not give it to children to play with; it says Tasbih a great deal and it is, ‘O Allah, condemn those who hate Muhammad and his family, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.’”

مجهول

The Lark - Hadith 12517

وَ بِإِسْنَادِهِ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ مَا أَزْرَعُ الزَّرْعَ لِطَلَبِ الْفَضْلِ فِيهِ وَ مَا أَزْرَعُهُ إِلَّا لِيَنَالَهُ الْمُعْتَرُّ وَ ذُو الْحَاجَةِ وَ تَنَالَهُ الْقُنْبُرَةُ مِنْهُ خَاصَّةً مِنَ الطَّيْرِ .

2. Through the same chain of narrators as that of the previous Hadith the following is narrated: “Ali ibn al-Husayn (a. s.), has said, ‘I do not work in plantation for gains except that I want this gain for the destitute, the needy and especially for the lark among birds/”

مجهول

The Lark - Hadith 12518

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ الْجَامُورَانِيِّ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) يَقُولُ لَا تَقْتُلُوا الْقُنْبُرَةَ وَ لَا تَأْكُلُوا لَحْمَهَا فَإِنَّهَا كَثِيرَةُ التَّسْبِيحِ تَقُولُ فِي آخِرِ تَسْبِيحِهَا لَعَنَ اللَّهُ مُبْغِضِي آلِ مُحَمَّدٍ ( عليهم السلام ) .

3. A number of our people have narrated from Sahl ibn Ziyad from abu ‘Abd Allah, al-Jamuraniy from Sulayman al-Ja‘fariy who has said the following: “I once heard abu al-Hassan, al-Rida’ (a. s.), saying, ’Do not kill the lark and do not use its flesh for food, because it says a great deal of Tasbih (Allah is free of all defects) and at the end it says, ‘May Allah condemn those who hate the family of Muhammad, ‘Alayhim al-Salam.’”

ضعيف

The Lark - Hadith 12519

مُحَمَّدُ بْنُ الْحَسَنِ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ الْهَاشِمِيُّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) الْقُنْزُعَةُ الَّتِي عَلَى رَأْسِ الْقُنْبُرَةِ مِنْ مَسْحَةِ سُلَيْمَانَ بْنِ دَاوُدَ وَ ذَلِكَ أَنَّ الذَّكَرَ أَرَادَ أَنْ يَسْفَدَ أُنْثَاهُ فَامْتَنَعَتْ عَلَيْهِ فَقَالَ لَهَا لَا تَمْتَنِعِي فَمَا أُرِيدُ إِلَّا أَنْ يُخْرِجَ اللَّهُ عَزَّ وَ جَلَّ مِنِّي نَسَمَةً تُذَكَّرُ بِهِ فَأَجَابَتْهُ إِلَى مَا طَلَبَفَلَمَّا أَرَادَتْ أَنْ تَبِيضَ قَالَ لَهَا أَيْنَ تُرِيدِينَ أَنْ تَبِيضِي فَقَالَتْ لَهُ لَا أَدْرِي أُنَحِّيهِ عَنِ الطَّرِيقِ قَالَ لَهَا إِنِّي خَائِفٌ أَنْ يَمُرَّ بِكِ مَارُّ الطَّرِيقِ وَ لَكِنِّي أَرَى لَكِ أَنْ تَبِيضِي قُرْبَ الطَّرِيقِ فَمَنْ يَرَاكِ قُرْبَهُ تَوَهَّمَ أَنَّكِ تَعْرِضِينَ لِلَقْطِ الْحَبِّ مِنَ الطَّرِيقِ فَأَجَابَتْهُ إِلَى ذَلِكَ وَ بَاضَتْ وَ حَضَنَتْ حَتَّى أَشْرَفَتْ عَلَى النِّقَابِفَبَيْنَا هُمَا كَذَلِكَ إِذْ طَلَعَ سُلَيْمَانُ بْنُ دَاوُدَ ( عليه السلام ) فِي جُنُودِهِ وَ الطَّيْرُ تُظِلُّهُ فَقَالَتْ لَهُ هَذَا سُلَيْمَانُ قَدْ طَلَعَ عَلَيْنَا فِي جُنُودِهِ وَ لَا آمَنُ أَنْ يَحْطِمَنَا وَ يَحْطِمَ بَيْضَنَا فَقَالَ لَهَا إِنَّ سُلَيْمَانَ ( عليه السلام ) لَرَجُلٌ رَحِيمٌ بِنَا فَهَلْ عِنْدَكِ شَيْ‏ءٌ هَيَّئْتِهِ لِفِرَاخِكِ إِذَا نَقَبْنَ قَالَتْ نَعَمْ جَرَادَةٌ خَبَّأْتُهَا مِنْكَ أَنْتَظِرُ بِهَا فِرَاخِي إِذَا نَقَبْنَ فَهَلْ عِنْدَ أَنْتَ شَيْ‏ءٌ قَالَ نَعَمْ عِنْدِي تَمْرَةٌ خَبَّأْتُهَا مِنْكِ لِفِرَاخِيقَالَتْ فَخُذْ أَنْتَ تَمْرَتَكَ وَ آخُذُ أَنَا جَرَادَتِي وَ نَعْرِضُ لِسُلَيْمَانَ ( عليه السلام ) فَنُهْدِيهِمَا لَهُ فَإِنَّهُ رَجُلٌ يُحِبُّ الْهَدِيَّةَ فَأَخَذَ التَّمْرَةَ فِي مِنْقَارِهِ وَ أَخَذَتْ هِيَ الْجَرَادَةَ فِي رِجْلَيْهَا ثُمَّ تَعَرَّضَا لِسُلَيْمَانَ ( عليه السلام ) فَلَمَّا رَآهُمَا وَ هُوَ عَلَى عَرْشِهِ بَسَطَ يَدَيْهِ لَهُمَا فَأَقْبَلَا فَوَقَعَ الذَّكَرُ عَلَى الْيَمِينِ وَ وَقَعَتِ الْأُنْثَى عَلَى الْيَسَارِ وَ سَأَلَهُمَا عَنْ حَالِهِمَا فَأَخْبَرَاهُفَقَبِلَ هَدِيَّتَهُمَا وَ جَنَّبَ جُنْدَهُ عَنْهُمَا وَ عَنْ بَيْضِهِمَا وَ مَسَحَ عَلَى رَأْسِهِمَا وَ دَعَا لَهُمَا بِالْبَرَكَةِ فَحَدَثَتِ الْقُنْزُعَةُ عَلَى رَأْسِهِمَا مِنْ مَسْحَةِ سُلَيْمَانَ ( عليه السلام ) .

4. Muhammad ibn al-Hassan and Ali ibn Ibrahim al-Hashimiy have narrated from certain persons of our people from Sulayman al- Ja‘fariy who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said that Ali ibn al-Husayn, has said, ‘The crest on the head of lark is because of wiping of Solomon ibn David (a. s.). It happened when the male lark wanted to mount the female (and) she refused. The male said, ‘Do not refuse because I want that Allah, most Majestic, most Glorious, to give us the offspring because of which you will be remembered.’ The female then agreed. When it was to lay eggs the male asked, ‘Where do you want to lay eggs?’ The female replied, ‘I do not know. Can I lay the eggs away from the road?’ The male said, ‘I am afraid of bypassers, however, I think you should lay eggs near the road and those who see you may think that you are picking grains from the road.’ The female agreed and laid the eggs; then sat on them to hatch until they were about to hatch that Solomon son of David (a. s.), with his army, while birds forming shadow on him, appeared. The female said, ‘This is Solomon coming to us with his army and I do not feel safe for my eggs being crushed under their feet.’ The male said, ‘Solomon is a kind man. Do you have anything which you may have saved for your baby larks when they are hatched to offer him as present?’ The female replied, ‘Yes, it is a locust that I had hidden from you for the baby larks when they are hatched; but do you have anything for a present?’ The male replied, ‘Yes, it is a date that I had hidden from you for the bay larks.’ The female said, ‘You take your date and I take my locust to present them to Solomon ‘Alayhi al-Salam, he is a man who loves presents. The male took the date in its beak and the female took the locust in its paws and appeared before Solomon. When he saw them he was on his throne. He extended his hands for them. The male sat on his right hand and the female on his left hand. He asked how they were doing and they informed him. He accepted their gift and asked his army to be careful about their eggs. He wiped their heads and prayed for them for blessing. The crest on their head is because of the wiping of Solomon (a. s.).’”

مرسل

Tools for Slaughtering - Hadith 12520

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الذَّبِيحَةِ بِاللِّيطَةِ وَ بِالْمَرْوَةِ فَقَالَ لَا ذَكَاةَ إِلَّا بِحَدِيدَةٍ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), if an animal can be slaughtered with a piece of sharp wood or stone. He (the Imam) said, ‘Without iron it is not a proper slaughtering.”’

حسن

Tools for Slaughtering - Hadith 12521

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الذَّبِيحَةِ بِالْعُودِ وَ الْحَجَرِ وَ الْقَصَبَةِ قَالَ فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام ) لَا يَصْلُحُ الذَّبْحُ إِلَّا بِالْحَدِيدَةِ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about slaughtering with (sharp) piece of wood, reeds and stone. He (the Imam) said that Ali ibn abu Talib (a. s.), has said, ‘Without iron slaughtering is not proper.’”

حسن

Tools for Slaughtering - Hadith 12522

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا يُؤْكَلُ مَا لَمْ يُذْبَحْ بِحَدِيدَةٍ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from abu Bakr al- Hadramiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Animals that are not slaughtered with iron cannot be used for food.’”

حسن

Tools for Slaughtering - Hadith 12523

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الذَّكَاةِ فَقَالَ لَا يُذَكَّى إِلَّا بِحَدِيدَةٍ نَهَى عَنْ ذَلِكَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) .

4. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from ‘Uthman ibn ‘Isa from Sama‘ah ibn Mehran who has said the following: “I once asked him (the Imam) (a. s.), about slaughtering. He (the Imam) said, ‘Slaughtering cannot properly be done without iron and ’Amir al-Mu’minin (a. s.), prohibited slaughtering without it.’”

موثق

Another Chapter on the above Subject in an Emergency - Hadith 12524

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فِي الذَّبِيحَةِ بِغَيْرِ حَدِيدَةٍ قَالَ إِذَا اضْطُرِرْتَ إِلَيْهَا فَإِنْ لَمْ تَجِدْ حَدِيدَةً فَاذْبَحْهَا بِحَجَرٍ .

1. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Aban from Muhammad ibn Muslim who has said the following: “About the case of slaughtering without iron, abu Ja’far (a. s.), has said, ‘In an emergency when you cannot find iron you can slaughter with stone.”’

مجهول

Another Chapter on the above Subject in an Emergency - Hadith 12525

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ الْمَرْوَةِ وَ الْقَصَبَةِ وَ الْعُودِ أَ يُذْبَحُ بِهِنَّ إِذَا لَمْ يَجِدُوا سِكِّيناً قَالَ إِذَا فَرَى الْأَوْدَاجَ فَلَا بَأْسَ بِذَلِكَ .

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from ‘Abd al-Rahman ibn al-Hajj aj who has said the following: “I once asked abu Ibrahim (a. s.), if slaughtering with stone, sharp reeds, and wood when a knife cannot be found is acceptable. He (the Imam) said, ‘If they can cut the jugular veins it is not unlawful.’” Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajj aj from abu Ibrahim (a. s.), a similar Hadith.

حسن

Another Chapter on the above Subject in an Emergency - Hadith 12526

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) مِثْلَهُ .مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ لَمْ يَكُنْ بِحَضْرَتِهِ سِكِّينٌ أَ يَذْبَحُ بِقَصَبَةٍ فَقَالَ اذْبَحْ بِالْقَصَبَةِ وَ بِالْحَجَرِ وَ بِالْعَظْمِ وَ بِالْعُودِ إِذَا لَمْ تُصِبِ الْحَدِيدَةَ إِذَا قَطَعَ الْحُلْقُومَ وَ خَرَجَ الدَّمُ فَلَا بَأْسَ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Zayd al-Shahham who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who does not have a knife; if he can slaughter with a piece of reed. He (the Imam) said, ‘You can use reeds, stones, bones or wood for slaughtering when you cannot find iron, if such things cut the throat and blood comes out; then it is not unlawful.’”

صحيح

The Manner of Slaughtering and al-Nahr - Hadith 12527

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) النَّحْرُ فِي اللَّبَّةِ وَ الذَّبْحُ فِي الْحَلْقِ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ’For al-Nahr the cut must be made in the upper part of the chest and in slaughtering the throat must be cut.’”

حسن

The Manner of Slaughtering and al-Nahr - Hadith 12528

عَلِيٌّ عَنْ أَبِيهِ عَنْ صَفْوَانَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ ذَبْحِ الْبَقَرِ فِي الْمَنْحَرِ فَقَالَ لِلْبَقَرِ الذَّبْحُ وَ مَا نُحِرَ فَلَيْسَ بِذَكِيٍّ .

2. Ali has narrated from his father from Safwan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about slaughtering of cows in the upper part of the chest. He (the Imam) said, ‘Cows are slaughtered by cutting the throat; and if it is Nahr (a cut in the upper part of the chest) in the case of cows, it is not lawfully slaughtered.’”

حسن

The Manner of Slaughtering and al-Nahr - Hadith 12529

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) إِنَّ أَهْلَ مَكَّةَ لَا يَذْبَحُونَ الْبَقَرَ وَ إِنَّمَا يَنْحَرُونَ فِي اللَّبَّةِ فَمَا تَرَى فِي أَكْلِ لَحْمِهَا قَالَ فَقَالَ ( عليه السلام ) فَذَبَحُوها وَ ما كادُوا يَفْعَلُونَ لَا تَأْكُلْ إِلَّا مَا ذُبِحَ .

3. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father from and Ali ibn Muhammad from Ahmad ibn Muhammad from ibn abu Nasr from Yunus ibn Ya’qub who has said the following: “I once said to abu al-Hassan (a. s.), that people of Makkah in the case of cows do Nahr (make a cut in the upper part of the chest); so what do you say about using it for food? He (the Imam) said, ‘They slaughtered it but they almost failed to do so thus, you must not eat unless it is slaughtered and it is not killed by means of Nahr.’”

مجهول

The Manner of Slaughtering and al-Nahr - Hadith 12530

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ عَنْ أَبِيهِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الذَّبْحِ فَقَالَ إِذَا ذَبَحْتَ فَأَرْسِلْ وَ لَا تَكْتِفْ وَ لَا تَقْلِبِ السِّكِّينَ لِتُدْخِلَهَا مِنْ تَحْتِ الْحُلْقُومِ وَ تَقْطَعَهُ إِلَى فَوْقُ وَ الْإِرْسَالُ لِلطَّيْرِ خَاصَّةً فَإِنْ تَرَدَّى فِي جُبٍّ أَوْ وَهْدَةٍ مِنَ الْأَرْضِ فَلَا تَأْكُلْهُ وَ لَا تُطْعِمْهُ فَإِنَّكَ لَا تَدْرِي التَّرَدِّي قَتَلَهُ أَوِ الذَّبْحُوَ إِنْ كَانَ شَيْ‏ءٌ مِنَ الْغَنَمِ فَأَمْسِكْ صُوفَهُ أَوْ شَعْرَهُ وَ لَا تُمْسِكَنَّ يَداً وَ لَا رِجْلًا وَ أَمَّا الْبَقَرُ فَاعْقِلْهَا وَ أَطْلِقِ الذَّنَبَ وَ أَمَّا الْبَعِيرُ فَشُدَّ أَخْفَافَهُ إِلَى آبَاطِهِ وَ أَطْلِقْ رِجْلَيْهِ وَ إِنْ أَفْلَتَكَ شَيْ‏ءٌ مِنَ الطَّيْرِ وَ أَنْتَ تُرِيدُ ذَبْحَهُ أَوْ نَدَّ عَلَيْكَ فَارْمِهِ بِسَهْمِكَ فَإِذَا هُوَ سَقَطَ فَذَكِّهِ بِمَنْزِلَةِ الصَّيْدِ .

4. Ali ibn Ibrahim has narrated from his father from abu Hashim al-Ja’fariy from his father from Humran ibn ’ A‘yan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When you slaughter an animal, do not tie down all the legs, do not push the knife under the throat and veins then turn it to cut upward. You must allow the bird to remain loose especially, but if it falls in a well or a hole, then do not use it for food or feed; you do not know if the fall has killed it or slaughtering. If it is a sheep, then hold it by its fur or wool and do not hold its legs. In the case of cows tie down the front legs and leave the tail. In the case of camels tie down its hoofs to its armpit and leave its legs. If a bird turns loose when you want to slaughter it and escapes and flies away, you can shoot it down with your arrow, if it falls down it then is like hunting.’”

مجهول

The Manner of Slaughtering and al-Nahr - Hadith 12531

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الذَّبِيحَةِ فَقَالَ ( عليه السلام ) اسْتَقْبِلْ بِذَبِيحَتِكَ الْقِبْلَةَ وَ لَا تَنْخَعْهَا حَتَّى تَمُوتَ وَ لَا تَأْكُلْ مِنْ ذَبِيحَةٍ مَا لَمْ تُذْبَحْ مِنْ مَذْبَحِهَا .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about slaughtering. He (the Imam) said, ‘You must turn the animal to be slaughtered toward al-Qiblah (al-Ka‘bah) and do not cut its spinal cord before it dies. You must not use for food what is not properly slaughtered from the proper place.’”

صحيح

The Manner of Slaughtering and al-Nahr - Hadith 12532

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَنْخَعِ الذَّبِيحَةَ حَتَّى تَمُوتَ فَإِذَا مَاتَتْ فَانْخَعْهَا .

6. Abu Ali af-Ash‘ariy has narrated from Muhammad ibn ‘Abd af-Jabbar from Safwan from ibn Muskan from Muhammad af-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not cut off the spinal cord of the animal you slaughter before it dies; and when it dies, then you can cut off its spinal cord.’”

صحيح

The Manner of Slaughtering and al-Nahr - Hadith 12533

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ لَا تَذْبَحِ الشَّاةَ عِنْدَ الشَّاةِ وَ لَا الْجَزُورَ عِنْدَ الْجَزُورِ وَ هُوَ يَنْظُرُ إِلَيْهِ .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘Do not slaughter a sheep near another sheep or a camel near another camel when it is looking to the one being slaughtered.’ ”

موثق

The Manner of Slaughtering and al-Nahr - Hadith 12534

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) إِذَا ذُبِحَتِ الشَّاةُ وَ سُلِخَتْ أَوْ سُلِخَ شَيْ‏ءٌ مِنْهَا قَبْلَ أَنْ تَمُوتَ لَمْ يَحِلَّ أَكْلُهَا .

8. Muhammad ibn Yahya has narrated from in a marfu‘ manner the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘When you slaughter a sheep and remove its skin or a certain part of its skin before it dies, it then is not lawful to use it for food.’”

مرفوع

The Case of a Man who Wants to Slaughter an Animal and the Knife by Mistake Cuts off the Head - Hadith 12535

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ ذَبَحَ فَسَبَقَهُ السِّكِّينُ فَقَطَعَ رَأْسَهُ فَقَالَ هُوَ ذَكَاةٌ وَحِيَّةٌ لَا بَأْسَ بِهِ وَ بِأَكْلِهِ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from al-Fudayl ibn Yasar who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a man who slaughters an animal but by mistake the knife cuts off its head before it dies. He (the Imam) said, ‘It is a fast slaughtering and it is not unlawful to use it for food.’”

حسن

The Case of a Man who Wants to Slaughter an Animal and the Knife by Mistake Cuts off the Head - Hadith 12536

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ مُسْلِمٍ ذَبَحَ شَاةً وَ سَمَّى فَسَبَقَهُ السِّكِّينُ بِحِدَّتِهَا فَأَبَانَ الرَّأْسَ فَقَالَ إِنْ خَرَجَ الدَّمُ فَكُلْ .

2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a Muslim man who slaughters a sheep and mentions the name of Allah but because of sharpness of the knife he cuts off the head. He (the Imam) said, ‘If blood has come out you can use it for food.’”

حسن

The Camel and Bull Resist Slaughtering - Hadith 12537

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا امْتَنَعَ عَلَيْكَ بَعِيرٌ وَ أَنْتَ تُرِيدُ أَنْ تَنْحَرَهُ فَانْطَلَقَ مِنْكَ فَإِنْ خَشِيتَ أَنْ يَسْبِقَكَ فَضَرَبْتَهُ بِسَيْفٍ أَوْ طَعَنْتَهُ بِرُمْحٍ بَعْدَ أَنْ تُسَمِّيَ فَكُلْ إِلَّا أَنْ تُدْرِكَهُ وَ لَمْ يَمُتْ بَعْدُ فَذَكِّهِ .

1. Ali ibn Ibrahim has narrated from his father from Safwan from ‘Is ibn al-Qasim who has said the following: “Abu ‘Abd Allah (a. s.), has said that once in al-Kufah a bull revolted and broke loose. People rushed with their swords and beat it down. They asked ’Amir al-Mu’minin (a. s.), about it and he (the Imam) said, ‘It is a fast slaughtering but its flesh is lawful for food.’”

ضعيف

The Camel and Bull Resist Slaughtering - Hadith 12538

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ ثَوْراً بِالْكُوفَةِ ثَارَ فَبَادَرَ النَّاسُ إِلَيْهِ بِأَسْيَافِهِمْ فَضَرَبُوهُ فَأَتَوْا أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَسَأَلُوهُ فَقَالَ ذَكَاةٌ وَحِيَّةٌ وَ لَحْمُهُ حَلَالٌ .

2. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from ibn Muskan from Muhammad al-Halabiy who has said the following: “About the case of a bull that broke loose and people rushed with their swords and beat it down, abu ‘Abd Allah (a. s.), has said, ‘They asked ’Amir al-Mu’minin (a. s.), about it and he (the Imam) said, ‘It is a fast slaughtering but its flesh is lawful for food.’”

حسن

The Camel and Bull Resist Slaughtering - Hadith 12539

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي ثَوْرٍ تَعَاصَى فَابْتَدَرُوهُ بِأَسْيَافِهِمْ وَ سَمَّوْا وَ أَتَوْا عَلِيّاً ( عليه السلام ) فَقَالَ هَذِهِ ذَكَاةٌ وَحِيَّةٌ وَ لَحْمُهُ حَلَالٌ .

3. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Aban ‘Uthman from Ali has narrated from his father from-Fadl ibn ‘Abd al-Malik and ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following: “Abu ‘Abd Allah (a. s.), has said that certain people once came to the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said that their cow became difficult with them and they had only to subdue it with their sword. He (the Messenger of Allah) commanded them to use it for food.’”

صحيح

The Camel and Bull Resist Slaughtering - Hadith 12540

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ وَ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ قَوْماً أَتَوُا النَّبِيَّ ( صلى الله عليه وآله ) فَقَالُوا إِنَّ بَقَرَةً لَنَا غَلَبَتْنَا وَ اسْتَصْعَبَتْ عَلَيْنَا فَضَرَبْنَاهَا بِالسَّيْفِ فَأَمَرَهُمْ بِأَكْلِهَا .

4. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Ahmad ibn al-Hassan al-Mithamiy from Aban from ’Isma‘il al-Ju‘fiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a camel that falls in a well and about how to Nahr (manner of slaughtering camels) it. He (the Imam) said, ‘You can use weapons for Nahr and mention the name of Allah; then you can use it for food.’”

مجهول

The Case of an Animal Slaughtered from a Part other than the Proper Place - Hadith 12541

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ ضَرَبَ بِسَيْفِهِ جَزُوراً أَوْ شَاةً فِي غَيْرِ مَذْبَحِهَا وَ قَدْ سَمَّى حِينَ ضَرَبَ فَقَالَ لَا يَصْلُحُ أَكْلُ ذَبِيحَةٍ لَا تُذْبَحُ مِنْ مَذْبَحِهَا يَعْنِي إِذَا تَعَمَّدَ لِذَلِكَ وَ لَمْ تَكُنْ حَالُهُ حَالَ اضْطِرَارٍ فَأَمَّا إِذَا اضْطُرَّ إِلَيْهَا وَ اسْتَصْعَبَتْ عَلَيْهِ مَا يُرِيدُ أَنْ يَذْبَحَ فَلَا بَأْسَ بِذَلِكَ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “It is the case of a man who hits a camel or sheep with his sword, with a mention of the name of Allah, in a part which is not for slaughtering. Abu ‘ Abd Allah (a. s.), has said, ‘The flesh of an animal slaughtered from a part which is not for slaughtering is not useable for food if it is done intentionally, and it is not a case of emergency. However, if it is an emergency and it becomes difficult to slaughter him then it is not unlawful.’”

حسن

How Proper Slaughtering is Achieved - Hadith 12542

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) إِذَا طَرَفَتِ الْعَيْنُ أَوْ رَكَضَتِ الرِّجْلُ أَوْ تَحَرَّكَ الذَّنَبُ وَ أَدْرَكْتَهُ فَذَكِّهِ .

1. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Aban ‘Uthman from ‘Abd Allah ibn Sulayman who has said the following: “Abu ‘Abd Allah (a. s.), has said that it is in the book of Ali (a. s.), that if the eyes move or the leg runs or the tail moves and you can achieve such opportunity, you then must slaughter it.’”

مجهول

How Proper Slaughtering is Achieved - Hadith 12543

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُلَيْمٍ الْفَرَّاءِ عَنِ الْحَسَنِ بْنِ مُسْلِمٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ جَاءَهُ مُحَمَّدُ بْنُ عَبْدِ السَّلَامِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ يَقُولُ لَكَ جَدِّي إِنَّ رَجُلًا ضَرَبَ بَقَرَةً بِفَأْسٍ فَسَقَطَتْ ثُمَّ ذَبَحَهَا فَلَمْ يُرْسِلْ مَعَهُ بِالْجَوَابِ وَ دَعَا سَعِيدَةَ مَوْلَاةَ أُمِّ فَرْوَةَ فَقَالَ لَهَا إِنَّ مُحَمَّداً أَتَانِي بِرِسَالَةٍ مِنْكِ فَكَرِهْتُ أَنْ أُرْسِلَ إِلَيْكِ بِالْجَوَابِ مَعَهُ فَإِنْ كَانَ الرَّجُلُ الَّذِي ذَبَحَ الْبَقَرَةَ حِينَ ذَبَحَ خَرَجَ الدَّمُ مُعْتَدِلًا فَكُلُوا وَ أَطْعِمُوا وَ إِنْ كَانَ خَرَجَ خُرُوجاً مُتَثَاقِلًا فَلَا تَقْرَبُوهُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Salim al-Farra’ from al-Hassan ibn Muslim who has said the following: “Once I was with abu ‘Abd Allah (a. s.), when Muhammad ibn ‘Abd al-Salam came. I said, ‘I pray to Allah to keep my soul in service for your cause. My grandfather asks you about the case of a man who has hit a cow with a hammer and it has fallen down, then he has slaughtered it.’ He (the Imam) did not send the answer but he (the Imam) called Sa‘idah, a slave-girl of ‘Umm Farwah and said to her, ‘Muhammad came to me with a letter from you but I disliked to send the answer with him. In the case of the man who has slaughtered the cow, when slaughtering if blood has come out normally you can use it for food and feed, but if its coming is heavy, then do not go close to it.’”

مجهول

How Proper Slaughtering is Achieved - Hadith 12544

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) إِذَا طَرَفَتِ الْعَيْنُ أَوْ رَكَضَتِ الرِّجْلُ أَوْ تَحَرَّكَ الذَّنَبُ فَكُلْ مِنْهُ فَقَدْ أَدْرَكْتَ ذَكَاتَهُ .

3. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from Aban from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following: “Abu ‘Abd Allah (a. s.), has said that it is in the book of Ali (a. s.), that if the eye turns or the leg runs or the tail moves, then slaughtering properly is achieved.’”

ضعيف على المشهور

How Proper Slaughtering is Achieved - Hadith 12545

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا شَكَكْتَ فِي حَيَاةِ شَاةٍ وَ رَأَيْتَهَا تَطْرِفُ عَيْنَهَا أَوْ تُحَرِّكُ أُذُنَيْهَا أَوْ تَمْصَعُ بِذَنَبِهَا فَاذْبَحْهَا فَإِنَّهَا لَكَ حَلَالٌ .

4. A number of our people have narrated from Sahl ibn Ziyad ibn abu Najran from Muthanna’ al-Hannat from Aban ibn Taghlib who has said the following: “Abu ‘Abd Allah (a. s.), has said that in a doubtful condition about a sheep being alive or dead, see if its eyes turn, or its ears move or its tail moves, then slaughter it, it is lawful for food.’”

ضعيف على المشهور

How Proper Slaughtering is Achieved - Hadith 12546

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الذَّبِيحَةِ فَقَالَ إِذَا تَحَرَّكَ الذَّنَبُ أَوِ الطَّرْفُ أَوِ الْأُذُنُ فَهُوَ ذَكِيٌّ .

5. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ibn Muskan from Muhammad al- Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about slaughtering. He (the Imam) said, ‘If the animal moves its tail or turns its eyes or moves its ears, it then is clean and properly slaughtered.’”

صحيح

How Proper Slaughtering is Achieved - Hadith 12547

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الشَّاةِ إِذَا طَرَفَتْ عَيْنَهَا أَوْ حَرَّكَتْ ذَنَبَهَا فَهِيَ ذَكِيَّةٌ .

6. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Rifa‘ah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a sheep turns its eyes or moves its tail, it then is clean and properly slaughtered.’”

ضعيف على المشهور

The Case of an Animal Slaughtered without Facing al-Qiblah (al-Ka‘bah), Mentioning the name of Allah or one after Sexual Intercourse Slaughters - Hadith 12548

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ ذَبَحَ ذَبِيحَةً فَجَهِلَ أَنْ يُوَجِّهَهَا إِلَى الْقِبْلَةِ قَالَ كُلْ مِنْهَا فَقُلْتُ لَهُ فَإِنَّهُ لَمْ يُوَجِّهْهَا قَالَ فَلَا تَأْكُلْ مِنْهَا وَ لَا تَأْكُلْ مِنْ ذَبِيحَةٍ مَا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهَا وَ قَالَ ( عليه السلام ) إِذَا أَرَدْتَ أَنْ تَذْبَحَ فَاسْتَقْبِلْ بِذَبِيحَتِكَ الْقِبْلَةَ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a man who slaughters an animal but does not know about making it to face al-Qiblah (al-Ka‘bah). He (the Imam) said, ‘You can use it for food.’ I then said, ‘He has not made it to face al-Qiblah (al-Ka‘bah).’ He (the Imam) said, ‘Do not use it for food and so also is the case with that on which the name of Allah, most Majestic, most Glorious, is not mentioned.’ He (the Imam) said, ‘When you want to slaughter make it (the animal) to face al-Qiblah (al-Ka‘bah).’”

حسن

The Case of an Animal Slaughtered without Facing al-Qiblah (al-Ka‘bah), Mentioning the name of Allah or one after Sexual Intercourse Slaughters - Hadith 12549

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يَذْبَحُ وَ لَا يُسَمِّي قَالَ إِنْ كَانَ نَاسِياً فَلَا بَأْسَ إِذَا كَانَ مُسْلِماً وَ كَانَ يُحْسِنُ أَنْ يَذْبَحَ وَ لَا يَنْخَعُ وَ لَا يَقْطَعُ الرَّقَبَةَ بَعْدَ مَا يَذْبَحُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked abu Ja’far (a. s.), about the case of a man who slaughters but does not mention the name of Allah. He (the Imam) said, ‘If it is because of forgetfulness, it is not unlawful if he is a Muslim, knows slaughtering properly, and does not cut off the spinal cord and the neck after slaughtering.’”

صحيح

The Case of an Animal Slaughtered without Facing al-Qiblah (al-Ka‘bah), Mentioning the name of Allah or one after Sexual Intercourse Slaughters - Hadith 12550

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الذَّبِيحَةِ تُذْبَحُ لِغَيْرِ الْقِبْلَةِ قَالَ لَا بَأْسَ إِذَا لَمْ يَتَعَمَّدْوَ عَنِ الرَّجُلِ يَذْبَحُ فَيَنْسَى أَنْ يُسَمِّيَ أَ تُؤْكَلُ ذَبِيحَتُهُ فَقَالَ نَعَمْ إِذَا كَانَ لَا يُتَّهَمُ وَ كَانَ يُحْسِنُ الذَّبْحَ قَبْلَ ذَلِكَ وَ لَا يَنْخَعُ وَ لَا يَكْسِرُ الرَّقَبَةَ حَتَّى تَبْرُدَ الذَّبِيحَةُ .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about an animal which is slaughtered facing a direction other than al-Qiblah (al-Ka‘bah). He (the Imam) said, ‘It is not unlawful if it is not intentional.’ He (the Imam) was asked about a man who forgets to mention the name of Allah; if it can be used for food. He (the Imam) said, ‘Yes, it can be used for food if he is not accused of (unreliability), who before was able to slaughter properly, does not cutoff the spinal cord and does not break the neck until the animal slaughtered becomes cold.’”

حسن

The Case of an Animal Slaughtered without Facing al-Qiblah (al-Ka‘bah), Mentioning the name of Allah or one after Sexual Intercourse Slaughters - Hadith 12551

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةٍ ذُبِحَتْ لِغَيْرِ الْقِبْلَةِ فَقَالَ كُلْ وَ لَا بَأْسَ بِذَلِكَ مَا لَمْ يَتَعَمَّدْهُقَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ ذَبَحَ وَ لَمْ يُسَمِّ فَقَالَ إِنْ كَانَ نَاسِياً فَلْيُسَمِّ حِينَ يَذْكُرُ وَ يَقُولُ بِسْمِ اللَّهِ عَلَى أَوَّلِهِ وَ عَلَى آخِرِهِ .

4. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Muhammad ibn Muslim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about an animal which is slaughtered facing a direction other than al-Qiblah (al-Ka‘bah). He (the Imam) said, ‘It is not unlawful if it is not intentional.’ I then asked about a man who slaughters an animal without mentioning the name of Allah. He (the Imam) said, ‘If it is because of forgetfulness, he can mention the name of Allah when he remembers and say, ‘I begin with the name of Allah at the beginning and at the end.’”

حسن

The Case of an Animal Slaughtered without Facing al-Qiblah (al-Ka‘bah), Mentioning the name of Allah or one after Sexual Intercourse Slaughters - Hadith 12552

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ ( عليه السلام ) عَنْ رَجُلٍ ذَبَحَ فَسَبَّحَ أَوْ كَبَّرَ أَوْ هَلَّلَ أَوْ حَمِدَ اللَّهَ عَزَّ وَ جَلَّ قَالَ هَذَا كُلُّهُ مِنْ أَسْمَاءِ اللَّهِ عَزَّ وَ جَلَّ وَ لَا بَأْسَ بِهِ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked him (the Imam) (a. s.), about the case of a man who slaughters an animal but he says Tasbih (Allah is free of all defects) or Takbir (Allah is great beyond description) or Tahlil, (no one deserves worship except Allah) or Tahmid, (all praise belongs to Allah). He (the Imam) said, ‘All these are names of Allah, most Majestic, most Glorious, and are not harmful.’”

صحيح

The Case of an Animal Slaughtered without Facing al-Qiblah (al-Ka‘bah), Mentioning the name of Allah or one after Sexual Intercourse Slaughters - Hadith 12553

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ أَنْ يَذْبَحَ الرَّجُلُ وَ هُوَ جُنُبٌ .

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of his people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not unlawful if a person after sexual intercourse and before Ghusl (bath) slaughters an animal.”’

حسن

The Unborn Young that is Found inside the Animal Slaughtered - Hadith 12554

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَحَدَهُمَا ( عليهما السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعامِ فَقَالَ الْجَنِينُ فِي بَطْنِ أُمِّهِ إِذَا أَشْعَرَ وَ أَوْبَرَ فَذَكَاتُهُ ذَكَاةُ أُمِّهِ فَذَلِكَ الَّذِي عَنَى اللَّهُ عَزَّ وَ جَلَّ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the words of Allah, most Majestic, most Glorious, ‘He has made lawful for you the pitch-black animals for food.’ (5:2) He (the Imam) said, ‘It means the young in the womb of the mother when it grows hair or wool, thus, proper slaughtering for it is the proper slaughtering of the mother and that is to which the words of Allah refer.”’

حسن

The Unborn Young that is Found inside the Animal Slaughtered - Hadith 12555

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا ذَبَحْتَ الذَّبِيحَةَ فَوَجَدْتَ فِي بَطْنِهَا وَلَداً تَامّاً فَكُلْ وَ إِنْ لَمْ يَكُنْ تَامّاً فَلَا تَأْكُلْ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If you slaughter an animal and find inside its young in a complete form, you can use it for food but if it is not complete then do not use it for food.’”

حسن

The Unborn Young that is Found inside the Animal Slaughtered - Hadith 12556

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحُوَارِ تُذَكَّى أُمُّهُ أَ يُؤْكَلُ بِذَكَاتِهَا فَقَالَ إِذَا كَانَ تَمَاماً وَ نَبَتَ عَلَيْهِ الشَّعْرُ فَكُلْ .

3. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn ’Isma‘il from Ali ibn al-Nu’man from Ya‘qub ibn who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the young of camel when the mother is slaughtered; if it can also be used for food because its mother is slaughtered. He (the Imam) said, ‘If it is formed completely and hairs or its fur has grown, then you can use it for food.’” A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from Dawud ibn al-Haseen from Ya‘qub ibn Shu’ayb from abu ‘Abd Allah (a. s.), a similar Hadith.

صحيح

The Unborn Young that is Found inside the Animal Slaughtered - Hadith 12557

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الشَّاةِ يَذْبَحُهَا وَ فِي بَطْنِهَا وَلَدٌ وَ قَدْ أَشْعَرَ فَقَالَ ( عليه السلام ) ذَكَاتُهُ ذَكَاةُ أُمِّهِ .

4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about a sheep which is slaughtered and its young, which has grown its wool, is found inside. He (the Imam) said, ‘Slaughtering for it is the slaughtering of its mother.’”

موثق

The Unborn Young that is Found inside the Animal Slaughtered - Hadith 12558

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْجَنِينِ إِذَا أَشْعَرَ فَكُلْ وَ إِلَّا فَلَا تَأْكُلْ يَعْنِي إِذَا لَمْ يُشْعِرْ .

5. Ali ibn Ibrahim has narrated from (his father) from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “About the case of a young found inside an animal which is slaughtered, abu ‘Abd Allah (a. s.), has said, ‘You can use it for food if it has grown hairs, otherwise, do not use it for food, that is, if it has not grown any hairs.’”

ضعيف

Slaughtering of Animals butted by other Animals Fall or Eaten by Predators - Hadith 12559

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ النَّطِيحَةُ وَ الْمُتَرَدِّيَةُ وَ مَا أَكَلَ السَّبُعُ إِذَا أَدْرَكْتَ ذَكَاتَهُ فَكُلْ .

1. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from af-Washsha’ who has said the foiiowing: “Abu al-Hassan (a. s.), would say, ‘If you arrive in time (when it still is alive) to slaughter an animal butted by other animals, fallen from height or eaten by predators, you can use it for food.’”

ضعيف على المشهور

Slaughtering of Animals butted by other Animals Fall or Eaten by Predators - Hadith 12560

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلْ مِنْ فَرِيسَةِ السَّبُعِ وَ لَا الْمَوْقُوذَةِ وَ لَا الْمُتَرَدِّيَةِ إِلَّا أَنْ تُدْرِكَهَا حَيَّةً فَتُذَكِّيَ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Aii ibn ai-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not use for food an animal eaten by predator, injured because of fall of something on it or fallen from height, unless you arrive in time (when it is still alive) to slaughter it properly.’”

ضعيف على المشهور

Blood that Falls in the Cooking Pot - Hadith 12561

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قِدْرٍ فِيهَا جَزُورٌ وَقَعَ فِيهَا مِقْدَارُ أُوقِيَّةٍ مِنْ دَمٍ أَ يُؤْكَلُ فَقَالَ ( عليه السلام ) نَعَمْ لِأَنَّ النَّارَ تَأْكُلُ الدَّمَ .

1. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn ’Isma‘il from Ali ibn al-Nu’man from Sa‘id al-A’raj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a cooking pot with camel’s meat in it being cooked and an amount of blood equal to an Awqiyah (one ounce) falls; if the content of the pot can be used for food. He (the Imam) said, ‘Yes, because fire eats the blood.’”

صحيح

The Time in which Slaughtering is not Desirable - Hadith 12562

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَكْرَهُ الذَّبْحَ وَ إِرَاقَةَ الدَّمِ يَوْمَ الْجُمُعَةِ قَبْلَ الصَّلَاةِ إِلَّا عَنْ ضَرُورَةٍ .

1. Muhammad ibn Yahya has narrated from Muhammad ibn Musa from al-‘ Abbas ibn Ma’ruf from Marwak ibn ‘Ubayd from certain persons of our people from ‘Abd Allah ibn Muskan from Muhammad al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, disliked slaughtering (animals) and spilling blood on Fridays before Salat (prayer) except in the case of an emergency.’”

مجهول

The Time in which Slaughtering is not Desirable - Hadith 12563

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَأْمُرُ غِلْمَانَهُ أَنْ لَا يَذْبَحُوا حَتَّى يَطْلُعَ الْفَجْرُ . فِي نَوَادِرِ الْجُمُعَةِ .

2. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn Ali from Muhammad ibn ‘Amr from Jamil ibn Darraj from Aban ibn Taghlib who has said the following: Abu ‘Abd Allah (a. s.), has said that Ali ibn al-Husayn, would command his servants not to slaughter any animal before dawn on Friday. This Hadith is of rare Ahadith about Fridays.’”

ضعيف على المشهور

The Time in which Slaughtering is not Desirable - Hadith 12564

عَلِيُّ بْنُ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) وَ هُوَ يَقُولُ لِغِلْمَانِهِ لَا تَذْبَحُوا حَتَّى يَطْلُعَ الْفَجْرُ فَإِنَّ اللَّهَ جَعَلَ اللَّيْلَ سَكَناً لِكُلِّ شَيْ‏ءٍ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ خِفْنَا فَقَالَ ( عليه السلام ) إِنْ خِفْتَ الْمَوْتَ فَاذْبَحْ .

3. Ali ibn Tsma’il has narrated from m ibn ‘Amr from Jamil ibn Darraj from Aban ibn Taghlib who has said the following: “I once heard Ali ibn al-Husayn, ‘Alayhim al-Salam, saying to his servants (slaves), ‘Do not slaughter any animal before it is dawn because Allah has made the night for everything to rest.’ I then asked him (the Imam) saying, ‘I pray to Allah to keep my soul in service for your cause, what happens if we are afraid?’ He (the Imam) then said, ‘If you are afraid of death then you can slaughter.’”

ضعيف على المشهور

Another Chapter on the above Issue - Hadith 12565

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ ذَبِيحَةِ الْمُرْجِئِ وَ الْحَرُورِيِّ فَقَالَ كُلْ وَ قِرَّ وَ اسْتَقِرَّ حَتَّى يَكُونَ مَا يَكُونُ .

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about an animal slaughtered by a person of al- Murji’ah people or al-Harawriy people. He (the Imam) said, ‘You can use it for food, remain determined and firm until it happens what has to happen (reappearance of al-Mahdi with divine authority and power).’”

حسن

Another Chapter on the above Issue - Hadith 12566

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ وَ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُمْ سَأَلُوا أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ شِرَاءِ اللَّحْمِ مِنَ الْأَسْوَاقِ وَ لَا يُدْرَى مَا يَصْنَعُ الْقَصَّابُونَ قَالَ ( عليه السلام ) كُلْ إِذَا كَانَ ذَلِكَ فِي أَسْوَاقِ الْمُسْلِمِينَ وَ لَا تَسْأَلْ عَنْهُ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from al-Fudayl, Zurarah, and Muhammad ibn Muslim who have said the following: “They had asked abu Ja‘far (a. s.), about the meat from the market place about which one does not know what the butchers do. He (the Imam) (a. s.), said, ‘You can use it for food if it is in the market place of Muslims and do not ask about it.’”

حسن

The Case of Animal Slaughtered by Children, Women and a Blind Person - Hadith 12567

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةِ الصَّبِيِّ فَقَالَ إِذَا تَحَرَّكَ وَ كَانَ لَهُ خَمْسَةُ أَشْبَارٍ وَ أَطَاقَ الشَّفْرَةَوَ عَنْ ذَبِيحَةِ الْمَرْأَةِ فَقَالَ إِنْ كُنَّ نِسَاءً لَيْسَ مَعَهُنَّ رَجُلٌ فَلْتَذْبَحْ أَعْقَلُهُنَّ وَ لْتَذْكُرِ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهَا .

1. Ali ibn Ibrahim has narrated from his father from Hammad from al-Halabiy, from Hariz from Muhammad ibn Muslim who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about an animal slaughtered by a child. He (the Imam) said, ‘It is acceptable if the child is intelligent, five shibr (a certain unit of measurement) in height and able to use the knife.’ About women he (the Imam) said, ‘If they are all women and no men among them, then the one most intelligent must slaughter and mention the name of Allah on the animal to be slaughtered.’”

حسن

The Case of Animal Slaughtered by Children, Women and a Blind Person - Hadith 12568

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةِ الْغُلَامِ قَالَ إِذَا قَوِيَ عَلَى الذَّبْحِ وَ كَانَ يُحْسِنُ أَنْ يَذْبَحَ وَ ذَكَرَ اسْمَ اللَّهِ عَلَيْهَا فَكُلْقَالَ وَ سُئِلَ عَنْ ذَبِيحَةِ الْمَرْأَةِ فَقَالَ إِذَا كَانَتْ مُسْلِمَةً فَذَكَرَتِ اسْمَ اللَّهِ عَلَيْهَا فَكُلْ .

2. Ali ibn Ibrahim has narrated Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about the animal slaughtered by a boy. He (the Imam) said, ‘If he is strong enough, slaughters properly and mentions the name of Allah on it, you can use it for food.’ He (the Imam) was asked about women’s slaughtering. He (the Imam) said, ‘If she is Muslimah and has mentioned the name of Allah, you can use it for food.’”

ضعيف

The Case of Animal Slaughtered by Children, Women and a Blind Person - Hadith 12569

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةِ الْغُلَامِ وَ الْمَرْأَةِ هَلْ تُؤْكَلُ فَقَالَ إِذَا كَانَتِ الْمَرْأَةُ مُسْلِمَةً وَ ذَكَرَتِ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَى ذَبِيحَتِهَا حَلَّتْ ذَبِيحَتُهَا وَ كَذَلِكَ الْغُلَامُ إِذَا قَوِيَ عَلَى الذَّبِيحَةِ وَ ذَكَرَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهَا وَ ذَلِكَ إِذَا خِيفَ فَوْتُ الذَّبِيحَةِ وَ لَمْ يُوجَدْ مَنْ يَذْبَحُ غَيْرُهُمَا .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim from Sulayman ibn Khalid who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the slaughtering by a boy and women if it can be used for food. He (the Imam) said, ‘If she is Muslimah and has mentioned the name of Allah, most Majestic, most Glorious, on the animal to be slaughtered, then what she has slaughtered is lawful and so also is the boy if he is strong enough, has mentioned the name of Allah, most Majestic, most Glorious, on the animal he has slaughtered. This is when there is fear for losing the animal to be slaughtered and there is no one else other then these people.’”

حسن

The Case of Animal Slaughtered by Children, Women and a Blind Person - Hadith 12570

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سَأَلَ الْمَرْزُبَانُ الرِّضَا ( عليه السلام ) عَنْ ذَبِيحَةِ الصَّبِيِّ قَبْلَ أَنْ يَبْلُغَ وَ ذَبِيحَةِ الْمَرْأَةِ فَقَالَ لَا بَأْسَ بِذَبِيحَةِ الْخَصِيِّ وَ الصَّبِيِّ وَ الْمَرْأَةِ إِذَا اضْطُرُّوا إِلَيْهِ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from certain persons of his people who have said the following: “Once, al-Marzuban asked al-Rida’ (a. s.), about animal slaughtered by a child who is not mature yet, and the slaughtering by women. He (the Imam) said, ‘It is not unlawful to use for food what is slaughtered by castrated people, a child and a woman if they slaughter it properly and mention the name of Allah, if they are compelled to do so in an emergency.’”

مرسل

The Case of Animal Slaughtered by Children, Women and a Blind Person - Hadith 12571

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ غَيْرِ وَاحِدٍ رَوَوْهُ عَنْهُمَا جَمِيعاً ( عليهما السلام ) أَنَّ ذَبِيحَةَ الْمَرْأَةِ إِذَا أَجَادَتِ الذَّبْحَ وَ سَمَّتْ فَلَا بَأْسَ بِأَكْلِهِ وَ كَذَلِكَ الْأَعْمَى إِذَا سُدِّدَ .

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from more than one person who has said the following: “One of the two Imam, (abu Ja‘far or abu ‘Abd Allah) (a. s.), has said, ‘If a woman slaughters an animal properly and mentions the name of Allah, then it is not unlawful to use it for food and so also is slaughtering by a blind person if he is helped in what he needs.’”

كالحسن

The Case of Animal Slaughtered by Children, Women and a Blind Person - Hadith 12572

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةِ الْخَصِيِّ فَقَالَ لَا بَأْسَ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ibrahim ibn abu al-Balad who has said the following: “I once asked abu ‘Abd Allah (a. s.), about an animal slaughtered by a castrated person. He (the Imam) said, ‘It is not unlawful to use it for food.’”

صحيح

The Case of Animal Slaughtered by Children, Women and a Blind Person - Hadith 12573

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَتْ لِعَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) جَارِيَةٌ تَذْبَحُ لَهُ إِذَا أَرَادَ .

7. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘ Abd Allah (a. s.), has said that Ali ibn al-Husayn (a. s.), had a slave-girl who would slaughter animals if he (the Imam) wanted.”’

حسن

The Case of Animal Slaughtered by Children, Women and a Blind Person - Hadith 12574

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا بَلَغَ الصَّبِيُّ خَمْسَةَ أَشْبَارٍ أُكِلَتْ ذَبِيحَتُهُ .

8. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When a child grows five Ashbar (span of the hand) it is not unlawful to use for food what he has slaughtered.’”

ضعيف على المشهور

Slaughtering by the People of the Book - Hadith 12575

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةِ الذِّمِّيِّ فَقَالَ لَا تَأْكُلْهُ إِنْ سَمَّى وَ إِنْ لَمْ يُسَمِّ .

1. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from Mufaddaf ibn Salih from Zayd af-Shahham who has said the following: “Once abu ‘ Abd Allah (a. s.), was asked about the slaughtering of the taxpayers (who are non-Muslims). He (the Imam) said, ‘Do not use it for food even if he has mentioned the name of Allah or not.’”

ضعيف

Slaughtering by the People of the Book - Hadith 12576

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنِ الْحُسَيْنِ بْنِ الْمُنْذِرِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا قَوْمٌ نَخْتَلِفُ إِلَى الْجَبَلِ وَ الطَّرِيقُ بَعِيدٌ بَيْنَنَا وَ بَيْنَ الْجَبَلِ فَرَاسِخُ فَنَشْتَرِي الْقَطِيعَ وَ الِاثْنَيْنِ وَ الثَّلَاثَةَ وَ يَكُونُ فِي الْقَطِيعِ أَلْفٌ وَ خَمْسُمِائَةِ شَاةٍ وَ أَلْفٌ وَ سِتُّمِائَةِ شَاةٍ وَ أَلْفٌ وَ سَبْعُمِائَةِ شَاةٍ فَتَقَعُ الشَّاةُ وَ الِاثْنَتَانِ وَ الثَّلَاثَةُ فَنَسْأَلُ الرُّعَاةَ الَّذِينَ يَجِيئُونَ بِهَا عَنْ أَدْيَانِهِمْ فَيَقُولُونَ نَصَارَىقَالَ فَقُلْتُ أَيُّ شَيْ‏ءٍ قَوْلُكَ فِي ذَبِيحَةِ الْيَهُودِ وَ النَّصَارَى فَقَالَ يَا حُسَيْنُ الذَّبِيحَةُ بِالِاسْمِ وَ لَا يُؤْمَنُ عَلَيْهَا إِلَّا أَهْلُ التَّوْحِيدِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Hanan ibn Sadir from al— Husayn ibn al— Mundhir who has said the following: “I once said to abu ‘Abd Allah (a. s.), that we often meet a people from the mountains, the distance between us is quite far to the mountains by many Farsakh (a certain unit of measurement for distance). We buy one, two or three flocks and every flock numbers one thousand five hundred, one thousand six hundred or one thousand seven hundred sheep. Then two or three sheep are cut (killed) and we ask the shepherd about their religion. They say that they are Christians. What do you say about the slaughtering by Jews and Christians? He (the Imam) said, ‘O al-Husayn, ‘Slaughtering is by name and no one can be trusted in this matter except people who believe in the Oneness of Allah.’”

حسن أو موثق

Slaughtering by the People of the Book - Hadith 12577

وَ عَنْهُ عَنْ حَنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْحُسَيْنَ بْنَ الْمُنْذِرِ رَوَى عَنْكَ أَنَّكَ قُلْتَ إِنَّ الذَّبِيحَةَ بِالِاسْمِ وَ لَا يُؤْمَنُ عَلَيْهَا إِلَّا أَهْلُهَا فَقَالَ إِنَّهُمْ أَحْدَثُوا فِيهَا شَيْئاً لَا أَشْتَهِيهِقَالَ حَنَانٌ فَسَأَلْتُ نَصْرَانِيّاً فَقُلْتُ لَهُ أَيُّ شَيْ‏ءٍ تَقُولُونَ إِذَا ذَبَحْتُمْ فَقَالَ نَقُولُ بِاسْمِ الْمَسِيحِ .

3. It is narrated from the narrator of the previous Hadith from Hanan who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘Al-Husayn ibn al-Mundhir has narrated from you that you have said, “Slaughtering is by name and you cannot trust for it in (slaughtering) except the people of the name.’” He (the Imam) said, ‘They have invented in it something that I do not like.’ Hanan has said, ‘I asked a Christian about what they say when slaughtering.’ He said, ‘We say, “In the name of al-Masih.’”

موثق

Slaughtering by the People of the Book - Hadith 12578

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ نَصَارَى الْعَرَبِ أَ تُؤْكَلُ ذَبِيحَتُهُمْ فَقَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَنْهَى عَنْ ذَبَائِحِهِمْ وَ صَيْدِهِمْ وَ مُنَاكَحَتِهِمْ .

4. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn abu Nasr from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), if animal slaughtered by the Christian Arabs can be used for food. He (the Imam) said, ‘Ali ibn al-Husayn (a. s.), would prohibit using what they slaughtered for food, as well as their hunting and marriage with them.’”

ضعيف على المشهور

Slaughtering by the People of the Book - Hadith 12579

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ ذَبِيحَةِ الْيَهُودِيِّ وَ النَّصْرَانِيِّ فَقَالَ لَا تَقْرَبُوهَا .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from abu al-Mighra’ from Sama‘ah who has said the following: “I once asked abu Ibrahim (a. s.), about the animals slaughtered by the Jews and Christians. He (the Imam) said, ‘Do not go close to such slaughtered animals.’”

موثق

Slaughtering by the People of the Book - Hadith 12580

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا نَكُونُ بِالْجَبَلِ فَنَبْعَثُ الرُّعَاةَ فِي الْغَنَمِ فَرُبَّمَا عَطِبَتِ الشَّاةُ أَوْ أَصَابَهَا الشَّيْ‏ءُ فَيَذْبَحُونَهَا فَنَأْكُلُهَا فَقَالَ ( عليه السلام ) هِيَ الذَّبِيحَةُ وَ لَا يُؤْمَنُ عَلَيْهَا إِلَّا مُسْلِمٌ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar from al-Husayn ibn ‘Abd Allah who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘We go to the mountains and send the shepherds to look after the sheep. Perhaps a sheep becomes injured and they slaughter it; if we can use it for food. He (the Imam) said, ‘It is a matter of proper slaughtering, thus, no one can be trusted in it except a Muslim.’”

مجهول

Slaughtering by the People of the Book - Hadith 12581

وَ عَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ قَالَ اصْطَحَبَ الْمُعَلَّى بْنُ خُنَيْسٍ وَ ابْنُ أَبِي يَعْفُورٍ فِي سَفَرٍ فَأَكَلَ أَحَدُهُمَا ذَبِيحَةَ الْيَهُودِ وَ النَّصَارَى وَ أَبَى الْآخَرُ عَنْ أَكْلِهَا فَاجْتَمَعَا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَخْبَرَاهُ فَقَالَ أَيُّكُمَا الَّذِي أَبَى قَالَ أَنَا قَالَ أَحْسَنْتَ .

7. It is narrated from the narrator of the previous Hadith from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar from al-Husayn ibn ‘ Abd Allah who has said the following: “At one time I travelled with al-Mu‘alla’ ibn Khunays and ibn abu Ya’fur. One of them used the flesh of the animal slaughtered by Jews and Christians and the other abstained. They both went to visit abu ‘Abd Allah (a. s.), and informed him of their story. He (the Imam) asked, ‘Which one of you abstained?’ He (one of them) said, ‘I abstained.’ He (the Imam) said, ‘You have done the right thing.’”

مجهول

Slaughtering by the People of the Book - Hadith 12582

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ إِنَّ لَنَا جَاراً قَصَّاباً فَيَجِي‏ءُ بِيَهُودِيٍّ فَيَذْبَحُ لَهُ حَتَّى يَشْتَرِيَ مِنْهُ الْيَهُودُ فَقَالَ لَا تَأْكُلْ مِنْ ذَبِيحَتِهِ وَ لَا تَشْتَرِ مِنْهُ .

8. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from al-Husayn al-Ahmasiy who has said the following: “Once a man said to ‘Abd Allah (a. s.), ‘I pray to Allah to keep you well, we have a neighbor who is a butcher and he brings Jews who slaughter for him so that Jews can buy from him.’ He (the Imam) said, ‘Do not use for food what he sells and do not buy from him.’”

حسن

Slaughtering by the People of the Book - Hadith 12583

ابْنُ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ هُوَ الِاسْمُ فَلَا يُؤْمَنُ عَلَيْهِ إِلَّا مُسْلِمٌ .

9. Ibn abu ‘Umayr has narrated from al-Husayn al-Ahmasiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is a matter of the name (mentioning the name of Allah), thus, no one can be trusted in it except a Muslim.’”

حسن

Slaughtering by the People of the Book - Hadith 12584

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ قُتَيْبَةَ الْأَعْشَى قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا عِنْدَهُ فَقَالَ لَهُ الْغَنَمُ يُرْسَلُ فِيهَا الْيَهُودِيُّ وَ النَّصْرَانِيُّ فَتَعْرِضُ فِيهَا الْعَارِضَةُ فَيَذْبَحُ أَ نَأْكُلُ ذَبِيحَتَهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تُدْخِلْ ثَمَنَهَا مَالَكَ وَ لَا تَأْكُلْهَا فَإِنَّمَا هُوَ الِاسْمُ وَ لَا يُؤْمَنُ عَلَيْهِ إِلَّا مُسْلِمٌفَقَالَ لَهُ الرَّجُلُ قَالَ اللَّهُ تَعَالَى الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّباتُ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ أَبِي ( عليه السلام ) يَقُولُ إِنَّمَا هُوَ الْحُبُوبُ وَ أَشْبَاهُهَا .

10. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn ’Isma‘il from Ali ibn al-Nu’man from ibn Muskan from Qutaybah al-A‘sha’ who has said the following: “A man once asked abu ‘Abd Allah (a. s.), when I was with him (the Imam) and said, ‘Sheep are sent to Jews and Christian for maintenance and something happens and it is slaughtered; if I can use it for food. Abu ‘Abd Allah (a. s.), has said, ‘Do not mix the price you receive for it with your other assets and do not use it for food. It is a matter of name (mentioning the name of Allah) and no one can be trusted in it except a Muslim.’ A man then said, ‘Allah, most High, says, ‘Today We have made the good things lawful for you and the food of the people of the book is lawful for you.’ (5:5) Abu ‘Abd Allah (a. s.), then said to him, ‘My father (a. s.), would say that it is about grains and similar things.’”

صحيح

Slaughtering by the People of the Book - Hadith 12585

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَ عَبْدِ اللَّهِ بْنِ طَلْحَةَ قَالَ ابْنُ سِنَانٍ قَالَ إِسْمَاعِيلُ بْنُ جَابِرٍ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَأْكُلْ مِنْ ذَبَائِحِ الْيَهُودِ وَ النَّصَارَى وَ لَا تَأْكُلْ فِي آنِيَتِهِمْ .

11. A number of our people have narrated from Sahl ibn Ziyad from Ya‘qub ibn Yazid from Muhammad ibn Sinan from ’Isma‘il ibn Jabir and ‘Abd Allah ibn Talhah. Ibn Sinan has said that ’Isma‘il ibn Jabir has said, the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not use for food what is slaughtered by Jews and Christians and do not eat in their utensils.’”

ضعيف على المشهور

Slaughtering by the People of the Book - Hadith 12586

عَنْهُ عَنِ ابْنِ سِنَانٍ عَنْ قُتَيْبَةَ الْأَعْشَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبَائِحِ الْيَهُودِ وَ النَّصَارَى فَقَالَ الذَّبِيحَةُ اسْمٌ وَ لَا يُؤْمَنُ عَلَى الِاسْمِ إِلَّا مُسْلِمٌ .

12. It is narrated from the narrator of the previous Hadith from ibn Sinan from Qutaybah al-A‘sha’ who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the animals slaughtered by Jews and Christians. He (the Imam) said, ‘Slaughtering is a matter of name (mentioning the name of Allah); no one can be trusted in it except a Muslim.’”

ضعيف على المشهور

Slaughtering by the People of the Book - Hadith 12587

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَأْكُلْ ذَبَائِحَهُمْ وَ لَا تَأْكُلْ فِي آنِيَتِهِمْ يَعْنِي أَهْلَ الْكِتَابِ .

13. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ’Isma‘il from Jabir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not use for food the animals they slaughter, do not eat in their utensils, meaning thereby people of the book.’”

ضعيف على المشهور

Slaughtering by the People of the Book - Hadith 12588

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبَائِحِ أَهْلِ الْكِتَابِ فَقَالَ لَا بَأْسَ إِذَا ذَكَرُوا اسْمَ اللَّهِ عَزَّ وَ جَلَّ وَ لَكِنِّي أَعْنِي مِنْهُمْ مَنْ يَكُونُ عَلَى أَمْرِ مُوسَى وَ عِيسَى ( عليهما السلام ) .

14. Ali ibn Ibrahim has narrated from his father from Isma’il ibn Marrar from Yunus from Mu‘awiyah ibn Wahab who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the animals slaughtered by the people of the book. He (the Imam) said, ‘It is not unlawful if they mention the name of Allah, most Majestic, most Glorious, and I mean those of them who are on the command of Moses and Jesus.’”

مجهول

Slaughtering by the People of the Book - Hadith 12589

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَا وَ أَبِي فَقُلْنَا لَهُ جَعَلَنَا اللَّهُ فِدَاكَ إِنَّ لَنَا خُلَطَاءَ مِنَ النَّصَارَى وَ إِنَّا نَأْتِيهِمْ فَيَذْبَحُونَ لَنَا الدَّجَاجَ وَ الْفِرَاخَ وَ الْجِدَاءَ أَ فَنَأْكُلُهَا قَالَ فَقَالَ لَا تَأْكُلُوهَا وَ لَا تَقْرَبُوهَا فَإِنَّهُمْ يَقُولُونَ عَلَى ذَبَائِحِهِمْ مَا لَا أُحِبُّ لَكُمْ أَكْلَهَاقَالَ فَلَمَّا قَدِمْنَا الْكُوفَةَ دَعَانَا بَعْضُهُمْ فَأَبَيْنَا أَنْ نَذْهَبَ فَقَالَ مَا بَالُكُمْ كُنْتُمْ تَأْتُونَّا ثُمَّ تَرَكْتُمُوهُ الْيَوْمَ قَالَ فَقُلْنَا إِنَّ عَالِماً لَنَا ( عليه السلام ) نَهَانَا وَ زَعَمَ أَنَّكُمْ تَقُولُونَ عَلَى ذَبَائِحِكُمْ شَيْئاً لَا يُحِبُّ لَنَا أَكْلَهَا فَقَالَ مَنْ هَذَا الْعَالِمُ هَذَا وَ اللَّهِ أَعْلَمُ النَّاسِ وَ أَعْلَمُ مَنْ خَلَقَ اللَّهُ صَدَقَ وَ اللَّهِ إِنَّا لَنَقُولُ بِسْمِ الْمَسِيحِ ( عليه السلام ) .

15. Ali ibn Ibrahim has narrated from his father from Hanan ibn Sadir who has said the following: “Once my father and I visited abu ‘Abd Allah (a. s.), and said, ‘We pray to Allah to keep our souls in service for your cause, we have Christian associates and they slaughter for us chickens and goats; if we can eat thereof. He (the Imam) said, ‘Do not eat and do not get close to it; what they say on it is something because of which I do not like if you to eat thereof.’ He (the narrator) has said, when we arrived in al-Kufah certain ones of them invited us and we declined their invitation. He asked about the reason saying, ‘You were coming to us and now you have refused.’ We replied, ‘Our scholar (a. s.), prohibited and he thinks that you say something on what you slaughter because of which he does not like that we eat thereof.’ He then asked, ‘Who is your scholar? He by Allah, is the most knowledgeable of all people and more knowledgeable than what Allah has created. He has spoken the truth by Allah. We say, ‘In the name of al-Masih (a. s.).’”

حسن أو موثق

Slaughtering by the People of the Book - Hadith 12590

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةِ أَهْلِ الْكِتَابِ قَالَ فَقَالَ وَ اللَّهِ مَا يَأْكُلُونَ ذَبَائِحَكُمْ فَكَيْفَ تَسْتَحِلُّونَ أَنْ تَأْكُلُوا ذَبَائِحَهُمْ إِنَّمَا هُوَ الِاسْمُ وَ لَا يُؤْمَنُ عَلَيْهَا إِلَّا مُسْلِمٌ .

16. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of his people who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the animals the people of the book slaughter. He (the Imam) said, ‘By Allah they do not eat what you slaughter; then how can you consider what they slaughter as lawful? It is a matter of name (mentioning the name of Allah), and no one can be trusted in it except a Muslim.’”

حسن

Slaughtering by the People of the Book - Hadith 12591

بَعْضُ أَصْحَابِنَا عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ قُتَيْبَةَ الْأَعْشَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَأَيْتُ عِنْدَهُ رَجُلًا يَسْأَلُهُ فَقَالَ إِنَّ لِي أَخاً فَيُسْلِفُ فِي الْغَنَمِ فِي الْجِبَالِ فَيُعْطِي السِّنَّ مَكَانَ السِّنِّ فَقَالَ أَ لَيْسَ بِطِيبَةِ نَفْسٍ مِنْ أَصْحَابِهِ قَالَ بَلَى قَالَ فَلَا بَأْسَقَالَ فَإِنَّهُ يَكُونُ لَهُ فِيهَا الْوَكِيلُ فَيَكُونُ يَهُودِيّاً أَوْ نَصْرَانِيّاً فَتَقَعُ فِيهَا الْعَارِضَةُ فَيَبِيعُهَا مَذْبُوحَةً وَ يَأْتِيهِ بِثَمَنِهَا وَ رُبَّمَا مَلَّحَهَا فَيَأْتِيهِ بِهَا مَمْلُوحَةً قَالَ فَقَالَ إِنْ أَتَاهُ بِثَمَنِهَا فَلَا يُخَالِطْهُ بِمَالِهِ وَ لَا يُحَرِّكْهُ وَ إِنْ أَتَاهُ بِهَا مَمْلُوحَةً فَلَا يَأْكُلْهَا فَإِنَّمَا هُوَ الِاسْمُ وَ لَيْسَ يُؤْمَنُ عَلَى الِاسْمِ إِلَّا مُسْلِمٌفَقَالَ لَهُ بَعْضُ مَنْ فِي الْبَيْتِ فَأَيْنَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ وَ طَعامُكُمْ حِلٌّ لَهُمْ فَقَالَ إِنَّ أَبِي ( عليه السلام ) كَانَ يَقُولُ ذَلِكَ الْحُبُوبُ وَ مَا أَشْبَهَهَا .

17. Certain persons of our people have narrated from Mansur ibn al-‘Abbas from ‘Amr ibn ‘Uthman from Qutaybah al-A’sha’ who has said the following: “I once saw a man with abu ‘Abd Allah (a. s.), who asked, ‘I have a brother in the mountains who exchanges things for other things. He (the Imam) asked, ‘Is it because of mutual agreement?’ he replied, ‘Yes, that is true.’ He (the Imam) said, ‘It then is not unlawful.’ He then said, ‘He may have an agent who is a Jew or Christians who comes across something that sells slaughtered and brings its price, or salt it then brings it salted.’ He (the Imam) said, ‘He must not eat it. It is a matter of name (mentioning the name of Allah) in which no one can be trusted except a Muslim.’ A certain person present said, ‘What about the words of Allah, most Majestic, most Glorious, “. . . the food of the people of the book is lawful for you and your food is lawful for them.’ He (the Imam) said, ‘My father (a. s.), would say that it is grains and similar things.’”

ضعيف

Reason for Unlawfulness - Hadith 12602

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عِدَّةٌ مِنْ أَصْحَابِنَا أَيْضاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَخْبِرْنِي جُعِلْتُ فِدَاكَ لِمَ حَرَّمَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْخَمْرَ وَ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِفَقَالَ إِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى لَمْ يُحَرِّمْ ذَلِكَ عَلَى عِبَادِهِ وَ أَحَلَّ لَهُمْ سِوَاهُ رَغْبَةً مِنْهُ فِيمَا حَرَّمَ عَلَيْهِمْ وَ لَا زُهْداً فِيمَا أَحَلَّ لَهُمْ وَ لَكِنَّهُ خَلَقَ الْخَلْقَ وَ عَلِمَ عَزَّ وَ جَلَّ مَا تَقُومُ بِهِ أَبْدَانُهُمْ وَ مَا يُصْلِحُهُمْ فَأَحَلَّهُ لَهُمْ وَ أَبَاحَهُ تَفَضُّلًا مِنْهُ عَلَيْهِمْ بِهِ تَبَارَكَ وَ تَعَالَى لِمَصْلَحَتِهِمْ وَ عَلِمَ مَا يَضُرُّهُمْ فَنَهَاهُمْ عَنْهُ وَ حَرَّمَهُ عَلَيْهِمْثُمَّ أَبَاحَهُ لِلْمُضْطَرِّ وَ أَحَلَّهُ لَهُ فِي الْوَقْتِ الَّذِي لَا يَقُومُ بَدَنُهُ إِلَّا بِهِ فَأَمَرَهُ أَنْ يَنَالَ مِنْهُ بِقَدْرِ الْبُلْغَةِ لَا غَيْرِ ذَلِكَثُمَّ قَالَ أَمَّا الْمَيْتَةُ فَإِنَّهُ لَا يُدْمِنُهَا أَحَدٌ إِلَّا ضَعُفَ بَدَنُهُ وَ نَحَلَ جِسْمُهُ وَ ذَهَبَتْ قُوَّتُهُ وَ انْقَطَعَ نَسْلُهُ وَ لَا يَمُوتُ آكِلُ الْمَيْتَةِ إِلَّا فَجْأَةًوَ أَمَّا الدَّمُ فَإِنَّهُ يُورِثُ آكِلَهُ الْمَاءَ الْأَصْفَرَ وَ يُبْخِرُ الْفَمَ وَ يُنَتِّنُ الرِّيحَ وَ يُسِي‏ءُ الْخُلُقَ وَ يُورِثُ الْكَلَبَ وَ الْقَسْوَةَ فِي الْقَلْبِ وَ قِلَّةَ الرَّأْفَةِ وَ الرَّحْمَةِ حَتَّى لَا يُؤْمَنَ أَنْ يَقْتُلَ وَلَدَهُ وَ وَالِدَيْهِ وَ لَا يُؤْمَنَ عَلَى حَمِيمِهِ وَ لَا يُؤْمَنَ عَلَى مَنْ يَصْحَبُهُوَ أَمَّا لَحْمُ الْخِنْزِيرِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى مَسَخَ قَوْماً فِي صُوَرٍ شَتَّى شِبْهِ الْخِنْزِيرِ وَ الْقِرْدِ وَ الدُّبِّ وَ مَا كَانَ مِنَ الْمُسُوخِ ثُمَّ نَهَى عَنْ أَكْلِهِ لِلْمَثُلَةِ لِكَيْلَا يَنْتَفِعَ النَّاسُ بِهَا وَ لَا يُسْتَخَفَّ بِعُقُوبَتِهَاوَ أَمَّا الْخَمْرُ فَإِنَّهُ حَرَّمَهَا لِفِعْلِهَا وَ لِفَسَادِهَا وَ قَالَ مُدْمِنُ الْخَمْرِ كَعَابِدِ وَثَنٍ تُورِثُهُ الِارْتِعَاشَ وَ تَذْهَبُ بِنُورِهِ وَ تَهْدِمُ مُرُوءَتَهُ وَ تَحْمِلُهُ عَلَى أَنْ يَجْسُرَ عَلَى الْمَحَارِمِ مِنْ سَفْكِ الدِّمَاءِ وَ رُكُوبِ الزِّنَا فَلَا يُؤْمَنُ إِذَا سَكِرَ أَنْ يَثِبَ عَلَى حَرَمِهِ وَ هُوَ لَا يَعْقِلُ ذَلِكَ وَ الْخَمْرُ لَا يَزْدَادُ شَارِبُهَا إِلَّا كُلَّ سُوءٍ .

1. A number of our people have narrated from Sahl ibn Ziyad, Ali ibn Ibrahim has narrated from his father all, from ‘Amr ibn ‘Uthman from Muhammad ibn ‘Abd Allah, from certain persons of our people from abu ‘Abd Allah (a. s.). A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Aslam from ‘Abd al-Rahman ibn Salim from Mufaddal ibn ‘Umar who has said the following: “I once asked abu ‘Abd Allah (a. s.), saying, ‘I pray to Allah to keep my soul in service for your cause, why has Allah, most Blessed, most High, made wine, dead animals, blood and the flesh of pigs unlawful?’ He (the Imam) said, ‘Allah, who is free of all defects, the most High has not made such things unlawful for His servants and made certain things lawful for them because of His interest in what He has made unlawful and His dislike of what He has made lawful for them. In fact He created the creatures and He, most Majestic, most Glorious, knew what their bodies needed and what was beneficial for them; so He made such things lawful for them as a favor to them from Him, most Blessed, most High, for their well being. He knew what was harmful to them, so He prohibited them and made it unlawful to them but then He made lawful for those compelled and in the times when their bodies could not survive without it so He commanded to use it for the bare necessities and not more.’ “He (the Imam) said, ‘The dead animals are unlawful; no one must use it every now and then because it weakens their bodies, makes it thin and his power goes away, his offspring become cutoff and those who eat dead bodies die suddenly. “Blood is unlawful because eating it causes yellow fluid, bad breath, foul smell, bad moral behavior and causes an illness similar to madness, hardheartedness, lack of kindness and sympathy so much so that one may murder his children, and parents, and he cannot be trusted about his best friends and his companions. “The flesh of pigs is unlawful because Allah, most Blessed, most High, metamorphosed certain people in different shapes such as pigs, apes and bears and others. He then prohibited eating such things, it is a kind of cannibalism, so people must not take advantage of such things and must not take consequent suffering lightly. “Wine is made unlawful because of its bad effects and damages it may cause. He (the Imam) then said, ‘One who often uses wine is like a worshipper of idols, it causes tremors, takes away the light (beauty), abolishes kindness, carries him to excessive boldness against the relatives like bloodshed and fornication. He, when drunk cannot be trusted and he may disregard his sanctity when failing to understand. Drinking wine does not increase anything to one except what is worse and evil.’”

مجهول والثاتني ضعيف

Comprehensive Chapter on Animals that are not Edible - Hadith 12603

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بِسْطَامَ بْنِ مُرَّةَ عَنْ إِسْحَاقَ بْنِ حَسَّانَ عَنْ هَيْثَمِ بْنِ وَاقِدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْعَبْدِيِّ عَنْ أَبِي هَارُونَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّهُ سُئِلَ مَا قَوْلُكَ فِي هَذَا السَّمَكِ الَّذِي يَزْعُمُ إِخْوَانُنَا مِنْ أَهْلِ الْكُوفَةِ أَنَّهُ حَرَامٌ فَقَالَ أَبُو سَعِيدٍ سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ الْكُوفَةُ جُمْجُمَةُ الْعَرَبِ وَ رُمْحُ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ كَنْزُ الْإِيمَانِ فَخُذْ عَنْهُمْ أُخْبِرُكَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مَكَثَ بِمَكَّةَ يَوْماً وَ لَيْلَةً يَطْوِي ثُمَّ خَرَجَ وَ خَرَجْتُ مَعَهُ فَمَرَرْنَا بِرِفْقَةٍ جُلُوسٍ يَتَغَدَّوْنَ فَقَالُوا يَا رَسُولَ اللَّهِ الْغَدَاءَ فَقَالَ لَهُمْ نَعَمْ أَفْرِجُوا لِنَبِيِّكُمْفَجَلَسَ بَيْنَ رَجُلَيْنِ وَ جَلَسْتُ وَ تَنَاوَلَ رَغِيفاً فَصَدَعَ بِنِصْفِهِ ثُمَّ نَظَرَ إِلَى أُدْمِهِمْ فَقَالَ مَا أُدْمُكُمْ هَذَا فَقَالُوا الْجِرِّيثُ يَا رَسُولَ اللَّهِ فَرَمَى بِالْكِسْرَةِ مِنْ يَدِهِ وَ قَامَقَالَ أَبُو سَعِيدٍ وَ تَخَلَّفْتُ بَعْدَهُ لِأَنْظُرَ مَا رَأْيُ النَّاسِ فَاخْتَلَفَ النَّاسُ فِيمَا بَيْنَهُمْ فَقَالَتْ طَائِفَةٌ حَرَّمَ رَسُولُ اللَّهِ الْجِرِّيثَ وَ قَالَتْ طَائِفَةٌ لَمْ يُحَرِّمْهُ وَ لَكِنْ عَافَهُ فَلَوْ كَانَ حَرَّمَهُ لَنَهَانَا عَنْ أَكْلِهِ قَالَ فَحَفِظْتُ مَقَالَتَهُمْ وَ تَبِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) جَوَاداً حَتَّى لَحِقْتُهُثُمَّ غَشِينَا رِفْقَةً أُخْرَى يَتَغَدَّوْنَ فَقَالُوا يَا رَسُولَ اللَّهِ الْغَدَاءَ فَقَالَ نَعَمْ أَفْرِجُوا لِنَبِيِّكُمْ فَجَلَسَ بَيْنَ رَجُلَيْنِ وَ جَلَسْتُ مَعَهُ فَلَمَّا أَنْ تَنَاوَلَ كِسْرَةً نَظَرَ إِلَى أُدْمِ الْقَوْمِ فَقَالَ مَا أُدْمُكُمْ هَذَا قَالُوا ضَبٌّ يَا رَسُولَ اللَّهِ فَرَمَى بِالْكِسْرَةِ وَ قَامَقَالَ أَبُو سَعِيدٍ فَتَخَلَّفْتُ بَعْدُ فَإِذَا النَّاسُ فِرْقَتَانِ فَقَالَتْ فِرْقَةٌ حَرَّمَهُ رَسُولُ اللَّهِ فَمِنْ هُنَاكَ لَمْ يَأْكُلْهُ وَ قَالَتْ فِرْقَةٌ أُخْرَى إِنَّمَا عَافَهُ وَ لَوْ حَرَّمَهُ لَنَهَانَا عَنْ أَكْلِهِ ثُمَّ تَبِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حَتَّى لَحِقْتُهُفَمَرَرْنَا بِأَصْلِ الصَّفَا وَ بِهَا قُدُورٌ تَغْلِي فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ عَرَّجْتَ عَلَيْنَا حَتَّى تُدْرِكَ قُدُورَنَا فَقَالَ لَهُمْ وَ مَا فِي قُدُورِكُمْ فَقَالُوا حُمُرٌ لَنَا كُنَّا نَرْكَبُهَا فَقَامَتْ فَذَبَحْنَاهَا فَدَنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنَ الْقُدُورِ فَأَكْفَأَهَا بِرِجْلِهِ ثُمَّ انْطَلَقَ جَوَاداً وَ تَخَلَّفْتُ بَعْدَهُ فَقَالَ بَعْضُهُمْ حَرَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَحْمَ الْحَمِيرِ وَ قَالَ بَعْضُهُمْ كَلَّا إِنَّمَا أَفْرَغَ قُدُورَكُمْ حَتَّى لَا تَعُودُوا فَتَذْبَحُوا دَوَابَّكُمْقَالَ أَبُو سَعِيدٍ فَبَعَثَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَيَّ فَلَمَّا جِئْتُهُ قَالَ يَا أَبَا سَعِيدٍ ادْعُ لِي بِلَالًا فَلَمَّا جِئْتُهُ بِبِلَالٍ قَالَ يَا بِلَالُ اصْعَدْ أَبَا قُبَيْسٍ فَنَادِ عَلَيْهِ أَنَّ رَسُولَ اللَّهِ حَرَّمَ الْجِرِّيَّ وَ الضَّبَّ وَ الْحَمِيرَ الْأَهْلِيَّةَ أَلَا فَاتَّقُوا اللَّهَ جَلَّ وَ عَزَّ وَ لَا تَأْكُلُوا مِنَ السَّمَكِ إِلَّا مَا كَانَ لَهُ قِشْرٌ وَ مَعَ الْقِشْرِ فُلُوسٌ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى مَسَخَ سَبْعَمِائَةِ أُمَّةٍ عَصَوُا الْأَوْصِيَاءَ بَعْدَ الرُّسُلِ فَأَخَذَ أَرْبَعُمِائَةٍ مِنْهُمْ بَرّاً وَ ثَلَاثُمِائَةٍ بَحْراًثُمَّ تَلَا هَذِهِ الْآيَةَ فَجَعَلْناهُمْ أَحادِيثَ وَ مَزَّقْناهُمْ كُلَّ مُمَزَّقٍ .

1. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from Bistam ibn Murrah from Ishaq ibn Hassan from Haytham ibn Waqid from Ali ibn al-Hassan al-‘Abdiy from abu Harun from abu Sa‘id al-Khudriy who was asked about the following: “Abu Harun once asked abu Sa‘id al-Khudriy, ‘What do you say about this fish that our brothers in al- Kufah use for food, is it unlawful?’ Abu Sa‘id said, ‘I heard the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, saying, “Al-Kufah is the skull and the spear of Allah, most Blessed, most High, and the mine of faith, thus you must accept from them. I can inform you that the Messenger of Allah stayed in Makkah one day and one night hungry. Then he went out and I went with him (the Messenger of Allah). We passed by a group of friends who were eating lunch. They said, ‘O Messenger of Allah, join us for lunch.’ He (the Messenger of Allah) said, ‘Yes, make room for your Prophet.’ He (the Messenger of Allah) sat between two men and I also sat down. He (the Messenger of Allah) took a loaf and made it into two portions, then he (the Messenger of Allah) looked at their curry and asked, ‘What your curry is made of?’ They replied, ‘It is made of eel, O Messenger of Allah.’ He (the Messenger of Allah) threw the piece of bread from his hand and left. Abu Sa‘id has said, ‘I stayed behind to find out people’s opinion. People differed. One group said that the Messenger of Allah has made it (eel) unlawful. The other group said, ‘He (the Messenger of Allah) did not make it unlawful but just left, had he made it unlawful he would have prohibitted eating it.’ He (abu Sa‘id) has said, ‘I memorized what they had said and followed running to join the Messenger of Allah, then we met a group of friends eating lunch; and they asked, ‘O Messenger of Allah, join us for lunch.’ He (the Messenger of Allah) said, ‘Yes, make room for your Prophet.’ He (the Messenger of Allah) sat between two men and I also sat with him. When he took a piece of bread and looked at their curry, then asked, ‘What your curry is made of?’ They replied, ‘It is made of lizard, O Messenger of Allah.’ He (the Messenger of Allah) threw the piece of bread from his hand and left. Abu Sa‘id has said, ‘I stayed behind and people differed. They were two groups. One group said, ‘The Messenger of Allah has made it unlawful and for this reason, he (the Messenger of Allah) did not eat.’ The other group said, ‘He (the Messenger of Allah) just left. Had he made it unlawful he would have prohibited us from eating.’ I then followed the Messenger of Allah until I joined him and we passed by the foot of al-Safa’ where cooking pots were boiling. They said, ‘O Messenger of Allah if you can wait until our cooking pots are ready.’ He (the Messenger of Allah) asked them, ‘What is in your cooking pots?’ They replied, ‘Our donkeys that we used to ride, have failed to move so we slaughtered them.’ The Messenger of Allah went close and turned the cooking pots with his foot, then he (the Messenger of Allah) left fast. I stayed behind and certain ones of them said, ‘The Messenger of Allah has made the flesh of donkeys unlawful’ and others said, ‘No, he did not do so. He only emptied out your cooking pots so that you never slaughter your stumpers.’ Abu Sa‘id has said that the Messenger of Allah sent for me and when I arrived in his presence he (the Messenger of Allah) said. ‘Call for me Bilal.’ When I brought Bilal in, he (the Messenger of Allah) said, ‘O Bilal climb on abu Qubays hill and announce that the Messenger of Allah has declared, eel, lizard and domestic donkeys unlawful for food. So have fear of Allah, most Majestic, most Glorious, and do not eat of fish except what has peels and the peels have scales, because Allah, most Blessed, most High, has metamorphosed seven hundred nations who had disobeyed the executors of wills after the messengers. Four hundred of them remained on land and three hundred of them went in the sea’, then he read this verse. ‘. . . We turned their existence into ancient tales by making them disintegrate totally.’ (34:19)” (The above Hadith is from ‘ Ammah narrators and its style is very different from those of the Khassah narrators).

ضعيف

Comprehensive Chapter on Animals that are not Edible - Hadith 12604

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كُلُّ ذِي نَابٍ مِنَ السِّبَاعِ وَ مِخْلَبٍ مِنَ الطَّيْرِ حَرَامٌ .

2. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Dawud ibn Farqad who has said the following: “Abu ‘Abd Allah (a. s.), has said, ’Of the beasts that which have canine teeth and of birds those which have claws are not lawful for food.’”

حسن

Comprehensive Chapter on Animals that are not Edible - Hadith 12605

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ كُلُّ ذِي نَابٍ مِنَ السِّبَاعِ وَ مِخْلَبٍ مِنَ الطَّيْرِ حَرَامٌ وَ قَالَ ( عليه السلام ) لَا تَأْكُلْ مِنَ السِّبَاعِ شَيْئاً.

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Of the beasts that which have canine teeth and of birds that which have claws are not lawful for food.’ He (the Imam) has said, ‘Do not use any of the beasts for food.’”

حسن

Comprehensive Chapter on Animals that are not Edible - Hadith 12606

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ يَعْنِي مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) أَ يَحِلُّ أَكْلُ لَحْمِ الْفِيلِ فَقَالَ لَا قُلْتُ وَ لِمَ قَالَ ( عليه السلام ) لِأَنَّهُ مَثُلَةٌ وَ قَدْ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ الْأَمْسَاخَ وَ لَحْمَ مَا مُثِّلَ بِهِ فِي صُوَرِهَا .

4. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘ Uthman from al-Husayn ibn Khalid who has said the following: “I once asked abu al-Hassan, Musa ibn Ja‘far (a. s.), about the flesh of elephants. He (the Imam) said, ‘No, it is not lawful for food.’ I then asked, ‘Why is it so?’ He (the Imam) said, ‘It has deformities and Allah, most Majestic, most Glorious, has made what is metamorphosed unlawful for food as well as the flesh of what is deformed in its shape.”’

مجهول

Comprehensive Chapter on Animals that are not Edible - Hadith 12607

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَكْلِ الضَّبِّ فَقَالَ إِنَّ الضَّبَّ وَ الْفَأْرَةَ وَ الْقِرَدَةَ وَ الْخَنَازِيرَ مُسُوخٌ .

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about eating lizards. He (the Imam) said, ‘Lizards, rats, apes and pigs are metamorphosed.’”

حسن

Comprehensive Chapter on Animals that are not Edible - Hadith 12608

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي سَهْلٍ الْقُرَشِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ لَحْمِ الْكَلْبِ فَقَالَ هُوَ مَسْخٌ قُلْتُ هُوَ حَرَامٌ قَالَ هُوَ نَجَسٌ أُعِيدُهَا عَلَيْهِ ثَلَاثَ مَرَّاتٍ كُلَّ ذَلِكَ يَقُولُ هُوَ نَجَسٌ.

6. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Najran from ‘Asem ibn Hamid from abu Sahl al-Qarashiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the flesh of dogs. He (the Imam) said, ‘It is metamorphosed.’ I asked, ‘Is it unlawful for food?’ He (the Imam) said, ‘It is Najis (unclean). I repeat it three times for you and each one says it is Najis (unclean).”’

ضعيف على المشهور

Comprehensive Chapter on Animals that are not Edible - Hadith 12609

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ أَكْلَ كُلِّ ذِي حُمَةٍ .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah (a. s.), disliked using poisonous things for food.’”

موثق

Comprehensive Chapter on Animals that are not Edible - Hadith 12610

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْغُرَابِ الْأَبْقَعِ وَ الْأَسْوَدِ أَ يَحِلُّ أَكْلُهُمَا فَقَالَ لَا يَحِلُّ أَكْلُ شَيْ‏ءٍ مِنَ الْغِرْبَانِ زَاغٍ وَ لَا غَيْرِهِ .

8. Muhammad ibn Yahya has narrated from al-‘Amrakiy ibn Ali from Ali ibn Ja‘far from his brother abu al-Hassan (a. s.), who has said the following: “I once asked abu al-Hassan (a. s.), about using crows of several colors and black ones, for food. He (the Imam) said, ‘None of the crows are lawful for food, zagh or others.’”

صحيح

Comprehensive Chapter on Animals that are not Edible - Hadith 12611

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الطَّاوُسُ لَا يَحِلُّ أَكْلُهُ وَ لَا بَيْضُهُ .

9. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Bakr ibn Salih from Sulayman ibn Ja‘far who has said the following: “I once asked abu al-Hassan, al-Rida’ (a. s.), about peacock. He (the Imam) said, ‘It is not lawful to use it or its eggs for food.’”

ضعيف

Comprehensive Chapter on Animals that are not Edible - Hadith 12612

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُمَا سَأَلَاهُ عَنْ أَكْلِ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْهَا وَ عَنْ أَكْلِهَا يَوْمَ خَيْبَرَ وَ إِنَّمَا نَهَى عَنْ أَكْلِهَا فِي ذَلِكَ الْوَقْتِ لِأَنَّهَا كَانَتْ حَمُولَةَ النَّاسِ وَ إِنَّمَا الْحَرَامُ مَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ فِي الْقُرْآنِ .

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Muhammad ibn Muslim and Zurarah who have said the following: “We once asked abu Ja’far (a. s.), about using domestic donkeys for food. He (the Imam) said, ’The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited it on the day of Khaybar. He (the Messenger of Allah) did so on that day because people used it for transportation. Unlawful is what Allah, most Majestic, most Glorious, has made unlawful in the Quran.’”

حسن

Comprehensive Chapter on Animals that are not Edible - Hadith 12613

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْمُسْلِمِينَ كَانُوا أَجْهَدُوا فِي خَيْبَرَ فَأَسْرَعَ الْمُسْلِمُونَ فِي دَوَابِّهِمْ فَأَمَرَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِإِكْفَاءِ الْقُدُورِ وَ لَمْ يَقُلْ إِنَّهَا حَرَامٌ وَ كَانَ ذَلِكَ إِبْقَاءً عَلَى الدَّوَابِّ .

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu al-Jarud who has said the following: “I once heard abu Ja’far, Alayhi al-Salam, saying, ’Muslims during the days of Khaybar faced difficulties and they rushed their stumpers. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, commanded that the cooking pots must be emptied (of cooking donkey flesh) and did not say it is unlawful for food. It was to preserve stumpers.’”

ضعيف

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مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ لُحُومِ الْخَيْلِ فَقَالَ لَا تَأْكُلْ إِلَّا أَنْ تُصِيبَكَ ضَرُورَةٌ وَ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ فَقَالَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّهُ مَنَعَ أَكْلَهَا.

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Aban Taghlib from the one who narrated to him who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about the flesh of horses. He (the Imam) said, ‘Do not use it for food unless it is a matter of necessity, as well as the flesh of the domestic donkeys. He (the Imam) said, ’It is in the book of Ali, Alayhi al-Salam, that he (the Imam) prohibited using it for food.’”

مرسل

Comprehensive Chapter on Animals that are not Edible - Hadith 12615

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ لُحُومِ الْحَمِيرِ فَقَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ أَكْلِهَا يَوْمَ خَيْبَرَقَالَ وَ سَأَلْتُهُ عَنْ أَكْلِ الْخَيْلِ وَ الْبِغَالِ فَقَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْهَا فَلَا تَأْكُلُوهَا إِلَّا أَنْ تُضْطَرُّوا إِلَيْهَا .

13. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ibn Muskan who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about the flesh of donkeys. He (the Imam) said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited using it for food on the day of Khaybar.’ I asked him (the Imam) about using horses and mules for food. He (the Imam) said, ’The Messenger of Allah has prohibited using them for food, so do not use them for food unless it is due to necessity and you are compelled.’”

صحيح

Comprehensive Chapter on Animals that are not Edible - Hadith 12616

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الْفِيلُ مَسْخٌ كَانَ مَلِكاً زَنَّاءً وَ الذِّئْبُ مَسْخٌ كَانَ أَعْرَابِيّاً دَيُّوثاً وَ الْأَرْنَبُ مَسْخٌ كَانَتِ امْرَأَةً تَخُونُ زَوْجَهَا وَ لَا تَغْتَسِلُ مِنْ حَيْضِهَا وَ الْوَطْوَاطُ مَسْخٌ كَانَ يَسْرِقُ تُمُورَ النَّاسِ وَ الْقِرَدَةُ وَ الْخَنَازِيرُ قَوْمٌ مِنْ بَنِي إِسْرَائِيلَ اعْتَدَوْا فِي السَّبْتِ وَ الْجِرِّيثُ وَ الضَّبُّ فِرْقَةٌ مِنْ بَنِي إِسْرَائِيلَ لَمْ يُؤْمِنُوا حَيْثُ نَزَلَتِ الْمَائِدَةُ عَلَى عِيسَى ابْنِ مَرْيَمَ ( عليه السلام ) فَتَاهُوا فَوَقَعَتْ فِرْقَةٌ فِي الْبَحْرِ وَ فِرْقَةٌ فِي الْبَرِّ وَ الْفَأْرَةُ فَهِيَ الْفُوَيْسِقَةُ وَ الْعَقْرَبُ كَانَ نَمَّاماً وَ الدُّبُّ وَ الزُّنْبُورُ كَانَتْ لَحَّاماً يَسْرِقُ فِي الْمِيزَانِ .

14. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn al-Hassan al-Ash‘ariy who has said the following: “Abu al-Hassan, al-Rida’, Alayhi al-Salam, has said, ‘The Elephant is metamorphosed, he was a king who fornicated. The wolf is metamorphosed. He was an A’rabi and a pimp. The Fox is metamorphosed. She was a woman who cheated her husband and would not take Ghusl (bath) because of her Hayd (menses). The Bat is metamorphosed. He stole people’s dates. The apes and pigs were from people of banu Israel who transgressed on Sabat. Eel and lizard are from a group of banu Israel who did not believe in the table sent for Jesus, son of Mary Alayhi al-Salam. They strayed, one group fell in the sea and one group remained on land. The Rat is metamorphosed; it is the indecent woman. The scorpion is metamorphosed. It was a taleteller. The bear is metamorphosed and the wasp was a butcher who stole from the balance.’”

مجهول

Comprehensive Chapter on Animals that are not Edible - Hadith 12617

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ قَالَ سُئِلَ الرِّضَا ( عليه السلام ) عَنِ الْغُرَابِ الْأَبْقَعِ فَقَالَ إِنَّهُ لَا يُؤْكَلُ وَ قَالَ وَ مَنْ أَحَلَّ لَكَ الْأَسْوَدَ .

15. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Muslim from abu Yahya al-Wasitiy who has said the following: “Al-Rida’ (a. s.), was asked about the crow of several colors; if it can be use for food. He (the Imam) said, ‘Who is he that has made the black lawful for you for food?”’

مجهول

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عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الطَّاوُسُ مَسْخٌ كَانَ رَجُلًا جَمِيلًا فَكَابَرَ امْرَأَةَ رَجُلٍ مُؤْمِنٍ تُحِبُّهُ فَوَقَعَ بِهَا ثُمَّ رَاسَلَتْهُ بَعْدُ فَمَسَخَهُمَا اللَّهُ عَزَّ وَ جَلَّ طَاوُسَيْنِ أُنْثَى وَ ذَكَراً وَ لَا يُؤْكَلُ لَحْمُهُ وَ لَا بَيْضُهُ .

16. A number of our people have narrated from Ahmad ibn Muhammad from Bakr ibn Salih from Sulayman al-Ja‘fariy who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘The Peacock is metamorphosed. He was a beautiful man. He treated with disregard the woman of a believing man. The woman loved him and he fell on her, then continued and was metamorphosed by Allah, most Majestic, most Glorious, in the form of male and female. It is not edible, in the form of flesh or its eggs.’”

ضعيف

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عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَأْكُولِ مِنَ الطَّيْرِ وَ الْوَحْشِ فَقَالَ حَرَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلَّ ذِي مِخْلَبٍ مِنَ الطَّيْرِ وَ كُلَّ ذِي نَابٍ مِنَ الْوَحْشِفَقُلْتُ إِنَّ النَّاسَ يَقُولُونَ مِنَ السَّبُعِ فَقَالَ لِي يَا سَمَاعَةُ السَّبُعُ كُلُّهُ حَرَامٌ وَ إِنْ كَانَ سَبُعاً لَا نَابَ لَهُ وَ إِنَّمَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) هَذَا تَفْصِيلًا وَ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ رَسُولُهُ ( صلى الله عليه وآله ) الْمُسُوخَ جَمِيعَهَا فَكُلِ الْآنَ مِنْ طَيْرِ الْبَرِّ مَا كَانَتْ لَهُ حَوْصَلَةٌ وَ مِنْ طَيْرِ الْمَاءِ مَا كَانَ لَهُ قَانِصَةٌ كَقَانِصَةِ الْحَمَامِ لَا مَعِدَةٌ كَمَعِدَةِ الْإِنْسَانِ وَ كُلُّ مَا صَفَّ وَ هُوَ ذُو مِخْلَبٍ فَهُوَ حَرَامٌ وَ الصَّفِيفُ كَمَا يَطِيرُ الْبَازِي وَ الصَّقْرُ وَ الْحِدَأَةُ وَ مَا أَشْبَهَ ذَلِكَ وَ كُلُّ مَا دَفَّ فَهُوَ حَلَالٌ وَ الْحَوْصَلَةُ وَ الْقَانِصَةُ يُمْتَحَنُ بِهَا مِنَ الطَّيْرِ مَا لَا يُعْرَفُ طَيَرَانُهُ وَ كُلُّ طَيْرٍ مَجْهُولٍ .

1. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Sama‘ah ibn Mehran who has said the following: “I once asked abu ‘Abd Allah (a. s.), about edible birds and beasts (animals). He (the Imam) said, The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited using for food of every bird that has claws and beast that has canine teeth.’ He (the Imam) said, ‘O Sama‘ah, all beasts are inedible; even if it is a beast that does not have canine teeth. The Messenger of Allah has mentioned canine teeth for explanation. Allah, most Majestic, most Glorious, and His Messenger prohibited all metamorphosed animals. From the birds on land you can use for food that which has craw, and from the sea birds that which has gizzard like the gizzard of pigeons; not stomach like the stomach of human beings. Every bird which flies straight and has claws is not edible, and so also are the straight fliers like falcons and hawks and al- Hida’ah (a bird that hunts rats) and similar birds that flap their wings in flight and have craws or gizzard which defines every edible bird that cannot be distinguished from its flight and the unknown ones.’”

حسن أو موثق

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مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الطَّيْرُ مَا يُؤْكَلُ مِنْهُ فَقَالَ لَا يُؤْكَلُ مِنْهُ مَا لَمْ تَكُنْ لَهُ قَانِصَةٌ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Ibn abu Najran from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about what is edible of birds. He (the Imam) said, ‘None of them is edible unless it has a craw.”’

صحيح

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عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ الزَّيَّاتِ عَنْ زُرَارَةَ أَنَّهُ قَالَ وَ اللَّهِ مَا رَأَيْتُ مِثْلَ أَبِي جَعْفَرٍ ( عليه السلام ) قَطُّ وَ ذَلِكَ أَنِّي سَأَلْتُهُ فَقُلْتُ أَصْلَحَكَ اللَّهُ مَا يُؤْكَلُ مِنَ الطَّيْرِ فَقَالَ كُلْ مَا دَفَّ وَ لَا تَأْكُلْ مَا صَفَّ قُلْتُ الْبَيْضُ فِي الْآجَامِ فَقَالَ مَا اسْتَوَى طَرَفَاهُ فَلَا تَأْكُلْهُ وَ مَا اخْتَلَفَ طَرَفَاهُ فَكُلْ قُلْتُ فَطَيْرُ الْمَاءِ قَالَ مَا كَانَتْ لَهُ قَانِصَةٌ فَكُلْ وَ مَا لَمْ تَكُنْ لَهُ قَانِصَةٌ فَلَا تَأْكُلْ .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ali al-Zayyat (Ali ibn Ri’ab) from Zurarah who has said the following: “I swear by Allah that I have never seen anyone like abu Ja‘far, Alayhi al-Salam. I once, said to him (the Imam), ‘I pray to Allah to keep you well, what is edible of birds?’ He (the Imam) said, ‘You can use for food all that flap their wings in flight, and do not eat what keeps its wings straight in flight.’ I then asked about eggs. He (the Imam) said, ‘All eggs with ends of similar shapes are not edible and those that have their ends of different shapes are edible.’ I then asked about the birds of water. He (the Imam) said, ‘All that have gizzards are edible and that which have no gizzard are not edible.’”

مجهول

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عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلْ مِنَ الطَّيْرِ مَا كَانَتْ لَهُ قَانِصَةٌ وَ لَا مِخْلَبَ لَهُقَالَ وَ سَأَلْتُهُ عَنْ طَيْرِ الْمَاءِ فَقَالَ مِثْلَ ذَلِكَ .

4. Ali ibn Ibrahim has narrated from his father from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘Of birds you can eat that which has gizzard and no claws.’ I then asked about birds in water and he (the Imam) said a similar thing.’”

ضعيف

Another Chapter; Signs of Edible and Inedible Birds - Hadith 12623

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلْ مِنَ الطَّيْرِ مَا كَانَتْ لَهُ قَانِصَةٌ أَوْ صِيصِيَةٌ أَوْ حَوْصَلَةٌ .

5. A number of our people have narrated from Sahl ibn Ziyad from ibn Faddal from ibn Bukayr who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘Of birds you can eat whatever has gizzard or spur of the rooster or craws.’”

ضعيف على المشهور

Another Chapter; Signs of Edible and Inedible Birds - Hadith 12624

بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَكُونُ فِي الْآجَامِ فَيَخْتَلِفُ عَلَيَّ الطَّيْرُ فَمَا آكُلُ مِنْهُ فَقَالَ كُلْ مَا دَفَّ وَ لَا تَأْكُلْ مَا صَفَّ فَقُلْتُ إِنِّي أُوتَى بِهِ مَذْبُوحاً فَقَالَ كُلْ مَا كَانَتْ لَهُ قَانِصَةٌ .

6. Certain persons of our people have narrated from ibn Jumhur from Muhammad ibn al-Qasim from ‘Abd Allah ibn abu Ya‘fur who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about birds that I find in wilderness and about which is edible. He (the Imam) said, ‘All birds that flap their wings in flight are edible and all birds that keep their wings straight in flight are not edible.’ ‘What happens if they are brought to me already slaughtered?’ He (the Imam) said, ’Eat whatever has craws.’”

مجهول

Signs of Edible and Inedible Eggs - Hadith 12625

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِذَا دَخَلْتَ أَجَمَةً فَوَجَدْتَ بَيْضاً فَلَا تَأْكُلْ مِنْهُ إِلَّا مَا اخْتَلَفَ طَرَفَاهُ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘ Abd Allah), ‘Alayhim al-Salam, about the eggs that I may find in the wilderness. He (the Imam) said, ’Do not eat unless the shape of its both ends is different.’”

ضعيف على المشهور

Signs of Edible and Inedible Eggs - Hadith 12626

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ الزَّيَّاتِ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) الْبَيْضُ فِي الْآجَامِ فَقَالَ مَا اسْتَوَى طَرَفَاهُ فَلَا تَأْكُلْ وَ مَا اخْتَلَفَ طَرَفَاهُ فَكُلْ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ali ibn al-Zayyat (Ali ibn Ri’ab) from Zurarah who has said the following: “I once asked abu Ja’far (a. s.), about the eggs that I may find in the wilderness. He (the Imam) said, ‘Do not eat whatever has its both ends of the same shape and eat that which has the ends of different shapes.’”

مجهول

Signs of Edible and Inedible Eggs - Hadith 12627

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي الْخَطَّابِ قَالَ سَأَلْتُهُ يَعْنِي أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ يَدْخُلُ الْأَجَمَةَ فَيَجِدُ فِيهَا بَيْضاً مُخْتَلِفاً لَا يَدْرِي بَيْضُ مَا هُوَ أَ بَيْضُ مَا يُكْرَهُ مِنَ الطَّيْرِ أَوْ يُسْتَحَبُّ فَقَالَ إِنَّ فِيهِ عَلَماً لَا يَخْفَى انْظُرْ إِلَى كُلِّ بَيْضَةٍ تَعْرِفُ رَأْسَهَا مِنْ أَسْفَلِهَا فَكُلْ وَ مَا يَسْتَوِي فِي ذَلِكَ فَدَعْهُ .

3. It is narrated from the narrator of the previous Hadith from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah Zurarah from abu al-Khattab who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who enters the wilderness and finds different eggs which he does not know from what kind of birds they are; if it is of birds that are undesirable or of the desirable ones. He (the Imam) said, ‘There is knowledge in it which is not unclear. If you look at each egg you can find which end is the head and which end is the bottom in which case you can eat; but if you cannot distinguish the shape of one end from the other, then leave it.’”

ضعيف

Signs of Edible and Inedible Eggs - Hadith 12628

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلْ مِنَ الْبَيْضِ مَا لَمْ يَسْتَوِ رَأْسَاهُ وَ قَالَ مَا كَانَ مِنْ بَيْضِ طَيْرِ الْمَاءِ مِثْلَ بَيْضِ الدَّجَاجِ وَ عَلَى خِلْقَتِهِ أَحَدُ رَأْسَيْهِ مُفَرْطَحٌ وَ إِلَّا فَلَا تَأْكُلْ .

4. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘If both ends of an egg are not of the same shape you then can use it for food.’ He (the Imam) said, ‘If it is of the eggs of the birds of water like the eggs of chicken with one end wider, otherwise, do not use it for food.’”

ضعيف

Signs of Edible and Inedible Eggs - Hadith 12629

بَعْضُ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَكُونُ فِي الْآجَامِ فَيَخْتَلِفُ عَلَيَّ الْبَيْضُ فَمَا آكُلُ مِنْهُ فَقَالَ كُلْ مِنْهُ مَا اخْتَلَفَ طَرَفَاهُ .

5. Certain persons of our people have narrated from Ahmad ibn Jumhur from Muhammad ibn al-Qasim from ibn abu Ya‘fur who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the eggs that I may find in the wilderness and about which ones are edible. He (the Imam) said, ‘Eat whatever is of different shapes at both ends.’”

مجهول

Lamb and Young Goats Fed with the Milk of Pigs - Hadith 12630

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ عِنْدَهُ عَنْ جَدْيٍ يَرْضِعُ مِنْ خِنْزِيرَةٍ حَتَّى كَبِرَ وَ شَبَّ وَ اشْتَدَّ عَظْمُهُ ثُمَّ إِنَّ رَجُلًا اسْتَفْحَلَهُ فِي غَنَمِهِ فَأُخْرِجَ لَهُ نَسْلٌ فَقَالَ أَمَّا مَا عَرَفْتَ مِنْ نَسْلِهِ بِعَيْنِهِ فَلَا تَقْرَبَنَّهُ وَ أَمَّا مَا لَمْ تَعْرِفْهُ فَكُلْهُ فَهُوَ بِمَنْزِلَةِ الْجُبُنِّ وَ لَا تَسْأَلْ عَنْهُ .

1. Ali ibn Ibrahim has narrated from his father from Hanan ibn Sadir who has said the following: “Once abu ‘ Abd Allah (a. s.), was asked, when I was with him (the Imam) about the young goat fed with milk from pigs until it grew up and became of strong bones; then a man used it for impregnating the flock of his sheep and young were produced. He (the Imam) said, ‘If you can find out its offspring exactly, then do not get close to it; but you can use for food those that you cannot recognize because it is like cheese; and do not ask about it.’”

حسن أو موثق

Lamb and Young Goats Fed with the Milk of Pigs - Hadith 12631

حُمَيْدُ بْنُ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ النَّهِيكِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بِشْرِ بْنِ مَسْلَمَةَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فِي جَدْيٍ يَرْضِعُ مِنْ خِنْزِيرَةٍ ثُمَّ ضَرَبَ فِي الْغَنَمِ قَالَ هُوَ بِمَنْزِلَةِ الْجُبُنِّ فَمَا عَرَفْتَ بِأَنَّهُ ضَرَبَهُ فَلَا تَأْكُلْهُ وَ مَا لَمْ تَعْرِفْهُ فَكُلْهُ .

2. Humayd ibn Ziyad has narrated from ‘Abd Allah ibn Ahmad al-Nuhaykiy from Ibn Abi ‘Umayr from Bishr ibn Muslimah who has said the following: “About the case of a young goat that is fed with the milk of a pig and it is used to impregnate the flock of sheep, abu al-Hassan, al-Rida’ (a. s.), has said, ‘It is like cheese. If you recognize its offspring exactly, then do not eat; but you can eat if you cannot recognize it.’”

موثق

Lamb and Young Goats Fed with the Milk of Pigs - Hadith 12632

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ رَفَعَهُ قَالَ قَالَ لَا تَأْكُلْ مِنْ لَحْمِ حَمَلٍ يَرْضِعُ مِنْ لَبَنِ خِنْزِيرَةٍ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Washsha’ from ‘Abd Allah ibn Sinan from abu Hamzah in a marfu‘ manner has said the following: “He (the Imam) (a. s.), do not use for food the flesh of a lamb which is fed with the milk of a pig. 5 ”

مرفوع

Lamb and Young Goats Fed with the Milk of Pigs - Hadith 12633

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَيْهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ مِنْ كُلِّ سُوءٍ امْرَأَةٌ أَرْضَعَتْ عَنَاقاً حَتَّى فُطِمَتْ وَ كَبِرَتْ وَ ضَرَبَهَا الْفَحْلُ ثُمَّ وَضَعَتْ أَ يَجُوزُ أَنْ يُؤْكَلَ لَحْمُهَا وَ لَبَنُهَا فَكَتَبَ ( عليه السلام ) فِعْلٌ مَكْرُوهٌ وَ لَا بَأْسَ بِهِ .

4. A number of our people have narrated from Ahmad ibn Muhammad from who has said the following: “I once wrote to him (the Imam) (a. s.), saying, ‘I pray to Allah to keep my soul in service for your cause against all evil, a woman has breastfed a young she-goat and weaned it. It grew up and gave birth. Is it permissible to use its milk and flesh for food?’ He (the Imam) wrote back saying, ‘It is an undesirable act but it is not unlawful.’ ”

صحيح

Lamb and Young Goats Fed with the Milk of Pigs - Hadith 12634

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) سُئِلَ عَنْ حَمَلٍ غُذِّيَ بِلَبَنِ خِنْزِيرَةٍ فَقَالَ قَيِّدُوهُ وَ اعْلِفُوهُ الْكُسْبَ وَ النَّوَى وَ الشَّعِيرَ وَ الْخُبْزَ إِنْ كَانَ اسْتَغْنَى عَنِ اللَّبَنِ فَإِنْ لَمْ يَكُنِ اسْتَغْنَى عَنِ اللَّبَنِ فَيُلْقَى عَلَى ضَرْعِ شَاةٍ سَبْعَةَ أَيَّامٍ ثُمَّ يُؤْكَلُ لَحْمُهُ.

5. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin was asked about a lamb that was fed with the milk of a pig. He (the Imam) said, ‘You must quarantine it and feed it animal feed, oil residue, nuts, barley and bread, if it is independent of milk; but if it is not independent of milk then feed it with milk of a sheep for seven days, then it can be used for food.’”

ضعيف على المشهور

Flesh of Animals that Feed on Human Feces, their Eggs and the Sheep that Drinks Wine - Hadith 12635

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلُوا لُحُومَ الْجَلَّالَاتِ وَ هِيَ الَّتِي تَأْكُلُ الْعَذِرَةَ وَ إِنْ أَصَابَكَ مِنْ عَرَقِهَا فَاغْسِلْهُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Hisham ibn Salim from abu Hamzah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not eat the flesh of animals that feed on human feces, and if their perspiration comes in contact with you, wash it clean.”

صحيح

Flesh of Animals that Feed on Human Feces, their Eggs and the Sheep that Drinks Wine - Hadith 12636

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَشْرَبْ مِنْ أَلْبَانِ الْإِبِلِ الْجَلَّالَةِ وَ إِنْ أَصَابَكَ شَيْ‏ءٌ مِنْ عَرَقِهَا فَاغْسِلْهُ .

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hafs ibn al-Bakhtariy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not drink the milk of camels that feed on human feces; and if their perspiration comes in contact with you, wash it clean.’”

حسن

Flesh of Animals that Feed on Human Feces, their Eggs and the Sheep that Drinks Wine - Hadith 12637

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الدَّجَاجَةُ الْجَلَّالَةُ لَا يُؤْكَلُ لَحْمُهَا حَتَّى تُقَيَّدَ ثَلَاثَةَ أَيَّامٍ وَ الْبَطَّةُ الْجَلَّالَةُ خَمْسَةَ أَيَّامٍ وَ الشَّاةُ الْجَلَّالَةُ عَشَرَةَ أَيَّامٍ وَ الْبَقَرَةُ الْجَلَّالَةُ عِشْرِينَ يَوْماً وَ النَّاقَةُ أَرْبَعِينَ يَوْماً .

3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ’Amir al-Mu’minin has said, “If a chicken feeds on human feces, it cannot be used for food until it is quarantined for three days. ‘If it is a duck, quarantine time is five days, for a sheep for ten days, for a cow twenty days and for a camel it is forty days.’”

ضعيف على المشهور

Flesh of Animals that Feed on Human Feces, their Eggs and the Sheep that Drinks Wine - Hadith 12638

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي شَاةٍ تَشْرَبُ خَمْراً حَتَّى سَكِرَتْ ثُمَّ ذُبِحَتْ عَلَى تِلْكَ الْحَالِ قَالَ لَا يُؤْكَلُ مَا فِي بَطْنِهَا .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from abu Jamilah from Zayd al-Shahham who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a sheep drinks wine until it is drunk, then is slaughtered in that condition, the contents of its inside are not edible.’”

ضعيف

Flesh of Animals that Feed on Human Feces, their Eggs and the Sheep that Drinks Wine - Hadith 12639

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ أُكَيْلٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي شَاةٍ شَرِبَتْ بَوْلًا ثُمَّ ذُبِحَتْ قَالَ فَقَالَ يُغْسَلُ مَا فِي جَوْفِهَا ثُمَّ لَا بَأْسَ بِهِ وَ كَذَلِكَ إِذَا اعْتَلَفَتِ الْعَذِرَةَ وَ مَا لَمْ تَكُنْ جَلَّالَةً وَ الْجَلَّالَةُ الَّتِي يَكُونُ ذَلِكَ غِذَاءَهَا .

5. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from certain persons of our people from Ali ibn Hassa’n from Ali ibn ‘Uqbah from Musa ibn ‘Ukayl from certain persons of our people who has said the following: “About the case of a sheep that drinks urine, then is slaughtered, abu Ja‘far (a. s.), has said, ‘The contents of its inside must be washed clean, then it is not unlawful, and also if it eats feces but is not a Jallal, which is an animal that has feces as its only feed.’”

ضعيف

Flesh of Animals that Feed on Human Feces, their Eggs and the Sheep that Drinks Wine - Hadith 12640

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ الْأَدَمِيِّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْإِبِلُ الْجَلَّالَةُ إِذَا أَرَدْتَ نَحْرَهَا تَحْبِسُ الْبَعِيرَ أَرْبَعِينَ يَوْماً وَ الْبَقَرَةَ ثَلَاثِينَ يَوْماً وَ الشَّاةَ عَشَرَةَ أَيَّامٍ .

6. A number of our people have narrated from Sahl ibn Ziyad al-Adamiy from Ya’qub ibn Yazid in a marfu‘ manner has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A camel that feeds on feces; if you want to Nahr (slaughter) it, then keep it in quarantine for forty days; such a cow for thirty days and keep such a sheep for ten days.’”

ضعيف على المشهور

Flesh of Animals that Feed on Human Feces, their Eggs and the Sheep that Drinks Wine - Hadith 12641

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ رَوَى فِي الْجَلَّالَاتِ قَالَ لَا بَأْسَ بِأَكْلِهِنَّ إِذَا كُنَّ يُخْلَطْنَ .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Khashshab from Ali ibn Asbat from the one who narrated to him who has narrated the following: “About animals that feed on feces he (the Imam) (a. s.), has said, ‘If the feed of an animal is mixed with other feed besides feces, then it is not unlawful to use it for food.’”

مرسل

Flesh of Animals that Feed on Human Feces, their Eggs and the Sheep that Drinks Wine - Hadith 12642

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَكْلِ لُحُومِ الدَّجَاجِ فِي الدَّسَاكِرِ وَ هُمْ لَا يَمْنَعُونَهَا مِنْ شَيْ‏ءٍ تَمُرُّ عَلَى الْعَذِرَةِ مُخَلًّى عَنْهَا وَ عَنْ أَكْلِ بَيْضِهِنَّ فَقَالَ لَا بَأْسَ بِهِ .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Barqiy from Sa‘d ibn Sa‘d al-Ash‘ariy who has said the following: “I once asked al-Rida’ (a. s.), about the chickens in a village which move around unrestricted. They may pass by feces freely and eat thereof and about their eggs. He (the Imam) said, ‘It is not unlawful.’”

صحيح

Flesh of Animals that Feed on Human Feces, their Eggs and the Sheep that Drinks Wine - Hadith 12643

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ أَحْمَدَ بْنِ الْفَضْلِ عَنْ يُونُسَ عَنِ الرِّضَا ( عليه السلام ) فِي السَّمَكِ الْجَلَّالِ أَنَّهُ سَأَلَهُ عَنْهُ فَقَالَ يُنْتَظَرُ بِهِ يَوْماً وَ لَيْلَةً وَ قَالَ السَّيَّارِيُّ إِنَّ هَذَا لَا يَكُونُ إِلَّا بِالْبَصْرَةِوَ قَالَ فِي الدَّجَاجِ يُحْبَسُ ثَلَاثَةَ أَيَّامٍ وَ الْبَطَّةِ سَبْعَةَ أَيَّامٍ وَ الشَّاةِ أَرْبَعَةَ عَشْرَةَ يَوْماً وَ الْبَقَرَةِ ثَلَاثِينَ يَوْماً وَ الْإِبِلِ أَرْبَعِينَ يَوْماً ثُمَّ تُذْبَحُ .

9. Al-Husayn from Muhammad al-Sayyariy has narrated from Ahmad ibn al-Fudayl from Yunus who has said the following: “I once asked al-Rida’ (a. s.), about the fish that feeds on feces. He (the Imam) said, ‘It must be kept in quarantine for a day and a night, such a chicken for three days, such a duck for seven days, a sheep for fourteen days, a cow thirty days and such a camel must be kept in quarantine for forty days before being slaughtered.’”

ضعيف

Flesh of Animals that Feed on Human Feces, their Eggs and the Sheep that Drinks Wine - Hadith 12644

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي إِسْمَاعِيلَ . قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ بَيْضِ الْغُرَابِ فَقَالَ لَا تَأْكُلْهُ .

10. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from abu ’Isma‘il who has said the following: “I once asked al-Rida’ (a. s.), about the eggs of crows. He (the Imam) said, ‘Do not eat them.’”

مجهول

Flesh of Animals that Feed on Human Feces, their Eggs and the Sheep that Drinks Wine - Hadith 12645

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ بَسَّامٍ الصَّيْرَفِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الْإِبِلِ الْجَلَّالَةِ قَالَ لَا يُؤْكَلُ لَحْمُهَا وَ لَا تُرْكَبُ أَرْبَعِينَ يَوْماً .

11. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Ahmad ibn al-Hassan al-Mithamiy from Aban ibn ‘Uthman from Bassam al=Sayrafiy who has said the following: “About the case of a camel that feeds on feces, abu Ja‘far (a. s.), has said, ‘It cannot be used for food or riding for forty days.’”

ضعيف

Flesh of Animals that Feed on Human Feces, their Eggs and the Sheep that Drinks Wine - Hadith 12646

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) النَّاقَةُ الْجَلَّالَةُ لَا يُؤْكَلُ لَحْمُهَا وَ لَا يُشْرَبُ لَبَنُهَا حَتَّى تُغَذَّى أَرْبَعِينَ يَوْماً وَ الْبَقَرَةُ الْجَلَّالَةُ لَا يُؤْكَلُ لَحْمُهَا وَ لَا يُشْرَبُ لَبَنُهَا حَتَّى تُغَذَّى ثَلَاثِينَ يَوْماً وَ الشَّاةُ الْجَلَّالَةُ لَا يُؤْكَلُ لَحْمُهَا وَ لَا يُشْرَبُ لَبَنُهَا حَتَّى تُغَذَّى عَشَرَةَ أَيَّامٍ وَ الْبَطَّةُ الْجَلَّالَةُ لَا يُؤْكَلُ لَحْمُهَا حَتَّى تُرْبَطَ خَمْسَةَ أَيَّامٍ وَ الدَّجَاجَةُ ثَلَاثَةَ أَيَّامٍ .

12. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan al-Shammun from ‘Abd Allah ibn ‘Abd al- Rahman from Misma‘ who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ’Amir al-Mu’minin has said, ‘The milk and flesh of a camel that feeds on feces are not edible until it feeds on clean feed for forty days, such a cow for thirty days, such a sheep for ten days, such a duck for five days and such a chicken must be kept in quarantine for three days.’”

ضعيف

Things Inedible in Sheep and other Animals - Hadith 12647

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ حُرِّمَ مِنَ الشَّاةِ سَبْعَةُ أَشْيَاءَ الدَّمُ وَ الْخُصْيَتَانِ وَ الْقَضِيبُ وَ الْمَثَانَةُ وَ الْغُدَدُ وَ الطِّحَالُ وَ الْمَرَارَةُ .

1. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Muhammad ibn ‘Isa from ‘Ubayd Allah al-Dihqan from Durust from Ibrahim ibn ‘ Abd al-Hamid who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘Seven things in sheep are unlawful for food. Of such things is blood, testicles, penis, bladder, glands, spleen and gallbladder.”’

ضعيف

Things Inedible in Sheep and other Animals - Hadith 12648

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ رَفَعَهُ قَالَ مَرَّ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِالْقَصَّابِينَ فَنَهَاهُمْ عَنْ بَيْعِ سَبْعَةِ أَشْيَاءَ مِنَ الشَّاةِ نَهَاهُمْ عَنْ بَيْعِ الدَّمِ وَ الْغُدَدِ وَ آذَانِ الْفُؤَادِ وَ الطِّحَالِ وَ النُّخَاعِ وَ الْخُصَى وَ الْقَضِيبِفَقَالَ لَهُ بَعْضُ الْقَصَّابِينَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا الْكَبِدُ وَ الطِّحَالُ إِلَّا سَوَاءٌ فَقَالَ لَهُ كَذَبْتَ يَا لُكَعُ ائْتُونِي بِتَوْرَيْنِ مِنْ مَاءٍ أُنَبِّئْكَ بِخِلَافِ مَا بَيْنَهُمَا فَأُتِيَ بِكَبِدٍ وَ طِحَالٍ وَ تَوْرَيْنِ مِنْ مَاءٍفَقَالَ ( عليه السلام ) شُقُّوا الطِّحَالَ مِنْ وَسَطِهِ وَ شُقُّوا الْكَبِدَ مِنْ وَسَطِهِ ثُمَّ أَمَرَ ( عليه السلام ) فَمُرِسَا فِي الْمَاءِ جَمِيعاً فَابْيَضَّتِ الْكَبِدُ وَ لَمْ يَنْقُصْ شَيْ‏ءٌ مِنْهُ وَ لَمْ يَبْيَضَّ الطِّحَالُ وَ خَرَجَ مَا فِيهِ كُلُّهُ وَ صَارَ دَماً كُلُّهُ حَتَّى بَقِيَ جِلْدُ الطِّحَالِ وَ عِرْقُهُ فَقَالَ لَهُ هَذَا خِلَافُ مَا بَيْنَهُمَا هَذَا لَحْمٌ وَ هَذَا دَمٌ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasitiy in a marfu‘ manner has the following: “’Amir al-Mu’minin (a. s.), once passed by the butchers’ market and prohibited the selling of seven items in a sheep. He (the Imam) prohibited the selling of blood, glands, ears of the heart, the spleen, spinal cord, testicles and penis. Certain one of the butchers said, ‘O ’Amir al-Mu’minin, liver and spleen’ are not different. They are the same thing.’ ‘You suffer from a lack of understanding and what you say is not true’ ’Amir al-Mu’minin (a. s.), explained and then asked, ‘Bring two bowls of water. I will show the difference between the liver and spleen.’ Two bowls of water were brought and he (the Imam) said, ‘Cut the middle of the liver and cut the middle of the spleen. He (the Imam) then commanded to rub them in the water. After being rubbed in water the liver turned (a little) white but it remained the same and nothing was reduced thereof. The spleen in this process did not turn white but all of its contents came out and turned into blood, all that was left was its skin and its vein. He (the Imam) said, ‘This is the difference between the two. This is flesh and this is blood.’”

مجهول مرفوع

Things Inedible in Sheep and other Animals - Hadith 12649

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُؤْكَلُ مِنَ الشَّاةِ عَشَرَةُ أَشْيَاءَ الْفَرْثُ وَ الدَّمُ وَ الطِّحَالُ وَ النُّخَاعُ وَ الْعِلْبَاءُ وَ الْغُدَدُ وَ الْقَضِيبُ وَ الْأُنْثَيَانِ وَ الْحَيَاءُ وَ الْمَرَارَةُ .

3. A number of our people have narrated from Sahl ibn Ziyad from Ya’qub ibn Yazid from Ibn Abi ‘Umayr from certain persons of our people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Ten items in a sheep are not edible. Of such items is dung, blood, spleen, spinal cord, al- ‘Ilba ’(thyroid glands), penis, testicles, al-Haya (female genitals) and gallbladder.’”

ضعيف على المشهور

Things Inedible in Sheep and other Animals - Hadith 12650

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْهُمْ ( عليهم السلام ) قَالَ لَا يُؤْكَلُ مِمَّا يَكُونُ فِي الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ غَيْرِ ذَلِكَ مِمَّا لَحْمُهُ حَلَالٌ الْفَرْجُ بِمَا فِيهِ ظَاهِرُهُ وَ بَاطِنُهُ وَ الْقَضِيبُ وَ الْبَيْضَتَانِ وَ الْمَشِيمَةُ وَ هِيَ مَوْضِعُ الْوَلَدِ وَ الطِّحَالُ لِأَنَّهُ دَمٌ وَ الْغُدَدُ مَعَ الْعُرُوقِ وَ الْمُخُّ وَ الَّذِي يَكُونُ فِي الصُّلْبِ وَ الْمَرَارَةُ وَ الْحَدَقُ وَ الْخَرَزَةُ الَّتِي تَكُونُ فِي الدِّمَاغِ وَ الدَّمُ .

4. Ali ibn Ibrahim has narrated from his father from ’Isma’il ibn Marrar from ‘A’immah, ‘Alayhim al-Salam, who has said the following: “He (the Imam) (a. s.), has said, ‘In the edible animals like camels, cows, sheep and others certain items are not edible. Of such items are genitals, the apparent and unapparent parts, the penis and testicles, the womb which is the place of the development of the young, the spleen because it is blood, the glands with veins and marrow and that which is in the back, the gallbladder, the eyeball, the gland which is situated near the brain, and blood.’”

مجهول

Things Inedible in Sheep and other Animals - Hadith 12651

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنِ الْأَصَمِّ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا اشْتَرَى أَحَدُكُمْ لَحْماً فَلْيُخْرِجْ مِنْهُ الْغُدَدَ فَإِنَّهُ يُحَرِّكُ عِرْقَ الْجُذَامِ .

5. A number of our people have narrated from Sahl ibn Ziyad Muhammad ibn al-Hassan ibn al-Shammun from al-Asamm from Misma‘ who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), has said, ‘If anyone of you buys meat, he must take out the glands because it accelerates the vein of leprosy.’”

ضعيف

Things Inedible in Sheep and other Animals - Hadith 12652

سَهْلُ بْنُ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا أَنَّهُ كَرِهَ الْكُلْيَتَيْنِ وَ قَالَ إِنَّمَا هُمَا مَجْمَعُ الْبَوْلِ .

6. Sahl ibn Ziyad has narrated from certain persons of our people who have said the following: “He (the Imam) (a. s.), disliked the kidneys and said that they are the collectors of urine.’”

ضعيف على المشهور

The Case of the Tails of Sheep Cut off into two and the Animal Hunted - Hadith 12653

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْكَاهِلِيِّ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا عِنْدَهُ يَوْماً عَنْ قَطْعِ أَلَيَاتِ الْغَنَمِ فَقَالَ لَا بَأْسَ بِقَطْعِهَا إِذَا كُنْتَ تُصْلِحُ بِهَا مَالَكَ ثُمَّ قَالَ ( عليه السلام ) إِنَّ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) أَنَّ مَا قُطِعَ مِنْهَا مَيْتٌ لَا يُنْتَفَعُ بِهِ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from al-Kahiliy who has said the following: “Once a man asked abu ‘ Abd Allah (a. s.), when I was with him (the Imam), about the tails of sheep being cut off. He (the Imam) said, ’It is not unlawful if it serves your interest. 5 He (the Imam) then said, ’It is in the book of Ali (a. s.), that whatever is cut off from sheep, is dead and must not be used to benefit thereby.’”

ضعيف على المشهور

The Case of the Tails of Sheep Cut off into two and the Animal Hunted - Hadith 12654

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي أَلَيَاتِ الضَّأْنِ تُقْطَعُ وَ هِيَ أَحْيَاءٌ إِنَّهَا مَيْتَةٌ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ’If the tails of sheep are cut off when the sheep is alive, the tail is dead like being slaughtered improperly.’”

ضعيف على المشهور

The Case of the Tails of Sheep Cut off into two and the Animal Hunted - Hadith 12655

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ أَهْلَ الْجَبَلِ تَثْقُلُ عِنْدَهُمْ أَلَيَاتُ الْغَنَمِ فَيَقْطَعُونَهَا فَقَالَ حَرَامٌ هِيَ فَقُلْتُ جُعِلْتُ فِدَاكَ فَنَصْطَبِحُ بِهَا فَقَالَ أَ مَا عَلِمْتَ أَنَّهُ يُصِيبُ الْيَدَ وَ الثَّوْبَ وَ هُوَ حَرَامٌ .

3. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali who has said the following: “I once asked abu al-Hassan (a. s.), saying, ‘I pray to Allah to keep my soul in service for your cause, people who live in the mountains cut off the tails of their sheep because they become very large.’ He (the Imam) said, ‘It is not lawful (inedible).’ I then asked, saying, ‘I pray to Allah to keep my soul in service for your cause, can it be used in lamps for lighting during the night? He (the Imam) said, ‘You must take notice that it can come in contact with your hand and clothes and it is unlawful.’”

ضعيف على المشهور

The Case of the Tails of Sheep Cut off into two and the Animal Hunted - Hadith 12656

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ وَ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ ضَرَبَ غَزَالًا بِسَيْفِهِ حَتَّى أَبَانَهُ أَ يَأْكُلُهُ قَالَ نَعَمْ يَأْكُلُ مِمَّا يَلِي الرَّأْسَ ثُمَّ يَدَعُ الذَّنَبَ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ya‘qub ibn Yazid and Yahya ibn Mubarak from ‘Abd Allah ibn Jabalah from Ishaq ibn ‘Ammar who has said the following: “About the case of a man who strikes a deer with his sword until it is cut into two: if he can use it for food. He (the Imam) said, ‘Yes, he can use it for food, only the piece with the head and leave the tail.’”

موثق

The Case of the Tails of Sheep Cut off into two and the Animal Hunted - Hadith 12657

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رُبَّمَا رَمَيْتُ بِالْمِعْرَاضِ فَأَقْتُلُ فَقَالَ إِذَا قَطَعَهُ جَدْلَيْنِ فَارْمِ بِأَصْغَرِهِمَا وَ كُلِ الْأَكْبَرَ وَ إِنِ اعْتَدَلَا فَكُلْهُمَا .

5. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al-Fadl al-Nawfaliy from his father from certain persons of our people who has said the following: “I once asked abu ‘Abd Allah (a. s.), about my hunting with a flareless arrow and it kills. He (the Imam) said, ‘If it is cut into two pieces then throw away the smaller piece and use the larger one for food. If both are equal then use both.’”

مجهول مرسل

The Case of the Tails of Sheep Cut off into two and the Animal Hunted - Hadith 12658

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ فِي الظَّبْيِ وَ حِمَارِ الْوَحْشِ يُعْتَرَضَانِ بِالسَّيْفِ فَيُقَدَّانِ فَقَالَ لَا بَأْسَ بِأَكْلِهِمَا مَا لَمْ يَتَحَرَّكْ أَحَدُ النِّصْفَيْنِ فَإِنْ تَحَرَّكَ أَحَدُهُمَا لَمْ يُؤْكَلِ الْآخَرُ لِأَنَّهُ مَيْتَةٌ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Nadr ibn Suwayd from certain persons of our people in a marfu‘ manner the following is narrated: “About the case of a deer or wild donkey hunted with sword; if it is cut in pieces, he (the Imam) said, ‘It is not unlawful to use both pieces for food if one of them is not still moving, but if one piece moves, the other piece then is not edible because it is dead.’”

مرفوع

The Case of the Tails of Sheep Cut off into two and the Animal Hunted - Hadith 12659

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَضْرِبُ الصَّيْدَ فَيَقُدُّهُ نِصْفَيْنِ قَالَ يَأْكُلُهُمَا جَمِيعاً فَإِنْ ضَرَبَهُ وَ أَبَانَ مِنْهُ عُضْواً لَمْ يَأْكُلْ مِنْهُ مَا أَبَانَ [مِنْهُ] وَ أَكَلَ سَائِرَهُ .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “About the case of a man who hunts a prey and cuts it into two pieces, abu ‘Abd Allah (a. s.), has said, ‘He can use both of them for food but if he cuts a part only he then must not eat what is cut off but he can eat the rest.’”

موثق

Things that can be Used from a Dead Animal and things that Cannot be Used - Hadith 12660

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ كُنْتُ جَالِساً فِي مَسْجِدِ الرَّسُولِ ( صلى الله عليه وآله ) إِذَا أَقْبَلَ رَجُلٌ فَسَلَّمَ فَقَالَ مَنْ أَنْتَ يَا عَبْدَ اللَّهِ قُلْتُ رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ فَقُلْتُ مَا حَاجَتُكَ فَقَالَ لِي أَ تَعْرِفُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ( عليه السلام ) فَقُلْتُ نَعَمْ فَمَا حَاجَتُكَ إِلَيْهِ قَالَ هَيَّأْتُ لَهُ أَرْبَعِينَ مَسْأَلَةً أَسْأَلُهُ عَنْهَا فَمَا كَانَ مِنْ حَقٍّ أَخَذْتُهُ وَ مَا كَانَ مِنْ بَاطِلٍ تَرَكْتُهُ قَالَ أَبُو حَمْزَةَ فَقُلْتُ لَهُ هَلْ تَعْرِفُ مَا بَيْنَ الْحَقِّ وَ الْبَاطِلِ قَالَ نَعَمْ فَقُلْتُ لَهُ فَمَا حَاجَتُكَ إِلَيْهِ إِذَا كُنْتَ تَعْرِفُ مَا بَيْنَ الْحَقِّ وَ الْبَاطِلِ فَقَالَ لِي يَا أَهْلَ الْكُوفَةِ أَنْتُمْ قَوْمٌ مَا تُطَاقُونَ إِذَا رَأَيْتَ أَبَا جَعْفَرٍ ( عليه السلام ) فَأَخْبِرْنِيفَمَا انْقَطَعَ كَلَامِي مَعَهُ حَتَّى أَقْبَلَ أَبُو جَعْفَرٍ ( عليه السلام ) وَ حَوْلَهُ أَهْلُ خُرَاسَانَ وَ غَيْرُهُمْ يَسْأَلُونَهُ عَنْ مَنَاسِكِ الْحَجِّ فَمَضَى حَتَّى جَلَسَ مَجْلِسَهُ وَ جَلَسَ الرَّجُلُ قَرِيباً مِنْهُ قَالَ أَبُو حَمْزَةَ فَجَلَسْتُ حَيْثُ أَسْمَعُ الْكَلَامَ وَ حَوْلَهُ عَالَمٌ مِنَ النَّاسِ فَلَمَّا قَضَى حَوَائِجَهُمْ وَ انْصَرَفُوا الْتَفَتَ إِلَى الرَّجُلِ فَقَالَ لَهُ مَنْ أَنْتَ قَالَ أَنَا قَتَادَةُ بْنُ دِعَامَةَ الْبَصْرِيُّ فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) أَنْتَ فَقِيهُ أَهْلِ الْبَصْرَةِ قَالَ نَعَمْفَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) وَيْحَكَ يَا قَتَادَةُ إِنَّ اللَّهَ جَلَّ وَ عَزَّ خَلَقَ خَلْقاً مِنْ خَلْقِهِ فَجَعَلَهُمْ حُجَجاً عَلَى خَلْقِهِ فَهُمْ أَوْتَادٌ فِي أَرْضِهِ قُوَّامٌ بِأَمْرِهِ نُجَبَاءُ فِي عِلْمِهِ اصْطَفَاهُمْ قَبْلَ خَلْقِهِ أَظِلَّةً عَنْ يَمِينِ عَرْشِهِقَالَ فَسَكَتَ قَتَادَةُ طَوِيلًا ثُمَّ قَالَ أَصْلَحَكَ اللَّهُ وَ اللَّهِ لَقَدْ جَلَسْتُ بَيْنَ يَدَيِ الْفُقَهَاءِ وَ قُدَّامَ ابْنِ عَبَّاسٍ فَمَا اضْطَرَبَ قَلْبِي قُدَّامَ وَاحِدٍ مِنْهُمْ مَا اضْطَرَبَ قُدَّامَكَ قَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) وَيْحَكَ أَ تَدْرِي أَيْنَ أَنْتَ أَنْتَ بَيْنَ يَدَيْ بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيها بِالْغُدُوِّ وَ الْآصالِ. رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَ إِقامِ الصَّلاةِ وَ إِيتاءِ الزَّكاةِ فَأَنْتَ ثَمَّ وَ نَحْنُ أُولَئِكَفَقَالَ لَهُ قَتَادَةُ صَدَقْتَ وَ اللَّهِ جَعَلَنِيَ اللَّهُ فِدَاكَ وَ اللَّهِ مَا هِيَ بُيُوتُ حِجَارَةٍ وَ لَا طِينٍ قَالَ قَتَادَةُ فَأَخْبِرْنِي عَنِ الْجُبُنِّ قَالَ فَتَبَسَّمَ أَبُو جَعْفَرٍ ( عليه السلام ) ثُمَّ قَالَ رَجَعَتْ مَسَائِلُكَ إِلَى هَذَا قَالَ ضَلَّتْ عَلَيَّ فَقَالَ لَا بَأْسَ بِهِ فَقَالَ إِنَّهُ رُبَّمَا جُعِلَتْ فِيهِ إِنْفَحَةُ الْمَيِّتِ قَالَ لَيْسَ بِهَا بَأْسٌ إِنَّ الْإِنْفَحَةَ لَيْسَ لَهَا عُرُوقٌ وَ لَا فِيهَا دَمٌ وَ لَا لَهَا عَظْمٌ إِنَّمَا تَخْرُجُ مِنْ بَيْنِ فَرْثٍ وَ دَمٍثُمَّ قَالَ وَ إِنَّمَا الْإِنْفَحَةُ بِمَنْزِلَةِ دَجَاجَةٍ مَيْتَةٍ أُخْرِجَتْ مِنْهَا بَيْضَةٌ فَهَلْ تُؤْكَلُ تِلْكَ الْبَيْضَةُ فَقَالَ قَتَادَةُ لَا وَ لَا آمُرُ بِأَكْلِهَا فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) وَ لِمَ فَقَالَ لِأَنَّهَا مِنَ الْمَيْتَةِ قَالَ لَهُ فَإِنْ حُضِنَتْ تِلْكَ الْبَيْضَةُ فَخَرَجَتْ مِنْهَا دَجَاجَةٌ أَ تَأْكُلُهَا قَالَ نَعَمْ قَالَ فَمَا حَرَّمَ عَلَيْكَ الْبَيْضَةَ وَ حَلَّلَ لَكَ الدَّجَاجَةَثُمَّ قَالَ ( عليه السلام ) فَكَذَلِكَ الْإِنْفَحَةُ مِثْلُ الْبَيْضَةِ فَاشْتَرِ الْجُبُنَّ مِنْ أَسْوَاقِ الْمُسْلِمِينَ مِنْ أَيْدِي الْمُصَلِّينَ وَ لَا تَسْأَلْ عَنْهُ إِلَّا أَنْ يَأْتِيَكَ مَنْ يُخْبِرُكَ عَنْهُ .

1. A number of our people have narrated from Ahmad ibn Muhammad, from ibn Khalid from Muhammad ibn Ali from Muhammad ibn al-Fudayl from abu Hamzah al-Thumaliy who has said the following: “Once I was in the Masjid of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when a man came and offered Salam (the phrase of offering greeting of peace) and asked, ‘Who are you, O servant of Allah?’ I replied, ‘I am a man from al-Kufah.’ I then asked, ‘What do you need?’ He asked, ‘Do you know abu Ja‘far, Muhammad ibn Ali (a. s.) ?’ I replied, ‘Yes, I know him (the Imam). What do you need from him?’ He said, ‘I have prepared forty questions to ask from him for answers and then what is right and true I will accept, and what is false, leave them alone.’ Abu Hamzah has said, ‘I then asked him if he was able to distinguish between truth and falsehood.’ He replied, ‘Yes, I can do so.’ I then asked him, ‘Why do you need him when you are able to distinguish between truth and falsehood?’ He said, ‘People of al- Kufah, you are such that one cannot talk to you. If you see abu Ja‘far then inform me.’ Our conversation was not yet complete that abu Ja’far (a. s.), came with people of Khurasan around him as well as other people asking him questions about the rules of al-Hajj. He (the Imam) went to his place and sat down and the man (Qatadah) sat near him (the Imam). Abu Hamzah has said, ‘I then sat where I could hear (people) speaking. Around him (the Imam) there was a world (large group) of people. When he (the Imam) completed what the people needed and they left, he (the Imam) turned to the man and asked, ‘Who are you?’ He replied, ‘I am Qatadah ibn al-Da‘amah al-Basriy.’ Abu Ja‘far (a. s.), asked, ‘Are you faqih of people of al-Basrah?’ He replied, ‘Yes, I am their faqih.’ Abu Ja’far (a. s.), then said, ‘Fie upon you, O Qatadah. You must notice that Allah, most Majestic, most Glorious, has created creatures in His creation and has made them a barrier over His creation, and they are the pillars on His earth, protectors of His commandments, the noble ones in His knowledge whom He had chosen before His creation, while as shadows on the right of His throne.’ He (the narrator) has said that Qatadah remained silent for a long time, then said, ‘I pray to Allah to keep you well, I have sat before scholars of fiqh and before ibn ‘Abbas but my heart did not become nervous before anyone of them as it has become nervous before you.’ Abu Ja‘far (a. s.), said, ‘Fie upon you, do you realize where are sitting? You are before the houses for which Allah has declared to be raised and therein Allah is spoken of. (It happens there) in the mornings and evenings, by men who are not distracted by trade or other forms of business from speaking about Allah, performing Salat (prayer) and paying Zakat. You are in such house and we are the people therein.’ Qatadah said, ‘You have spoken the truth by Allah, I pray to Allah to keep my soul in service for your cause, by Allah they are not houses of stones and clay.’ Qatadah then asked, ‘Tell me about cheese.’ Abu Ja‘far (a. s.), smiled then said, ‘Have all of your questions ended up to this?’ He replied, ‘They have become mixed and confusing.’ He (the Imam) said, ‘It is not unlawful.’ He said, ‘What happens if perhaps rennet from a dead animal is placed in it?’ He (the Imam) said, ‘It is not unlawful because rennet does not have any veins and blood or bones. It only comes out of a dead animal from the middle of dung and blood.’ He (the Imam) then said, ‘Rennet is like an egg that comes out of a dead chicken. Is that egg edible?’ Qatadah said, ‘No, it is not edible and I do not command anyone to eat it.’ Abu Ja‘far (a. s.), asked, ‘Why do you not eat it?’ He replied, ‘Because it is dead.’ He (the Imam) then asked, ‘If that egg is hatched and it becomes a chicken will you eat the chicken?’ Qatadah replied, ‘Yes, I will do so.’ He (the Imam) then asked, ‘What is it that makes you to eat the chicken but not the egg from which it has come out?’ He (the Imam) then said, ‘The same rule applies to rennet which is like the egg. You can buy cheese from the market of Muslims from the hands of those who perform Salat (prayer) and do not ask about it, unless someone comes and informs you about it.’”

ضعيف

Things that can be Used from a Dead Animal and things that Cannot be Used - Hadith 12661

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْهُمْ ( عليهم السلام ) قَالُوا خَمْسَةُ أَشْيَاءَ ذَكِيَّةٌ مِمَّا فِيهَا مَنَافِعُ الْخَلْقِ الْإِنْفَحَةُ وَ الْبَيْضَةُ وَ الصُّوفُ وَ الشَّعْرُ وَ الْوَبَرُ لَا بَأْسَ بِأَكْلِ الْجُبُنِّ كُلِّهِ مِمَّا عَمِلَهُ مُسْلِمٌ أَوْ غَيْرُهُ وَ إِنَّمَا يُكْرَهُ أَنْ يُؤْكَلَ سِوَى الْإِنْفَحَةِ مِمَّا فِي آنِيَةِ الْمَجُوسِ وَ أَهْلِ الْكِتَابِ لِأَنَّهُمْ لَا يَتَوَقَّوْنَ الْمَيْتَةَ وَ الْخَمْرَ .

2. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from ‘A’immah, ‘Alayhim af-Salam, who has said the following: “’A’immah, ‘Alayhim al-Salam, have said, ‘Five advantageous things to people are clean. Of such things, one is rennet, eggs, wool, hairs, and fur and it is not unlawful to eat cheese. All of such things must come from the hands of Muslims or non-Muslims. It is only undesirable to eat them, except rennet, which is in the utensils of Zoroastrian and people of the book, because they do not pay attention to dead animals and wine.’”

مجهول

Things that can be Used from a Dead Animal and things that Cannot be Used - Hadith 12662

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنِ الْحُسَيْنِ بْنِ زُرَارَةَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَبِي يَسْأَلُهُ عَنِ اللَّبَنِ مِنَ الْمَيْتَةِ وَ الْبَيْضَةِ مِنَ الْمَيْتَةِ وَ إِنْفَحَةِ الْمَيْتَةِ فَقَالَ كُلُّ هَذَا ذَكِيٌّ قَالَ فَقُلْتُ لَهُ فَشَعْرُ الْخِنْزِيرِ يُعْمَلُ حَبْلًا وَ يُسْتَقَى بِهِ مِنَ الْبِئْرِ الَّتِي يُشْرَبُ مِنْهَا أَوْ يُتَوَضَّأُ مِنْهَا قَالَ لَا بَأْسَ بِهِ .وَ زَادَ فِيهِ عَلِيُّ بْنُ عُقْبَةَ وَ عَلِيُّ بْنُ الْحَسَنِ بْنِ رِبَاطٍ قَالَ وَ الشَّعْرُ وَ الصُّوفُ كُلُّهُ ذَكِيٌّ .وَ فِي رِوَايَةِ صَفْوَانَ عَنِ الْحُسَيْنِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الشَّعْرُ وَ الصُّوفُ وَ الْوَبَرُ وَ الرِّيشُ وَ كُلُّ نَابِتٍ لَا يَكُونُ مَيْتاً قَالَ وَ سَأَلْتُهُ عَنِ الْبَيْضَةِ تُخْرَجُ مِنْ بَطْنِ الدَّجَاجَةِ الْمَيْتَةِ قَالَ تَأْكُلُهَا .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from al-Husayn ibn Zurarah who has said the following: “Once I was with abu ‘Abd Allah (a. s.), and my father was asking him (the Imam) questions about milk from a dead animal, eggs from dead chickens and rennet from dead animals. He (the Imam) said, ‘All of these things are clean.’ He (the narrator) has said, ‘I then asked him (the Imam) about the hairs of pigs from which ropes are made and are used to draw water from wells for drinking or wudu.’ He (the Imam) said, ‘It is not unlawful.’ Ali ibn ‘Uqbah and Ali ibn al-Husayn ibn Ribat have added saying, ‘Hairs and wool, all of it is clean.’ In the Hadith of Safwan from al-Husayn ibn Zurarah from abu ‘Abd Allah (a. s.), it says that hairs, wool, fur and feathers and all growing things (on the body of animals which is slaughtered properly) but are not dead. He (the narrator) has said, ‘I then asked about the egg that comes from a dead chicken. He (the Imam) said, ‘You can eat it.’”

مجهول

Things that can be Used from a Dead Animal and things that Cannot be Used - Hadith 12663

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِزُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ اللَّبَنُ وَ اللِّبَأُ وَ الْبَيْضَةُ وَ الشَّعْرُ وَ الصُّوفُ وَ الْقَرْنُ وَ النَّابُ وَ الْحَافِرُ وَ كُلُّ شَيْ‏ءٍ يُفْصَلُ مِنَ الشَّاةِ وَ الدَّابَّةِ فَهُوَ ذَكِيٌّ وَ إِنْ أَخَذْتَهُ مِنْهَا بَعْدَ أَنْ تَمُوتَ فَاغْسِلْهُ وَ صَلِّ فِيهِ .

4. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), once said to Zurarah and Muhammad ibn Muslim has stated this Hadith. ‘The milk, that kind of milk which is drawn first, eggs, hairs, wool, horns, teeth, hooves and everything separated from sheep and the stumper is clean but if you take such things after the animal dies then wash it and perform Salat (prayer) with it.’”

مجهول

Things that can be Used from a Dead Animal and things that Cannot be Used - Hadith 12664

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي بَيْضَةٍ خَرَجَتْ مِنِ اسْتِ دَجَاجَةٍ مَيْتَةٍ فَقَالَ إِنْ كَانَتِ الْبَيْضَةُ اكْتَسَتِ الْجِلْدَ الْغَلِيظَ فَلَا بَأْسَ بِهَا .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “About the case of an egg which comes out of the bottom of a dead chicken, abu ‘Abd Allah (a. s.), has said, ‘If the egg is covered with its thick crust , then it is not unlawful.’”

حسن

Things that can be Used from a Dead Animal and things that Cannot be Used - Hadith 12665

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ وَ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَتَبْتُ إِلَيْهِ ( عليه السلام ) أَسْأَلُهُ عَنْ جُلُودِ الْمَيْتَةِ الَّتِي يُؤْكَلُ لَحْمُهَا إِنْ ذُكِّيَ فَكَتَبَ لَا يُنْتَفَعُ مِنَ الْمَيْتَةِ بِإِهَابٍ وَ لَا عَصَبٍ وَ كُلُّ مَا كَانَ مِنَ السِّخَالِ مِنَ الصُّوفِ إِنْ جُزَّ وَ الشَّعْرِ وَ الْوَبَرِ وَ الْإِنْفَحَةِ وَ الْقَرْنِ وَ لَا يُتَعَدَّى إِلَى غَيْرِهَا إِنْ شَاءَ اللَّهُ .

6. Ali ibn Ibrahim has narrated from al-Mukhtar ibn Muhammad ibn al-Mukhtar and Muhammad ibn al-Hassan from ‘Abd Allah ibn al- Hassan al-‘Alawiy all from al-Fath ibn Yazid al-Jurjaniy who has said the following: “I once wrote to abu al-Hassan (a. s.), asking about the skins of dead animals which are of the edible kind if slaughtered properly. He (the Imam) wrote in answer, ‘It is not permissible to benefit from the skins of dead animals or sinew (but you can benefit) from items from lambs, like wool even if they are pulled out, hairs, fur and rennet and nothing besides these by the will of Allah.’”

موثق

Things that can be Used from a Dead Animal and things that Cannot be Used - Hadith 12666

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ عَلِيِّ بْنِ أَبِي الْمُغِيرَةِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ الْمَيْتَةُ يُنْتَفَعُ مِنْهَا بِشَيْ‏ءٍ فَقَالَ لَا قُلْتُ بَلَغَنَا أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مَرَّ بِشَاةٍ مَيْتَةٍ فَقَالَ مَا كَانَ عَلَى أَهْلِ هَذِهِ الشَّاةِ إِذَا لَمْ يَنْتَفِعُوا بِلَحْمِهَا أَنْ يَنْتَفِعُوا بِإِهَابِهَا قَالَ تِلْكَ شَاةٌ كَانَتْ لِسَوْدَةَ بِنْتِ زَمْعَةَ زَوْجِ النَّبِيِّ ( صلى الله عليه وآله ) وَ كَانَتْ شَاةً مَهْزُولَةً لَا يُنْتَفَعُ بِلَحْمِهَا فَتَرَكُوهَا حَتَّى مَاتَتْ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا كَانَ عَلَى أَهْلِهَا إِذَا لَمْ يَنْتَفِعُوا بِلَحْمِهَا أَنْ يَنْتَفِعُوا بِإِهَابِهَا أَيْ تُذَكَّى .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Asem ibn Hamid from Ali ibn al-Mughirah who has said the following: “I once said to abu ‘ Abd Allah (a. s.), ‘I pray to Allah to keep my soul in service for your cause, is it permissible to benefit from dead animals?’ He (the Imam) said, ‘No, it is not permissible.’ I then said, ‘It is narrated to us from the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, that he (the Messenger of Allah) passed by a dead sheep and said, “What was wrong with the owners of this sheep? If they could not benefit from its flesh why did they not benefit from its skin?”’ He (the Imam) said, ‘That sheep belonged to Sawdah daughter of Zam‘ah, wife of the Holy Prophet. The sheep was very skinny and weak and its flesh was not useful; so they left it until it died. The Messenger of Allah then said, “What was wrong with the owners of this sheep. If they could not benefit from its flesh why did they not benefit from its skin?”’

مجهول

Unlawful to use for Food the Flesh of Animals Sexually Molested by Human Beings - Hadith 12667

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) سُئِلَ عَنِ الْبَهِيمَةِ الَّتِي تُنْكَحُ فَقَالَ حَرَامٌ لَحْمُهَا وَ كَذَلِكَ لَبَنُهَا .

1. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn Shammun from ‘Abd Allah ibn ‘Abd al- Rahman from Misma‘ who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), was asked about an animal sexually molested. ’Amir al-Mu’minin (a. s.), said, ‘Its flesh is unlawful for food as well as its milk.’”

ضعيف على المشهور

About the Flesh of a Sexually Active Ram - Hadith 12668

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ أَكْلِ لَحْمِ الْفَحْلِ وَقْتَ اغْتِلَامِهِ .

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited to use for food the flesh of a sexually active ram/”

ضعيف على المشهور

Mixing of Dead Animals with Slaughtered Clean - Hadith 12669

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ كَانَتْ لَهُ غَنَمٌ وَ بَقَرٌ وَ كَانَ يُدْرِكُ الذَّكِيَّ مِنْهَا فَيَعْزِلُهُ وَ يَعْزِلُ الْمَيْتَةَ ثُمَّ إِنَّ الْمَيْتَةَ وَ الذَّكِيَّ اخْتَلَطَا فَكَيْفَ يَصْنَعُ بِهِ فَقَالَ يَبِيعُهُ مِمَّنْ يَسْتَحِلُّ الْمَيْتَةَ وَ يَأْكُلُ ثَمَنَهُ فَإِنَّهُ لَا بَأْسَ بِهِ .

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Once abu ‘ Abd Allah (a. s.), was asked about the case of a man who had sheep and cows and he separated the clean and the dead then they became mixed and about what he should do. He (the Imam) said, ‘He can sell it to one who considers dead animals lawful then use what he receives as payment; it is not unlawful.’”

حسن

Mixing of Dead Animals with Slaughtered Clean - Hadith 12670

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنِ الْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا اخْتَلَطَ الذَّكِيُّ وَ الْمَيْتَةُ بَاعَهُ مِمَّنْ يَسْتَحِلُّ الْمَيْتَةَ وَ يَأْكُلُ ثَمَنَهُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from abu al-Mighra’ from al-Halabiy who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘If clean (properly slaughtered) become mixed with the dead ones, one can sell them to one who considers dead animals as lawful and use the payment that one receives.’”

صحيح

Another Chapter on the Above Issue - Hadith 12671

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ إِسْمَاعِيلَ بْنِ عُمَرَ عَنْ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ دَخَلَ قَرْيَةً فَأَصَابَ بِهَا لَحْماً لَمْ يَدْرِ أَ ذَكِيٌّ هُوَ أَمْ مَيِّتٌ قَالَ يَطْرَحُهُ عَلَى النَّارِ فَكُلُّ مَا انْقَبَضَ فَهُوَ ذَكِيٌّ وَ كُلُّ مَا انْبَسَطَ فَهُوَ مَيِّتٌ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad from ibn abu Nasr from ’Isma‘il ibn ‘Umar from Shu’ayb who has said the following: “It is about the case of a man who enters a town where he finds a certain amount of meat, but does not know if it is clean (properly slaughtered) or from dead animals. He (the Imam) said, ‘He can throw it on fire. If it shrinks it is clean (properly slaughtered) but if expands it is from dead animals.”’

ضعيف

The Rat that Dies in Food or Drinks - Hadith 12672

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا وَقَعَتِ الْفَأْرَةُ فِي السَّمْنِ فَمَاتَتْ فِيهِ فَإِنْ كَانَ جَامِداً فَأَلْقِهَا وَ مَا يَلِيهَا وَ كُلْ مَا بَقِيَ وَ إِنْ كَانَ ذَائِباً فَلَا تَأْكُلْهُ وَ اسْتَصْبِحْ بِهِ وَ الزَّيْتُ مِثْلُ ذَلِكَ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “Abu Ja‘far (a. s.), has stated this Hadith. ‘If a rat falls in ghee and dies in it, if it is solid, it (the rat) then must be thrown away as well as whatever has come in contact with it. If it is fluid you must not use it for food but you can use it for lighting during the night and so also is the case about oil.”’

حسن

The Rat that Dies in Food or Drinks - Hadith 12673

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُرَذٌ مَاتَ فِي سَمْنٍ أَوْ زَيْتٍ أَوْ عَسَلٍ فَقَالَ ( عليه السلام ) أَمَّا السَّمْنُ وَ الْعَسَلُ فَيُؤْخَذُ الْجُرَذُ وَ مَا حَوْلَهُ وَ الزَّيْتُ يُسْتَصْبَحُ بِهِ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mu‘awiyah ibn Wahab who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the mouse that dies in ghee or oil or honey. He (the Imam) said, ‘In the case of ghee and honey the mouse and whatever has come in contact with it can be taken out; but oil can be used only for lighting during the night.’”

صحيح

The Rat that Dies in Food or Drinks - Hadith 12674

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) سُئِلَ عَنْ قِدْرٍ طُبِخَتْ فَإِذَا فِي الْقِدْرِ فَأْرَةٌ قَالَ يُهَرَاقُ مَرَقُهَا وَ يُغْسَلُ اللَّحْمُ وَ يُؤْكَلُ .

3. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn ’Isma‘il from Ali ibn al-Nu’man from Sa‘id al-A’raj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about rat or dog that falls in ghee and oil, then it is taken out alive. He (the Imam) said, ‘It is not unlawful to use it for food.’” (In al-Tahdhib by Shaykh there is no mention of dog. It perhaps is a mistake by scribes).

ضعيف على المشهور

Mixing of Lawful Things with others in Something - Hadith 12675

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ قَدْ قَالَ سُئِلَ عَنِ الْجِرِّيِّ يَكُونُ فِي السَّفُّودِ مَعَ السَّمَكِ فَقَالَ يُؤْكَلُ مَا كَانَ فَوْقَ الْجِرِّيِّ وَ يُرْمَى مَا سَالَ عَلَيْهِ الْجِرِّيُّقَالَ وَ سُئِلَ ( عليه السلام ) عَنِ الطِّحَالِ فِي سَفُّودٍ مَعَ اللَّحْمِ وَ تَحْتَهُ خُبْزٌ وَ هُوَ الْجُوذَابُ أَ يُؤْكَلُ مَا تَحْتَهُ قَالَ نَعَمْ يُؤْكَلُ اللَّحْمُ وَ الْجُوذَابُ وَ يُرْمَى بِالطِّحَالِ لِأَنَّ الطِّحَالَ فِي حِجَابٍ لَا يَسِيلُ مِنْهُ فَإِنْ كَانَ الطِّحَالُ مَثْقُوباً أَوْ مَشْقُوقاً فَلَا تَأْكُلْ مِمَّا يَسِيلُ عَلَيْهِ الطِّحَالُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan ibn Ali from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “Abu ‘ Abd Allah (a. s.), has said that he was asked about eel and fish on roasting bars on fire. He (the Imam) said, ‘Whatever is above the eel can be used for food but not what is below; and if anything has dropped from eel, it must be thrown away.’ He (the Imam) said that he was asked about a spleen on roasting bars with meat and underneath there is bread with al-Judha’b (a kind of sandwich); if what is below can be used for food. He (the Imam) said, ‘Yes, the meat and sandwich can be used for food but the spleen must be thrown away because it has a barrier and nothing drips out of it unless a hole is made in it or a cut, in which case you must not eat the items on which drops have fallen from the spleen. 5 ”

موثق

Mixing of Lawful Things with others in Something - Hadith 12676

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْهُمْ ( عليهم السلام ) قَالَ سُئِلَ عَنْ حِنْطَةٍ مَجْمُوعَةٍ ذَابَ عَلَيْهَا شَحْمُ الْخِنْزِيرِ قَالَ إِنْ قَدَرُوا عَلَى غَسْلِهَا أُكِلَتْ وَ إِنْ لَمْ يَقْدِرُوا عَلَى غَسْلِهَا لَمْ تُؤْكَلْ وَ قِيلَ تُبْذَرُ حَتَّى تَنْبُتَ .

2. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from ‘A’immah, ‘Alayhim al-Salam, who have said the following: A’immah , ‘Alayhim al-Salam, were asked about a certain amount of wheat on which the fat of pigs has melted. He (the Imam) said, ‘If they can wash it they must do so and use it for food; but if they cannot wash it then they can use it as seed to grow a plantation. 5 ”

مجهول

The Food of Taxpayers’ Eating with them and their Utensils - Hadith 12677

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ طَعَامِ أَهْلِ الْكِتَابِ وَ مَا يَحِلُّ مِنْهُ قَالَ الْحُبُوبُ .

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the food of the people of the book and what is lawful for food thereof. He (the Imam) said, ’It is grains.’”

موثق

The Food of Taxpayers’ Eating with them and their Utensils - Hadith 12678

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَعَامِ أَهْلِ الْكِتَابِ وَ مَا يَحِلُّ مِنْهُ قَالَ الْحُبُوبُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from ‘Ammar ibn Marwan from Sanaa ‘ah who has said the following: “I once asked abu ’Abd Allah (a. s.), about the food of the people of the book and what is lawful for food thereof. He (the Imam) said, ’It is grains.’”

ضعيف على المشهور

The Food of Taxpayers’ Eating with them and their Utensils - Hadith 12679

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مُؤَاكَلَةِ الْيَهُودِيِّ وَ النَّصْرَانِيِّ وَ الْمَجُوسِيِّ قَالَ فَقَالَ إِنْ كَانَ مِنْ طَعَامِكَ فَتَوَضَّأَ فَلَا بَأْسَ بِهِ .

3. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Is ibn al-Qasim who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about eating with the Jews, Christians and Zoroastrians. He (the Imam) said, ’If the food belongs to you then make wudu (wash) and eat with them; it is not unlawful.’”

صحيح

The Food of Taxpayers’ Eating with them and their Utensils - Hadith 12680

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْمٍ مُسْلِمِينَ يَأْكُلُونَ وَ حَضَرَهُمْ رَجُلٌ مَجُوسِيٌّ أَ يَدْعُونَهُ إِلَى طَعَامِهِمْ فَقَالَ أَمَّا أَنَا فَلَا أُؤَاكِلُ الْمَجُوسِيَّ وَ أَكْرَهُ أَنْ أُحَرِّمَ عَلَيْكُمْ شَيْئاً تَصْنَعُونَهُ فِي بِلَادِكُمْ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn Yahya al-Kahiliy who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about the case of a Muslim people who take food and a Zoroastrian man comes to them; if they can invite him for food. He (the Imam) said, ‘I do not eat food with Zoroastrians and I dislike making unlawful for you what you do in your lands.’”

حسن

The Food of Taxpayers’ Eating with them and their Utensils - Hadith 12681

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ آنِيَةِ أَهْلِ الذِّمَّةِ وَ الْمَجُوسِ فَقَالَ لَا تَأْكُلُوا فِي آنِيَتِهِمْ وَ لَا مِنْ طَعَامِهِمُ الَّذِي يَطْبُخُونَ وَ لَا فِي آنِيَتِهِمُ الَّتِي يَشْرَبُونَ فِيهَا الْخَمْرَ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub, from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked abu Ja’far, Alayhi al-Salam, about the utensils of the non-Muslim taxpayer and Zoroastrians. He (the Imam) said, ’Do not eat in their utensils or from their food which they cook or in the utensils that they use for drinking wine.’”

صحيح

The Food of Taxpayers’ Eating with them and their Utensils - Hadith 12682

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ وَ طَعامُكُمْ حِلٌّ لَهُمْ فَقَالَ ( عليه السلام ) الْحُبُوبُ وَ الْبُقُولُ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu al-Jarud who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about the words of Allah, most Majestic, most Glorious, ‘The food of the people to whom the book was given is lawful for you and your food is lawful for them.’ (5:5) He (the Imam) said, ‘It is grains and vegetables.’”

ضعيف

The Food of Taxpayers’ Eating with them and their Utensils - Hadith 12683

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُؤَاكَلَةِ الْمَجُوسِيِّ فِي قَصْعَةٍ وَاحِدَةٍ وَ أَرْقُدُ مَعَهُ عَلَى فِرَاشٍ وَاحِدٍ وَ أُصَافِحُهُ قَالَ لَا .

7. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from Ya‘qub ibn Yazid from Ali ibn Ja‘far from his brother abu al-Hassan, Musa (a. s.), who has said the following: “I once asked abu al-Hassan, Alayhi al-Salam, about eating with a Zoroastrian in a bowl and sleeping with him on one furnishing and shaking hands with him. He (the Imam) said, ‘No.’”

صحيح

The Food of Taxpayers’ Eating with them and their Utensils - Hadith 12684

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أُخَالِطُ الْمَجُوسِيَّ فَآكُلُ مِنْ طَعَامِهِمْ فَقَالَ لَا .

8. It is narrated from the narrator of the previous Hadith from ’Isma‘il ibn Mehran from Muhammad ibn Ziyad from Harun ibn Kharijah who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, if I can associate with Zoroastrians and eat from their food. He (the Imam) said, ‘No.’”

صحيح

The Food of Taxpayers’ Eating with them and their Utensils - Hadith 12685

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي طَعَامِ أَهْلِ الْكِتَابِ فَقَالَ لَا تَأْكُلْهُ ثُمَّ سَكَتَ هُنَيْئَةً ثُمَّ قَالَ لَا تَأْكُلْهُ ثُمَّ سَكَتَ هُنَيْئَةً ثُمَّ قَالَ لَا تَأْكُلْهُ وَ لَا تَتْرُكْهُ تَقُولُ إِنَّهُ حَرَامٌ وَ لَكِنْ تَتْرُكُهُ تَنَزُّهاً عَنْهُ إِنَّ فِي آنِيَتِهِمُ الْخَمْرَ وَ لَحْمَ الْخِنْزِيرِ .

9. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ’Isma‘il ibn Jabir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the people of the book and what he (the Imam) says about their food. He (the Imam) said, ‘Do not eat it.’ He (the Imam) then remained quiet then said, ‘Do not eat it’ He (the Imam) then remained quiet then said, ‘Do not eat it and do not leave it. Say that it is unlawful, however, you can leave to abstain thereof because in their utensils there is wine and flesh of pigs.’”

صحيح

The Food of Taxpayers’ Eating with them and their Utensils - Hadith 12686

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ زَكَرِيَّا بْنِ إِبْرَاهِيمَ قَالَ كُنْتُ نَصْرَانِيّاً فَأَسْلَمْتُ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَهْلَ بَيْتِي عَلَى دِينِ النَّصْرَانِيَّةِ فَأَكُونُ مَعَهُمْ فِي بَيْتٍ وَاحِدٍ وَ آكُلُ مِنْ آنِيَتِهِمْ فَقَالَ لِي ( عليه السلام ) أَ يَأْكُلُونَ لَحْمَ الْخِنْزِيرِ قُلْتُ لَا قَالَ لَا بَأْسَ .

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mu‘awiyah ibn Wahab from Zakariya ibn Ibrahim who has said the following: “I was a Christian, then became a Muslim and said to abu ‘Abd Allah (a. s.), ‘People of my family are Christians. I live with them in one house and eat in their utensils. He (the Imam) asked, ‘Do they eat pork?’ I replied, ‘No, they do not eat pork.’ He (the Imam) said, ‘It is not unlawful.

مجهول

A Mention of Transgressors and Rebels - Hadith 12687

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ قَالَ الْبَاغِي الَّذِي يَخْرُجُ عَلَى الْإِمَامِ وَ الْعَادِي الَّذِي يَقْطَعُ الطَّرِيقَ لَا تَحِلُّ لَهُ الْمَيْتَةُ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from those whom he has mentioned who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the words of Allah, most Blessed, most High, ‘Those who are compelled without being rebels or transgressors . . (2:172) He (the Imam) said, ‘A rebel is one who rises against the Imam and a transgressor is one who cuts off the road and dead animals are not lawful for him.”’

ضعيف على المشهور

Eating Clay - Hadith 12688

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ رَجُلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الطِّينُ حَرَامٌ كُلُّهُ كَلَحْمِ الْخِنْزِيرِ وَ مَنْ أَكَلَهُ ثُمَّ مَاتَ فِيهِ لَمْ أُصَلِّ عَلَيْهِ إِلَّا طِينَ الْقَبْرِ فَإِنَّ فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ مَنْ أَكَلَهُ لِشَهْوَةٍ لَمْ يَكُنْ لَهُ فِيهِ شِفَاءٌ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasitiy from a man who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ’Eating clay is unlawful in its entirety, like the flesh of pork. If one eats it and dies, I will not perform Salat (prayer) for him except the clay from the grave (of al-Husayn (a. s.) ) in which there is cure for all kinds of illnesses but if one eats it because of strong desire, then there is no cure in it.’”

مجهول مرسل

Eating Clay - Hadith 12689

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَكْلُ الطِّينِ يُورِثُ النِّفَاقَ .

2. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from ‘Uthman ibn ‘Isa from Talhah ibn Zayd who has said the following: “Abu ’Abd Allah (a. s.), has said, ’Eating clay is of the sources of hypocrisy.”’

موثق

Eating Clay - Hadith 12690

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ عَلِيّاً ( عليه السلام ) قَالَ مَنِ انْهَمَكَ فِي أَكْلِ الطِّينِ فَقَدْ شَرِكَ فِي دَمِ نَفْسِهِ .

3. A number of our people have narrated from Sahl ibn Ziyad ibn Mahbub from Ibrahim ibn Mehzam from Talhah ibn Zayd who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘One who continues eating clay has a share in his own murder.’”

ضعيف

Eating Clay - Hadith 12691

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ آدَمَ مِنَ الطِّينِ فَحَرَّمَ أَكْلَ الطِّينِ عَلَى ذُرِّيَّتِهِ .

4. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has said that Allah, most Majestic, most Glorious, created Adam from clay and has made it unlawful for his offspring to eat clay.’”

موثق كالصحيح

Eating Clay - Hadith 12692

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فِي رَجُلٍ يَأْكُلُ الطِّينَ فَنَهَاهُ فَقَالَ لَا تَأْكُلْهُ فَإِنْ أَكَلْتَهُ وَ مِتَّ كُنْتَ قَدْ أَعَنْتَ عَلَى نَفْسِكَ .

5. A number of our people have narrated from Sahl ibn Ziyad from ibn Faddal from ibn al-Qaddah who has said the following: “About the case of a man who ate clay ’Amir al-Mu’minin (a. s.), prohibited and said, ‘Do not eat clay; if you eat clay and die, you have helped to murder yourself.’”

ضعيف على المشهور

Eating Clay - Hadith 12693

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ عَنْ جَدِّهِ زِيَادِ بْنِ أَبِي زِيَادٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ التَّمَنِّيَ عَمَلُ الْوَسْوَسَةِ وَ أَكْثَرُ مَصَائِدِ الشَّيْطَانِ أَكْلُ الطِّينِ وَ هُوَ يُورِثُ السُّقْمَ فِي الْجِسْمِ وَ يُهَيِّجُ الدَّاءَ وَ مَنْ أَكَلَ طِيناً فَضَعُفَ عَنْ قُوَّتِهِ الَّتِي كَانَتْ قَبْلَ أَنْ يَأْكُلَهُ وَ ضَعُفَ عَنِ الْعَمَلِ الَّذِي كَانَ يَعْمَلُهُ قَبْلَ أَنْ يَأْكُلَهُ حُوسِبَ عَلَى مَا بَيْنَ قُوَّتِهِ وَ ضَعْفِهِ وَ عُذِّبَ عَلَيْهِ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ysma‘il ibn Muhammad from his grandfather Ziyad ibn abu Ziyad who has said the following: “Abu Ja‘far (a. s.), has said, ‘Wishing and longing is an act of Satan. Eating clay is of the greater part of the hunting devices of Satan. It causes illness in the body and accelerates pain. If one because of eating clay loses his power that he had before eating clay and fails to work as he did before eating clay he will be made to suffer proportionate to the amount of power that he had lost because of eating clay.’”

مجهول

Eating Clay - Hadith 12694

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا يَرْوِي النَّاسُ فِي أَكْلِ الطِّينِ وَ كَرَاهِيَتِهِ فَقَالَ إِنَّمَا ذَاكَ الْمَبْلُولُ وَ ذَاكَ الْمَدَرُ .

7. Ahmad ibn Muhammad has narrated from Mu’ammar ibn Khallad who has said the following: “I once asked abu al-Hassan (a. s.), about what people narrate as regards eating clay and that it is undesirable. He (the Imam) said, ‘It is clay and chunks of dirt.’”

صحيح

Eating Clay - Hadith 12695

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَكَلَ الطِّينَ فَمَاتَ فَقَدْ أَعَانَ عَلَى نَفْسِهِ .

8. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘If one eats clay and dies he has helped to kill himself.’”

ضعيف على المشهور

Eating Clay - Hadith 12696

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْحَضْرَمِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الطِّينِ فَقَالَ أَكْلُ الطِّينِ حَرَامٌ مِثْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ إِلَّا طِينَ قَبْرِ الْحُسَيْنِ ( عليه السلام ) فَإِنَّ فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ أَمْناً مِنْ كُلِّ خَوْفٍ .

9. Ali ibn Muhammad has narrated from certain persons of our people from Ja‘far ibn Ibrahim al-Hadramiy from Sa‘d ibn Sa‘d who has said the following: “I once asked abu al-Hassan (a. s.), about clay. He (the Imam) said, ‘ It is unlawful like dead animals, blood, flesh of pigs except the clay from the grave of al-Husayn (a. s.), in which there is cure for all kinds of illness and security from all kinds of fear.”’

مجهول مرسل

Eating and drinking in Gold and Silver Utensils - Hadith 12697

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلْ فِي آنِيَةِ الذَّهَبِ وَ الْفِضَّةِ .

1. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not eat from the utensils of gold and silver.

ضعيف

Eating and drinking in Gold and Silver Utensils - Hadith 12698

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ آنِيَةِ الذَّهَبِ وَ الْفِضَّةِ فَكَرِهَهُمَا فَقُلْتُ قَدْ رَوَى بَعْضُ أَصْحَابِنَا أَنَّهُ كَانَ لِأَبِي الْحَسَنِ ( عليه السلام ) مِرْآةٌ مُلَبَّسَةٌ فِضَّةً فَقَالَ لَا وَ الْحَمْدُ لِلَّهِ إِنَّمَا كَانَتْ لَهَا حَلْقَةٌ مِنْ فِضَّةٍ وَ هِيَ عِنْدِيثُمَّ قَالَ إِنَّ الْعَبَّاسَ حِينَ عُذِرَ عُمِلَ لَهُ قَضِيبٌ مُلَبَّسٌ مِنْ فِضَّةٍ مِنْ نَحْوِ مَا يُعْمَلُ لِلصِّبْيَانِ تَكُونُ فِضَّتُهُ نَحْواً مِنْ عَشَرَةِ دَرَاهِمَ فَأَمَرَ بِهِ أَبُو الْحَسَنِ ( عليه السلام ) فَكُسِرَ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il ibn Bazi‘ who has said the following: “I once asked abu al-Hassan, al-Rida’ (a. s.), about the utensils of gold and silver which he disliked and I then said, ‘It is narrated from certain persons of our people that abu al-Hassan (a. s.), had a mirror that had a silver covering.’ He (the Imam) said, ‘No, all praise belongs to Allah. It had only a ring of silver and it is with me.’ He then said, ‘When al- ‘Abbas was circumcised a stick with a silver covering was made for him like things that are made for children. It had about ten dirham of silver and abu al-Hassan, commanded to break it.’”

صحيح

Eating and drinking in Gold and Silver Utensils - Hadith 12699

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلْ فِي آنِيَةٍ مِنْ فِضَّةٍ وَ لَا فِي آنِيَةٍ مُفَضَّضَةٍ .

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not eat from the utensils of silver or that which is silver-coated.’”

حسن

Eating and drinking in Gold and Silver Utensils - Hadith 12700

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ نَهَى عَنْ آنِيَةِ الذَّهَبِ وَ الْفِضَّةِ .

4. A number of our people have narrated from Sahl ibn Ziyad, from ibn Mahbub from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a. s.), prohibited the use of utensils of gold and silver.’”

ضعيف على المشهور

Eating and drinking in Gold and Silver Utensils - Hadith 12701

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ بُرَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ الشُّرْبَ فِي الْفِضَّةِ وَ فِي الْقَدَحِ الْمُفَضَّضِ وَ كَذَلِكَ أَنْ يُدَّهَنَ فِي مُدْهُنٍ مُفَضَّضٍ وَ الْمُشْطُ كَذَلِكَ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Tha’labah from Burayd who has said the following: “Abu ‘Abd Allah (a. s.), disliked drinking from silver and silver-coated utensils as well as silver coated containers of perfumes and combs.’”

موثق كالصحيح

Eating and drinking in Gold and Silver Utensils - Hadith 12702

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) قَدْ أُتِيَ بِقَدَحٍ مِنْ مَاءٍ فِيهِ ضَبَّةٌ مِنْ فِضَّةٍ فَرَأَيْتُهُ يَنْزِعُهَا بِأَسْنَانِهِ .

6. Ali ibn Ibrahim has narrated from Salih ibn al-Sindiy from Ja‘far ibn Bashir from ‘ Arnr ibn abu Miqdam who has said the following: “I saw abu ‘Abd Allah (a. s.), when a bowl of water was brought to him (the Imam) in which there was a patch of silver, removing it with his teeth.’”

ضعيف

Eating and drinking in Gold and Silver Utensils - Hadith 12703

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ آنِيَةُ الذَّهَبِ وَ الْفِضَّةِ مَتَاعُ الَّذِينَ لَا يُوقِنُونَ .

7. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Hassan from Musa ibn Bakr who has said the following: “Abu al-Hassan, Musa (a. s.), has said, ‘Utensils of gold and silver are of the assets of those who do not have certainty (in the laws of Allah).”’

ضعيف على المشهور

Undesirability of Eating and Drinking on the Table where Wine is Served - Hadith 12704

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ قَالَ كُنَّا مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِالْحِيرَةِ حِينَ قَدِمَ عَلَى أَبِي جَعْفَرٍ الْمَنْصُورِ فَخَتَنَ بَعْضُ الْقُوَّادِ ابْناً لَهُ وَ صَنَعَ طَعَاماً وَ دَعَا النَّاسَ وَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِيمَنْ دُعِيَفَبَيْنَا هُوَ عَلَى الْمَائِدَةِ يَأْكُلُ وَ مَعَهُ عِدَّةٌ عَلَى الْمَائِدَةِ فَاسْتَسْقَى رَجُلٌ مِنْهُمْ مَاءً فَأُتِيَ بِقَدَحٍ فِيهِ شَرَابٌ لَهُمْ فَلَمَّا أَنْ صَارَ الْقَدَحُ فِي يَدِ الرَّجُلِ قَامَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَائِدَةِ فَسُئِلَ عَنْ قِيَامِهِ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَلْعُونٌ مَنْ جَلَسَ عَلَى مَائِدَةٍ يُشْرَبُ عَلَيْهَا الْخَمْرُوَ فِي رِوَايَةٍ أُخْرَى مَلْعُونٌ مَلْعُونٌ مَنْ جَلَسَ طَائِعاً عَلَى مَائِدَةٍ يُشْرَبُ عَلَيْهَا الْخَمْرُ .

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Harun ibn al-Jahm who has said the following: “We were with abu ‘Abd Allah (a. s.), in al-Hirah when he (the Imam) visited abu Ja‘far, al-Mansur, and one of his commanders had a circumcision feast for his child. Food was prepared and people were invited. Abu ‘Abd Allah (a. s.), was one of the people invited. When he was on the table to have food from a group of people near by, a man asked for water but a bowl of wine was brought for him. When the bowl reached the hand of the man abu ‘Abd Allah (a. s.), stood up to leave the table. He (the Imam) was asked about the reason for getting up and he (the Imam) said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Condemned is one who sits on a table where wine is served.’ In another Hadith it is said, ‘Condemned is he, condemned is he who sits on a table voluntarily where wine is served.’”

صحيح وآخره مرسل

Undesirability of Eating and Drinking on the Table where Wine is Served - Hadith 12705

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَأْكُلُ عَلَى مَائِدَةٍ يُشْرَبُ عَلَيْهَا الْخَمْرُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa, from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Jarrah al-Mad’iniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Whoever believes in Allah and the Day of Judgment, must not eat at a table where wine exists.’”

مجهول

Undesirability of Over-Eating - Hadith 12706

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ يَرْفَعُهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي كَلَامٍ لَهُ سَيَكُونُ مِنْ بَعْدِي سَنَةٌ يَأْكُلُ الْمُؤْمِنُ فِي مِعَاءٍ وَاحِدٍ وَ يَأْكُلُ الْكَافِرُ فِي سَبْعَةِ أَمْعَاءٍ .

1. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn Salim from Ahmad ibn al-Nadr from ‘Amr ibn Shamir in a marfu‘ manner has said the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once in one of his speeches said, ‘After me there will come a year when the believing person will eat (an amount needed) for one stomach and the unbelievers will eat (as if needed) for seven stomachs.”’

ضعيف

Undesirability of Over-Eating - Hadith 12707

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَثْرَةُ الْأَكْلِ مَكْرُوهٌ .

2. A number of our people have narrated from Sahl ibn Ziyad Muhammad ibn Sinan from ibn Muskan from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Overeating is undesirable.’”

ضعيف على المشهور

Undesirability of Over-Eating - Hadith 12708

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِئْسَ الْعَوْنُ عَلَى الدِّينِ قَلْبٌ نَخِيبٌ وَ بَطْنٌ رَغِيبٌ وَ نَعْظٌ شَدِيدٌ .

3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The most evil companion for religion is a coward heart, very spacious stomach and intense sexual desire.’”

ضعيف على المشهور

Undesirability of Over-Eating - Hadith 12709

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

4. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Wuhayb ibn Hafs from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), once said to me, ‘O abu Muhammad, the stomach becomes excessive in its eating. A servant is nearest to Allah, most Majestic, most Glorious, when his stomach is empty and light. The most hated condition of a servant to Allah, most Majestic, most Glorious, is when his stomach is full.’”

موثق

Undesirability of Over-Eating - Hadith 12710

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبُو ذَرٍّ رَحِمَهُ اللَّهُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَطْوَلُكُمْ جُشَاءً فِي الدُّنْيَا أَطْوَلُكُمْ جُوعاً فِي الْآخِرَةِ أَوْ قَالَ يَوْمَ الْقِيَامَةِ .

5. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. Abu Dharr, may Allah grant him mercy, has said, that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The one among you with the longest belching will be hungry for the longest time on the Day of Judgment.’”

ضعيف على المشهور

Undesirability of Over-Eating - Hadith 12711

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا تَجَشَّأْتُمْ فَلَا تَرْفَعُوا جُشَاءَكُمْ .

6. Through the same chain of narrators as that of the previous Hadith the following is narrated: ‘Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘When you belch then do not make it loud.’”

ضعيف على المشهور

Undesirability of Over-Eating - Hadith 12712

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْأَكْلُ عَلَى الشِّبَعِ يُورِثُ الْبَرَصَ .

7. Through the same chain of narrators as that of the previous Hadith the following is narrated from A number of our people from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa al-Yaqtiniy from ‘Ubayd Allah al-Dihqan from Durust from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Eating on a full stomach can cause leprosy (albinism).”’

ضعيف

Undesirability of Over-Eating - Hadith 12713

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

8. It is narrated from the narrator of the previous Hadith from Muhammad ibn Ali from ibn Sinan from those whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said, ’Every illness is because of overeating except, fever (infection) which enters the body.’”

ضعيف

Undesirability of Over-Eating - Hadith 12714

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

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Sinan from Salih al-Niliy who has said the following: “Abu ’Abd Allah (a. s.), has said, ‘Allah, most Majestic, most Glorious, hates overeating.’ Abu ‘Abd Allah (a. s.), has said, ‘Children of Adam must eat to keep their backs straight. When one of you eats keep one-third of your stomach for food one-third for water and one-third for breathing and never become fat like pigs to be slaughtered.’”

سكت عنه

Undesirability of Over-Eating - Hadith 12715

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا شَبِعَ الْبَطْنُ طَغَى .

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from certain persons of his people from abu ‘Ubaydah who has said the following: “Abu Ja‘far (a. s.), has said, ‘When the stomach is full it rebels.’”

مرسل كالموثق

Undesirability of Over-Eating - Hadith 12716

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَا مِنْ شَيْ‏ءٍ أَبْغَضَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ بَطْنٍ مَمْلُوءٍ .

11. It is narrated from the narrator of the previous Hadith from Muhammad ibn Sinan from abu al-Jarud who has said the following: “Abu Ja‘far (a. s.), has said, ‘Nothing walks as hated in the sight of Allah, most Majestic, most Glorious, as a full stomach.’”

ضعيف

Walking to a Feast without Being Invited - Hadith 12717

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دُعِيَ أَحَدُكُمْ إِلَى طَعَامٍ فَلَا يَسْتَتْبِعَنَّ وَلَدَهُ فَإِنَّهُ إِنْ فَعَلَ أَكَلَ حَرَاماً وَ دَخَلَ غَاصِباً .

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘When one of you is invited for food do not allow your children to follow you, because in doing so he eats unlawfully and enters (the house of host) as a usurper.’”

ضعيف على المشهور

Walking to a Feast without Being Invited - Hadith 12718

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ خَالِهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ أَكَلَ طَعَاماً لَمْ يُدْعَ إِلَيْهِ فَإِنَّمَا أَكَلَ قِطْعَةً مِنَ النَّارِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from al-Husayn ibn Ahmad al-Minqariy from his maternal uncle who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘If one eats a food to which he is not invited he eats a piece of fire.”’

مجهول

Eating when Leaning Against Something - Hadith 12719

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَكَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُتَّكِئاً مُنْذُ بَعَثَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى أَنْ قَبَضَهُ وَ كَانَ يَأْكُلُ إِكْلَةَ الْعَبْدِ وَ يَجْلِسُ جِلْسَةَ الْعَبْدِ قُلْتُ وَ لِمَ ذَلِكَ قَالَ تَوَاضُعاً لِلَّهِ عَزَّ وَ جَلَّ .

1. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from Zayd al- Shahham who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, never ate while leaning against something from the day Allah, most Majestic, most Glorious, sent him as the Messenger of Allah to the day he passed away. He (the Messenger of Allah) ate like a servant and sat like a servant.’ I then asked, ‘Why did he do so?’ He (the Imam) said, ‘He did so to show humbleness before Allah, most Majestic, most Glorious.”’

ضعيف على المشهور

Eating when Leaning Against Something - Hadith 12720

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَرَّتِ امْرَأَةٌ بَذِيَّةٌ بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ يَأْكُلُ وَ هُوَ جَالِسٌ عَلَى الْحَضِيضِ فَقَالَتْ يَا مُحَمَّدُ إِنَّكَ لَتَأْكُلُ أَكْلَ الْعَبْدِ وَ تَجْلِسُ جُلُوسَهُ فَقَالَ لَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنِّي عَبْدٌ وَ أَيُّ عَبْدٍ أَعْبَدُ مِنِّي قَالَتْ فَنَاوِلْنِي لُقْمَةً مِنْ طَعَامِكَ فَنَاوَلَهَا فَقَالَتْ لَا وَ اللَّهِ إِلَّا الَّذِي فِي فِيكَ فَأَخْرَجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللُّقْمَةَ مِنْ فِيهِ فَنَاوَلَهَا فَأَكَلَتْهَاقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَمَا أَصَابَهَا بَذَاءٌ حَتَّى فَارَقَتِ الدُّنْيَا .

2. Ali ibn Ibrahim has narrated from his father from Safwan from ibn Muskan from al-Hassan al-Sayqal who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘Once an indecent woman passed by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when he was eating while sitting on the ground. She said, ‘O Muhammad, you eat like a slave and sit like one.’ He (the Messenger of Allah) said to her, ‘I am a slave and where is that slave who is a better slave than I am.’ She then said, ‘Give me a morsel from you food.’ He (the Messenger of Allah) gave her a morsel but she said, ‘No, by Allah, (I will not accept) until you give from what is in your mouth.’ The Messenger of Allah then took the morsel out of his mouth and gave it to her and she ate it.’ Abu ‘Abd Allah (a. s.), has said that she thereafter was never affected by indecency until she left this world.’”

مجهول

Eating when Leaning Against Something - Hadith 12721

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ يَأْكُلُ أَكْلَ الْعَبْدِ وَ يَجْلِسُ جِلْسَةَ الْعَبْدِ وَ يَعْلَمُ أَنَّهُ عَبْدٌ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Abi al-Mughira’ from Harun ibn Kharijah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah (saww) would eat like a slave, sit like one and knew that he was a slave (of Allah).”’

صحيح

Eating when Leaning Against Something - Hadith 12722

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَأْكُلُ مُتَّكِئاً فَقَالَ لَا وَ لَا مُنْبَطِحاً .

4. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who eats leaning backward. Abu ‘Abd Allah (a. s.), has said, ‘No, one must not lean forward also.’”

موثق

Eating when Leaning Against Something - Hadith 12723

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي إِسْمَاعِيلَ الْبَصْرِيِّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ كَانَ عَبَّادٌ الْبَصْرِيُّ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَأْكُلُ فَوَضَعَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَدَهُ عَلَى الْأَرْضِ فَقَالَ لَهُ عَبَّادٌ أَصْلَحَكَ اللَّهُ أَ مَا تَعْلَمُ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نَهَى عَنْ هَذَا فَرَفَعَ يَدَهُ فَأَكَلَ ثُمَّ أَعَادَهَا أَيْضاً فَقَالَ لَهُ أَيْضاً فَرَفَعَهَا ثُمَّ أَكَلَ فَأَعَادَهَا فَقَالَ لَهُ عَبَّادٌ أَيْضاً فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا وَ اللَّهِ مَا نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ هَذَا قَطُّ .

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu ’Isma‘il al-Basriy from al-Fudayl ibn Yasar who has said the following: “‘Abbad al-Basriy was once with abu ‘Abd Allah (a. s.), while eating, abu ‘Abd Allah (a. s.), placed his hand on the ground. ‘Abbad said, ‘I pray to Allah to keep you well. Do you not know that the Messenger of Allah prohibited this (manner of sitting).’ He (the Imam) raised his hand, ate, and placed his hand on the ground again. ‘Abbad said what he had said before. He (the Imam) raised his hand, then ate and placed his hand on the ground again and ‘Abbad said what he had said before. Abu ‘Abd Allah (a. s.), then said, ‘No, by Allah, the Messenger of Allah never prohibited it.’”

مجهول

Eating when Leaning Against Something - Hadith 12724

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْكُلُ أَكْلَ الْعَبْدِ وَ يَجْلِسُ جِلْسَةَ الْعَبْدِ وَ كَانَ ( صلى الله عليه وآله ) يَأْكُلُ عَلَى الْحَضِيضِ وَ يَنَامُ عَلَى الْحَضِيضِ .

6. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn Salim from Ahmad ibn al-Nadr from ‘Amr ibn Shamir from Jabir who has said the following: “Abu Ja‘far (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would eat like a slave and sit like one. The Messenger of Allah would eat while sitting on the ground and sleep on the ground.’”

ضعيف

Eating when Leaning Against Something - Hadith 12725

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ قَالَ سَأَلَ بَشِيرٌ الدَّهَّانُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ فَقَالَ هَلْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْكُلُ مُتَّكِئاً عَلَى يَمِينِهِ وَ عَلَى يَسَارِهِ فَقَالَ مَا كَانَ رَسُولُ اللَّهِ يَأْكُلُ مُتَّكِئاً عَلَى يَمِينِهِ وَ لَا عَلَى يَسَارِهِ وَ لَكِنْ كَانَ يَجْلِسُ جِلْسَةَ الْعَبْدِ قُلْتُ وَ لِمَ ذَلِكَ قَالَ تَوَاضُعاً لِلَّهِ عَزَّ وَ جَلَّ.

7. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Ahmad ibn ‘A’idh from abu Khadijah who has said the following: “Once Bashir al-Dahhan asked abu ‘Abd Allah (a. s.), when I was present, saying, ‘Did the Messenger of Allah eat while leaning against something to his right or left?’ He (the Imam) said, ‘The Messenger of Allah never ate while leaning against something on his right or left, he (the Messenger of Allah) however, sat like slaves.’ I then asked, ‘Why did he do so?’ He (the Imam) said, ‘He did so to express humbleness before Allah.’”

ضعيف على المشهور

Eating when Leaning Against Something - Hadith 12726

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُعَلَّى بْنِ عُثْمَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَكَلَ نَبِيُّ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ مُتَّكِئٌ مُنْذُ بَعَثَهُ اللَّهُ عَزَّ وَ جَلَّ وَ كَانَ يَكْرَهُ أَنْ يَتَشَبَّهَ بِالْمُلُوكِ وَ نَحْنُ لَا نَسْتَطِيعُ أَنْ نَفْعَلَ .

8. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar, from Safwan from Mu‘alla’ ibn ‘Uthman from Mu‘alla’ ibn Khunayth who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Holy Prophet never ate while leaning against something, from the time Allah, most Majestic, most Glorious, sent him as His Messenger. He (the Messenger of Allah) disliked sitting as kings, but we are not able to do so.’”

مختلف فيه

Eating when Leaning Against Something - Hadith 12727

قَالَ وَ قَالَ مَا أَكَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ مُتَّكِئٌ قَطُّ .

9. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy ibn abu Sha’bah who has said the following: “Ibn abu Ayyub informed me that abu ‘Abd Allah (a. s.), would eat while sitting in a cross-legged manner. He (the narrator) has said that he saw abu ‘Abd Allah (a. s.), ate while leaning. He has said, that he has said, ‘The Messenger of Allah never ate while leaning against something.’” [Note: This account appears to be the words of narrators and not the words of the Imam]

حسن

Eating when Leaning Against Something - Hadith 12728

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا جَلَسَ أَحَدُكُمْ عَلَى الطَّعَامِ فَلْيَجْلِسْ جِلْسَةَ الْعَبْدِ وَ لَا يَضَعَنَّ أَحَدُكُمْ إِحْدَى رِجْلَيْهِ عَلَى الْأُخْرَى وَ لَا يَتَرَبَّعْ فَإِنَّهَا جِلْسَةٌ يُبْغِضُهَا اللَّهُ عَزَّ وَ جَلَّ وَ يَمْقُتُ صَاحِبَهَا .

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘’Amir al-Mu’minin (a. s.), has said, ‘When one of you sits for food, he must sit like slaves and must not place one leg over the other or sit in a cross-legged manner; it is the kind of sitting for which Allah, most Majestic, most Glorious, hates and abhors one who sits in such manner.’”

ضعيف

Eating with the Right Hand - Hadith 12729

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ لِلرَّجُلِ أَنْ يَأْكُلَ بِشِمَالِهِ أَوْ يَشْرَبَ بِهَا أَوْ يَتَنَاوَلَ بِهَا .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Jarrah al-Mada’iniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that he dislikes for a man to eat with his left hand or drink with it and take something with it.”’

مجهول

Eating with the Right Hand - Hadith 12730

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلْ بِالْيَسَارِ وَ أَنْتَ تَسْتَطِيعُ .

2. Ahmad ibn Muhammad has narrated from al-Husayn, from al-Qasim ibn Muhammad from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not eat with your left hand if you can.’”

ضعيف

Eating with the Right Hand - Hadith 12731

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْكُلُ بِشِمَالِهِ أَوْ يَشْرَبُ بِهَا فَقَالَ لَا يَأْكُلْ بِشِمَالِهِ وَ لَا يَشْرَبْ بِشِمَالِهِ وَ لَا يَتَنَاوَلْ بِهَا شَيْئاً .

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man who eats or drinks with his left hand. He (the Imam) said, ‘He must not eat with his left hand and must not drink with his left hand or lift up anything with it.’”

موثق

Eating while Walking - Hadith 12732

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَرَجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَبْلَ الْغَدَاةِ وَ مَعَهُ كِسْرَةٌ قَدْ غَمَسَهَا فِي اللَّبَنِ وَ هُوَ يَأْكُلُ وَ يَمْشِي وَ بِلَالٌ يُقِيمُ الصَّلَاةَ فَصَلَّى بِالنَّاسِ ( صلى الله عليه وآله ) .

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that once the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, came out in the morning with a piece of bread in his hand which he had immersed in milk. He (the Messenger of Allah) walked while eating and Bilal said ‘Iqamah for Salat (prayer). He (the Messenger of Allah) then performed Salat (prayer) with people.”’

ضعيف على المشهور

Eating while Walking - Hadith 12733

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ عَبْدِ الرَّحْمَنِ الْعَزْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا بَأْسَ أَنْ يَأْكُلَ الرَّجُلُ وَ هُوَ يَمْشِي كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَفْعَلُ ذَلِكَ.

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from the one who narrated to him from ‘ Abd al- Rahman al-‘Arzamiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘It is not unlawful if a man eats while walking. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ate while walking.’”

مرسل

Several Hands Should Come Together for Food - Hadith 12734

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طَعَامُ الْوَاحِدِ يَكْفِي الِاثْنَيْنِ وَ طَعَامُ الِاثْنَيْنِ يَكْفِي الثَّلَاثَةَ وَ طَعَامُ الثَّلَاثَةِ يَكْفِي الْأَرْبَعَةَ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Food for one is sufficient for two, food for two is sufficient for three and food for three is sufficient for four people.”’

موثق

Several Hands Should Come Together for Food - Hadith 12735

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الطَّعَامُ إِذَا جَمَعَ أَرْبَعَ خِصَالٍ فَقَدْ تَمَّ إِذَا كَانَ مِنْ حَلَالٍ وَ كَثُرَتِ الْأَيْدِي وَ سُمِّيَ فِي أَوَّلِهِ وَ حُمِدَ اللَّهُ عَزَّ وَ جَلَّ فِي آخِرِهِ.

2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘A food with four characteristics is complete, that it is lawful, numerousness of hands on it, mention of the name of Allah on it, and praise of Allah, most Majestic, most Glorious, at its end.’”

ضعيف على المشهور

The Inviolability of Food - Hadith 12736

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا عَذَّبَ اللَّهُ عَزَّ وَ جَلَّ قَوْماً قَطُّ وَ هُمْ يَأْكُلُونَ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَكْرَمُ مِنْ أَنْ يَرْزُقَهُمْ شَيْئاً ثُمَّ يُعَذِّبَهُمْ عَلَيْهِ حَتَّى يَفْرُغُوا مِنْهُ .

1. Ali ibn Ibrahim has narrated from his father from ibn Faddal from certain persons of our people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ’Allah, most Majestic, most Glorious, has never made a people to undergo suffering while eating food. Allah, most Majestic, most Glorious, is honorable. He does not give people sustenance, then make them to undergo suffering before they finish eating their food.’”

مرسل

Accepting the Invitation of a Muslim - Hadith 12737

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَوْ أَنَّ مُؤْمِناً دَعَانِي إِلَى طَعَامِ ذِرَاعِ شَاةٍ لَأَجَبْتُهُ وَ كَانَ ذَلِكَ مِنَ الدِّينِ وَ لَوْ أَنَّ مُشْرِكاً أَوْ مُنَافِقاً دَعَانِي إِلَى طَعَامِ جَزُورٍ مَا أَجَبْتُهُ وَ كَانَ ذَلِكَ مِنَ الدِّينِ أَبَى اللَّهُ عَزَّ وَ جَلَّ لِي زَبْدَ الْمُشْرِكِينَ وَ الْمُنَافِقِينَ وَ طَعَامَهُمْ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Ibrahim al-Karkhiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘If a believing man invites me for food that consists of only a hand of sheep, I accept it and that is of religion. If an idolater or hypocrite invites me for food that consists of a whole camel, I do not accept and that is of religion. Allah, most Majestic, most Glorious, disdains one’s receiving gifts from pagans and hypocrites and their food.’”

مجهول

Accepting the Invitation of a Muslim - Hadith 12738

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ إِسْحَاقَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنْ حَقِّ الْمُسْلِمِ عَلَى الْمُسْلِمِ أَنْ يُجِيبَهُ إِذَا دَعَاهُ .

2. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from Muthanna’ al-Hannat from Ishaq ibn Yazid who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is of the rights of a Muslim on a Muslim to accept his invitation.’”

مجهول

Accepting the Invitation of a Muslim - Hadith 12739

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنَ الْحُقُوقِ الْوَاجِبَاتِ لِلْمُؤْمِنِ أَنْ تُجَابَ دَعْوَتُهُ .

3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar from Mu‘alla’ ibn Khunayth who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is of obligatory rights of a believer that you accept his invitation.’”

مختلف فيه

Accepting the Invitation of a Muslim - Hadith 12740

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أُوصِي الشَّاهِدَ مِنْ أُمَّتِي وَ الْغَائِبَ أَنْ يُجِيبَ دَعْوَةَ الْمُسْلِمِ وَ لَوْ عَلَى خَمْسَةِ أَمْيَالٍ فَإِنَّ ذَلِكَ مِنَ الدِّينِ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from “Amr ibn abu al-Miqdam from Jabir who has said the following: “Abu Ja‘far (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, advised, ‘Those of my followers present must inform those absent to accept the invitation of a Muslim even if it is five miles away, because it is of religion.’”

ضعيف

Accepting the Invitation of a Muslim - Hadith 12741

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مِنْ حَقِّ الْمُسْلِمِ الْوَاجِبِ عَلَى أَخِيهِ إِجَابَةَ دَعْوَتِهِ .

5. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Tha‘labah ibn Maymun from ‘Abd al-’A‘la’ Mawla Ale Sam from Mu‘alla’ ibn Khunayth who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is of the obligatory rights of a Muslim on his brother (in faith) to accept his invitation.’”

مجهول مختلف فيه

Accepting the Invitation of a Muslim - Hadith 12742

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَجِبْ فِي الْوَلِيمَةِ وَ الْخِتَانِ وَ لَا تُجِبْ فِي خَفْضِ الْجَوَارِي .

6. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Accept an invitation for a wedding and circumcision; but do not accept for Khafd (lowering) girls.’”

ضعيف على المشهور

Offering Food and Showing Courtesy - Hadith 12743

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاشَانِيِّ عَنْ أَبِي أَيُّوبَ سُلَيْمَانَ بْنِ مُقَاتِلٍ الْمَدِينِيِّ عَنْ دَاوُدَ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجَعْفَرِيِّ عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ فِي بَعْضِ مَغَازِيهِ فَمَرَّ بِهِ رَكْبٌ وَ هُوَ يُصَلِّي فَوَقَفُوا عَلَى أَصْحَابِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ سَاءَلُوهُمْ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ دَعَوْا وَ أَثْنَوْا وَ قَالُوا لَوْ لَا أَنَّا عِجَالٌ لَانْتَظَرْنَا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَأَقْرِءُوهُ مِنَّا السَّلَامَ وَ مَضَوْافَأَقْبَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُغْضَباً ثُمَّ قَالَ لَهُمْ يَقِفُ عَلَيْكُمُ الرَّكْبُ وَ يَسْأَلُونَكُمْ عَنِّي وَ يُبَلِّغُونِّي السَّلَامَ وَ لَا تَعْرِضُونَ عَلَيْهِمُ الْغَدَاءَ لَيَعِزُّ عَلَى قَوْمٍ فِيهِمْ خَلِيلِي جَعْفَرٌ أَنْ يَجُوزُوهُ حَتَّى يَتَغَدَّوْا عِنْدَهُ .

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from Ali ibn Muhammad al-Qashaniy from abu Ayyub Sulayman ibn Muqatil al-Madiniy from Dawud ibn ‘Abd Allah ibn Muhammad al-Ja‘fariy from his father who has said the following: “During one of his expeditions, the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, was performing Salat (prayer) when a caravan passed by. They stopped by the companions of the Messenger of Allah and asked them about him (the Messenger of Allah), prayed, praised and said, ‘Were we not in a hurry we would have waited for the Messenger of Allah, so convey our Salam (the phrase of offering greeting of peace) to him (the Messenger of Allah); and they left. The Messenger of Allah became angry and said to them, ‘A caravan stops by and asks you about me. They ask you to convey their Salam (the phrase of offering greeting of peace) to me but you do not show any courtesy and invite them for food. Had beloved Ja‘far been present, he would not send the people away without inviting them for food.’”

مجهول

Offering Food and Showing Courtesy - Hadith 12744

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عِدَّةٍ رَفَعُوهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلَ عَلَيْكَ أَخُوكَ فَاعْرِضْ عَلَيْهِ الطَّعَامَ فَإِنْ لَمْ يَأْكُلْ فَاعْرِضْ عَلَيْهِ الْمَاءَ فَإِنْ لَمْ يَشْرَبْ فَاعْرِضْ عَلَيْهِ الْوَضُوءَ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from a number of our people who have narrated in a marfu‘ manner the following: “Abu ‘Abd Allah (a. s.), has said, ‘When your brother (in belief) comes to your house, offer him food, if he did not want, then offer him water and if he did not want water offer him wudu (to wash his face or perfume).’”

مرفوع

A Man’s Finding Comfort in the House of His Brother (in belief) - Hadith 12745

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ تَكْرِمَةِ الرَّجُلِ لِأَخِيهِ أَنْ يَقْبَلَ تُحْفَتَهُ وَ أَنْ يُتْحِفَهُ بِمَا عِنْدَهُ وَ لَا يَتَكَلَّفَ لَهُ شَيْئاً وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنِّي لَا أُحِبُّ الْمُتَكَلِّفِينَ .

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Of a man’s honoring his brother (in belief) is to accept his gift and present him a gift of what he has and should not overburden himself.’ The Messenger of Allah has said, ‘I do not like those who overburden and strain themselves.’”

ضعيف على المشهور

A Man’s Finding Comfort in the House of His Brother (in belief) - Hadith 12746

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ لَا يَحْتَشِمُ مِنْ أَخِيهِ وَ لَا يُدْرَى أَيُّهُمَا أَعْجَبُ الَّذِي يُكَلِّفُ أَخَاهُ إِذَا دَخَلَ أَنْ يَتَكَلَّفَ لَهُ أَوِ الْمُتَكَلِّفُ لِأَخِيهِ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A believing man should not behave formally toward his brother (in belief). One will not know which is stranger; the one who overburdens his brother to be formal or the one who behaves unnecessarily formal with his brother (in belief).”’

حسن

A Man’s Finding Comfort in the House of His Brother (in belief) - Hadith 12747

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ جَاءَنِي عَبْدُ اللَّهِ بْنُ سِنَانٍ فَقَالَ هَلْ عِنْدَكَ شَيْ‏ءٌ قُلْتُ نَعَمْ فَبَعَثْتُ ابْنِي فَأَعْطَيْتُهُ دِرْهَماً يَشْتَرِي بِهِ لَحْماً وَ بَيْضاً فَقَالَ لِي أَيْنَ أَرْسَلْتَ ابْنَكَ فَأَخْبَرْتُهُ فَقَالَ رُدَّهُ رُدَّهُ عِنْدَكَ زَيْتٌ قُلْتُ نَعَمْ قَالَ هَاتِهِ فَإِنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ هَلَكَ امْرُؤٌ احْتَقَرَ لِأَخِيهِ مَا يَحْضُرُهُ وَ هَلَكَ امْرُؤٌ احْتَقَرَ لِأَخِيهِ مَا قَدَّمَ إِلَيْهِ .

3. Muhammad ibn Yahya has narrated from Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya who has said the following: “Once ‘Abd Allah ibn Sinan came to me and asked, ‘Do you have anything?’ I replied, ‘Yes, I have something.’ I then sent my son and gave him two dirham to buy meat and eggs. He asked, ‘Where did you send your son?’ I then informed him about it. He said, ‘Call him back. Do you have any oil?’ I replied, ‘Yes, we have oil.’ He then said, ‘Bring it; I heard abu ‘Abd Allah (a. s.), saying, “A man who looks down on what his brother (in belief) brings for him is ruined and so also is one who looks down on what he brings for his brother (in belief).”’

صحيح على الظاهر

A Man’s Finding Comfort in the House of His Brother (in belief) - Hadith 12748

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ عَمَّنْ رَفَعَهُ إِلَيْهِ قَالَ إِنَّ حَارِثاً الْأَعْوَرَ أَتَى أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) وَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أُحِبُّ أَنْ تُكْرِمَنِي بِأَنْ تَأْكُلَ عِنْدِي فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَلَى أَنْ لَا تَتَكَلَّفَ لِي شَيْئاً وَ دَخَلَ فَأَتَاهُ الْحَارِثُ بِكِسْرَةٍ فَجَعَلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَأْكُلُ فَقَالَ لَهُ الْحَارِثُ إِنَّ مَعِي دَرَاهِمَ وَ أَظْهَرَهَا فَإِذَا هِيَ فِي كُمِّهِ فَإِنْ أَذِنْتَ لِي اشْتَرَيْتُ لَكَ شَيْئاً غَيْرَهَا فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) هَذِهِ مِمَّا فِي بَيْتِكَ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from Murazim ibn Hakim from the one who has narrated it in a marfu‘ manner saying the following: “Harith al-A‘war once came to ’Amir al-Mu’minin (a. s.), and said, ‘O ’Amir al- Mu’minin, I wish you grant me the honor of having food with me. ’Amir al-Mu’minin (a. s.), said, ‘I accept your invitation, provided, that you do not overburden yourself by acting formally’. He (the Imam) went to his house. Harith brought a piece of bread and ’Amir al-Mu’minin began to eat. Al-Harith said, ‘I have a few dirham’ and he showed them. They were in his sleeves. ‘If you give permission I like to buy something for you besides these pieces of bread.’ ’Amir al- Mu’minin (a. s.), said, ‘This is what is in your house (so it is sufficient).”’

ضعيف

A Man’s Finding Comfort in the House of His Brother (in belief) - Hadith 12749

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُهْلِكُ الْمَرْءَ الْمُسْلِمَ أَنْ يَسْتَقِلَّ مَا عِنْدَهُ لِلضَّيْفِ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A man who looks down on what he has for the guest is ruined.’”

صحيح

A Man’s Finding Comfort in the House of His Brother (in belief) - Hadith 12750

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَتَاكَ أَخُوكَ فَأْتِهِ بِمَا عِنْدَكَ وَ إِذَا دَعَوْتَهُ فَتَكَلَّفْ لَهُ .

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If your brother (in belief) comes to you, then serve him with whatever you have, but if you invite him then you can act formally (as you like).”’

حسن

A Man’s Eating in the House of his Brother (in belief) without his Permission - Hadith 12751

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ هَذِهِ الْآيَةِ لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ أَوْ بُيُوتِ آبائِكُمْ إِلَى آخِرِ الْآيَةِ قُلْتُ مَا يَعْنِي بِقَوْلِهِ أَوْ صَدِيقِكُمْ قَالَ هُوَ وَ اللَّهِ الرَّجُلُ يَدْخُلُ بَيْتَ صَدِيقِهِ فَيَأْكُلُ بِغَيْرِ إِذْنِهِ .

1. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Abd Allah ibn Muskan from Muhammad al-Halabiy who has said the following: “I once asked abu ’Abd Allah (a. s.), about this verse, ’It is not unlawful for you to eat in your houses, in the houses of your fathers. . . (24:61) and I asked what is the meaning of, ‘or your friend’?’ He (the Imam) said, ‘That by Allah is the house of his friend where he can eat without his permission.’”

صحيح

A Man’s Eating in the House of his Brother (in belief) without his Permission - Hadith 12752

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَوْ ما مَلَكْتُمْ مَفاتِحَهُ أَوْ صَدِيقِكُمْ قَالَ هَؤُلَاءِ الَّذِينَ سَمَّى اللَّهُ عَزَّ وَ جَلَّ فِي هَذِهِ الْآيَةِ تَأْكُلُ بِغَيْرِ إِذْنِهِمْ مِنَ التَّمْرِ وَ الْمَأْدُومِ وَ كَذَلِكَ تَطْعَمُ الْمَرْأَةُ مِنْ مَنْزِلِ زَوْجِهَا بِغَيْرِ إِذْنِهِ فَأَمَّا مَا خَلَا ذَلِكَ مِنَ الطَّعَامِ فَلَا .

2. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from his father from Safwan from Musa ibn Bakr from Zurarah who has said the following: “About the words of Allah, most Majestic, most Glorious, ’. . . or the house to which you have the keys or your friend’, abu ‘Abd Allah (a. s.), has stated this Hadith. ‘The people Allah, most Majestic, most Glorious, has mentioned in this verse can eat without the permission of the owner of the house, things such as dates and curries and so also can a woman eat from the house of her husband without his permission. However, it is not permissible for them to eat other items of food besides the ones mentioned above.’”

ضعيف على المشهور

A Man’s Eating in the House of his Brother (in belief) without his Permission - Hadith 12753

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِلْمَرْأَةِ أَنْ تَأْكُلَ وَ أَنْ تَتَصَدَّقَ وَ لِلصَّدِيقِ أَنْ يَأْكُلَ فِي مَنْزِلِ أَخِيهِ وَ يَتَصَدَّقَ .

3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A woman can eat and give charity and a friend can eat and give charity from the house of his brother.’”

ضعيف على المشهور

A Man’s Eating in the House of his Brother (in belief) without his Permission - Hadith 12754

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَحَدَهُمَا ( عليهما السلام ) عَنْ هَذِهِ الْآيَةِ لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ أَوْ بُيُوتِ آبائِكُمْ أَوْ بُيُوتِ أُمَّهاتِكُمْ الْآيَةَ قَالَ لَيْسَ عَلَيْكَ جُنَاحٌ فِيمَا طَعِمْتَ أَوْ أَكَلْتَ مِمَّا مَلَكْتَ مَفَاتِحَهُ مَا لَمْ تُفْسِدْهُ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Khalid from al-Qasim ibn Muhammad ibn ‘Urwah from ‘Abd Allah ibn Bukayr from Zurarah who has narrated the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the meaning of the words of Allah. ‘ ... it is not an offense on your part if you eat from your homes or the homes of your fathers or the homes of your mothers. . . .’ He (the Imam) said, ‘It is not an offense on your part if you eat or consume from the homes for which you have the keys as long as you do not destroy it.’”

مجهول

A Man’s Eating in the House of his Brother (in belief) without his Permission - Hadith 12755

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَوْ ما مَلَكْتُمْ مَفاتِحَهُ قَالَ الرَّجُلُ يَكُونُ لَهُ وَكِيلٌ يَقُومُ فِي مَالِهِ فَيَأْكُلُ بِغَيْرِ إِذْنِهِ .

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from those whom he has mentioned who has said the following: “About the words of Allah, most Majestic, most Glorious, ‘. . . and that to which you have the keys’ Abu ‘Abd Allah (a. s.), has said, ‘A man can be an agent who is being made the incharge person to look after certain assets, he can eat without the permission of the owner.’”

حسن

Without Title - Hadith 12756

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ دَخَلْنَا مَعَ ابْنِ أَبِي يَعْفُورٍ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ نَحْنُ جَمَاعَةٌ فَدَعَا بِالْغَدَاءِ فَتَغَدَّيْنَا وَ تَغَدَّى مَعَنَا وَ كُنْتُ أَحْدَثَ الْقَوْمِ سِنّاً فَجَعَلْتُ أَقْصُرُ وَ أَنَا آكُلُ فَقَالَ لِي كُلْ أَ مَا عَلِمْتَ أَنَّهُ تُعْرَفُ مَوَدَّةُ الرَّجُلِ لِأَخِيهِ بِأَكْلِهِ مِنْ طَعَامِهِ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim who has said the following: “Once we along with ibn abu Ya‘fur visited abu ‘Abd Allah (a. s.), and we were a group. Food was prepared and we had lunch. He (the Imam) also took lunch with us. I was the youngest in the group and I made it shorter in my eating. He (the Imam) then said, ’Eat. Did you not know that one’s love for his brother (in belief) comes to light when he eats from his food?”’

حسن

Without Title - Hadith 12757

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ رَجُلٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ أَكَلْنَا مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأُوتِينَا بِقَصْعَةٍ مِنْ أَرُزٍّ فَجَعَلْنَا نُعَذِّرُ فَقَالَ ( عليه السلام ) مَا صَنَعْتُمْ شَيْئاً إِنَّ أَشَدَّكُمْ حُبّاً لَنَا أَحْسَنُكُمْ أَكْلًا عِنْدَنَاقَالَ عَبْدُ الرَّحْمَنِ فَرَفَعْتُ كُسْحَةَ الْمَائِدَةِ فَأَكَلْتُ فَقَالَ نَعَمْ الْآنَ وَ أَنْشَأَ يُحَدِّثُنَا أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أُهْدِيَ إِلَيْهِ قَصْعَةُ أَرُزٍّ مِنْ نَاحِيَةِ الْأَنْصَارِ فَدَعَا سَلْمَانَ وَ الْمِقْدَادَ وَ أَبَا ذَرٍّ رَضِيَ اللَّهُ عَنْهُمْ فَجَعَلُوا يُعَذِّرُونَ فِي الْأَكْلِ فَقَالَ مَا صَنَعْتُمْ شَيْئاً أَشَدُّكُمْ حُبّاً لَنَا أَحْسَنُكُمْ أَكْلًا عِنْدَنَا فَجَعَلُوا يَأْكُلُونَ أَكْلًا جَيِّداًثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) رَحِمَهُمُ اللَّهُ وَ رَضِيَ اللَّهُ عَنْهُمْ وَ صَلَّى عَلَيْهِمْ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ‘Umar ibn ‘Abd ai-’Aziz from a man from ‘Abd al- Rahman ibn al-Hajj aj who has said the following: “Once we were having food with abu ’Abd Allah (a. s.), and a bowl of rice was brought but we just left it untouched. He (the Imam) (a. s.), said, ‘You did not eat anything thereof. You must take notice that the one among you with intense love for us is the one who eats our food well.’ ‘Abd al-Rahman said, ‘I then ate even the pieces that had fallen on the table-spread.’ He (the Imam) said, ‘Now this is good’ and he (the Imam) kept speaking that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, was presented with a gift of a bowl of rice from the side of al- Ansar (people of al-Madinah). He (the Messenger of Allah) called Salman, al-Miqdad and abu Dharr, may Allah be happy with them, but they did not eat thereof. He (the Messenger of Allah) said, ‘You did not eat anything thereof. The one among you of intense love for us is the one who eats our food well.’”

ضعيف

Without Title - Hadith 12758

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ أَكَلْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَجَعَلَ يُلْقِي بَيْنَ يَدَيَّ الشِّوَاءَ ثُمَّ قَالَ يَا عِيسَى إِنَّهُ يُقَالُ اعْتَبِرْ حُبَّ الرَّجُلِ بِأَكْلِهِ مِنْ طَعَامِ أَخِيهِ .

3. Muhammad ibn Yahya Ahmad ibn Muhammad from af-Hassan ibn Mahbub from Yunus ibn Ya‘qub from ‘Isa ibn abu Mansur who has said the following: “I once was having food with abu ‘Abd Allah (a. s.), and he (the Imam) kept placing Kabab before me. He (the Imam) then said, ’O ‘Isa, it is said that if you like to find out how much one loves his brother (in belief), see how much he eats from the food of his brother.’”

موثق

Without Title - Hadith 12759

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ الصَّيْرَفِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَدَّمَ إِلَيْنَا طَعَاماً فِيهِ شِوَاءٌ وَ أَشْيَاءَ بَعْدَهُ ثُمَّ جَاءَ بِقَصْعَةٍ فِيهَا أَرُزٌّ فَأَكَلْتُ مَعَهُ فَقَالَ كُلْ قُلْتُ قَدْ أَكَلْتُ فَقَالَ كُلْ فَإِنَّهُ يُعْتَبَرُ حُبُّ الرَّجُلِ لِأَخِيهِ بِانْبِسَاطِهِ فِي طَعَامِهِ ثُمَّ حَازَ لِي حَوْزاً بِإِصْبَعِهِ مِنَ الْقَصْعَةِ فَقَالَ لِي لَتَأْكُلَنَّ ذَا بَعْدَ مَا قَدْ أَكَلْتَ فَأَكَلْتُهُ .

4. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from a number of his people from Yunus ibn Ya‘qub from ‘Abd Allah ibn Sulayman al-Sayrafiy who has said the following: “I once was with abu ‘Abd Allah (a. s.), and food was brought for us with kabab and other things in it, then a bowl of rice was brought. I ate with him (the Imam). He (the Imam) said, ‘Eat.’ I said, ‘I ate.’ He (the Imam) said, ‘Eat because the love of a brother (in belief) is proportionate with how much he eats from his food.’ He (the Imam) then marked with his finger in the bowl and said to me, ‘You must eat that after you have eaten.’ I then ate it.’”

مجهول مرسل

Without Title - Hadith 12760

أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الْمَغْرَاءِ الْعِجْلِيِّ قَالَ حَدَّثَنِي عَنْبَسَةُ بْنُ مُصْعَبٍ قَالَ أَتَيْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يُرِيدُ الْخُرُوجَ إِلَى مَكَّةَ فَأَمَرَ بِسُفْرَةٍ فَوُضِعَتْ بَيْنَ أَيْدِينَا فَقَالَ كُلُوا فَأَكَلْنَا فَقَالَ أَثْبَتُّمْ أَثْبَتُّمْ إِنَّهُ كَانَ يُقَالُ اعْتَبِرْ حُبَّ الْقَوْمِ بِأَكْلِهِمْقَالَ فَأَكَلْنَا وَ قَدْ ذَهَبَتِ الْحِشْمَةُ .

5. Ali ibn Muhammad ibn abu ‘Abd Allah has narrated from ’Isma‘il ibn Mehran from Sayf ibn ‘Amirah from abu al-Mighra’ al- ‘ Ij liy who has said that narrated to me ‘Anbasah ibn Mus’ab saying the following: “We once visited abu ‘Abd Allah (a. s.), when he (the Imam) was about to leave for Makkah. He (the Imam) ordered a package of food and it was placed before us. He (the Imam) said, ‘Eat.’ We ate. He (the Imam) said, ‘You have proved it, you have proved it, because it is said to find out a people’s love for you by means of the manner of their eating your food.’ We ate and there was no formality.’”

ضعيف

Without Title - Hadith 12761

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ عَنْ أَبِي الرَّبِيعِ قَالَ دَعَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِطَعَامٍ فَأُتِيَ بِهَرِيسَةٍ فَقَالَ لَنَا ادْنُوا فَكُلُوا قَالَ فَأَقْبَلَ الْقَوْمُ يَقْصُرُونَ فَقَالَ ( عليه السلام ) كُلُوا فَإِنَّمَا يَسْتَبِينُ مَوَدَّةُ الرَّجُلِ لِأَخِيهِ فِي أَكْلِهِ عِنْدَهُ قَالَ فَأَقْبَلْنَا نُغِصُّ أَنْفُسَنَا كَمَا تَغَصُّ الْإِبِلُ .

6. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-ffassan ibn Ali from Yunus from abu al-Rabi’ who has said the following: “Abu ‘Abd Allah (a. s.), asked for food. Mashed grain and meat was brought for us. He (the Imam) said, ’Come near and eat.’ He (the narrator) has said, The people went close but made the eating short. He (the Imam) said, ’Eat because it shows one’s love for his brother (in belief).’ We then ate in large morsels like hungry camels do.’”

ضعيف على المشهور

Another Chapter about Measurement and that there is no Accounting for Food - Hadith 12762

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) رُبَّمَا أَطْعَمَنَا الْفَرَانِيَّ وَ الْأَخْبِصَةَ ثُمَّ يُطْعِمُ الْخُبْزَ وَ الزَّيْتَ فَقِيلَ لَهُ لَوْ دَبَّرْتَ أَمْرَكَ حَتَّى تَعْتَدِلَ فَقَالَ إِنَّمَا نَتَدَبَّرُ بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ فَإِذَا وَسَّعَ عَلَيْنَا وَسَّعْنَا وَ إِذَا قَتَّرَ عَلَيْنَا قَتَّرْنَا .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from ibn Bukayr from certain persons of our people who has said the following: “Abu ‘ Abd Allah (a. s.), would feed us milk with sugar or a mixture of dates and bread, then give us bread and oil. It was then said to him (the Imam), ’We wish you organize and plan your affairs to balance them out.’ He (the Imam) said, ‘We do so by the command of Allah, most Majestic, most Glorious. When He expands sustenance for us, we also expand spending; and when He gives us in measures, we also spend in measures.”’

مرسل موثق

Another Chapter about Measurement and that there is no Accounting for Food - Hadith 12763

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةُ أَشْيَاءَ لَا يُحَاسَبُ عَلَيْهِنَّ الْمُؤْمِنُ طَعَامٌ يَأْكُلُهُ وَ ثَوْبٌ يَلْبَسُهُ وَ زَوْجَةٌ صَالِحَةٌ تُعَاوِنُهُ وَ يُحْصِنُ بِهَا فَرْجَهُ .

2. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ibn Ri’ab from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘There are three things for which Allah does not ask a believing person for accounting. One of such item is the food that he eats, the clothes that he wears and a virtuous wife who cooperates and with her he protects his chastity.’”

ضعيف على المشهور

Another Chapter about Measurement and that there is no Accounting for Food - Hadith 12764

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي سَعِيدٍ عَنْ أَبِي حَمْزَةَ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) جَمَاعَةً فَدَعَا بِطَعَامٍ مَا لَنَا عَهْدٌ بِمِثْلِهِ لَذَاذَةً وَ طِيباً وَ أُوتِينَا بِتَمْرٍ نَنْظُرُ فِيهِ إِلَى وُجُوهِنَا مِنْ صَفَائِهِ وَ حُسْنِهِ فَقَالَ رَجُلٌ لَتُسْأَلُنَّ عَنْ هَذَا النَّعِيمِ الَّذِي نُعِّمْتُمْ بِهِ عِنْدَ ابْنِ رَسُولِ اللَّهِ ( صلى الله عليه وآله )فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَكْرَمُ وَ أَجَلُّ مِنْ أَنْ يُطْعِمَكُمْ طَعَاماً فَيُسَوِّغَكُمُوهُ ثُمَّ يَسْأَلَكُمْ عَنْهُ وَ لَكِنْ يَسْأَلُكُمْ عَمَّا أَنْعَمَ عَلَيْكُمْ بِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ ( صلى الله عليه وآله ) .

3. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from ‘Uthman ibn ‘Isa from abu Sa‘id from abu Hamzah who has said the following: “Once we were in a group with abu ‘Abd Allah (a. s.). He (the Imam) ordered such a food the like of which in good taste and elegance we had never seen. Thereafter dates were brought, in which we could see the reflection of our faces because of their clarity and goodness. A man then said, ‘We will be held accountable for these bounties that we have received in the house of the child of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. Abu ‘Abd Allah (a. s.), then said, ‘Allah, most Majestic, most Glorious, is honorable and glorious. Once He gives you food and makes it delicious, He then does not hold you accountable for it. However, He will ask you about what He has granted through Muhammad and Ale (of) Muhammad (SAW).’”

مجهول

Another Chapter about Measurement and that there is no Accounting for Food - Hadith 12765

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ فِي الطَّعَامِ سَرَفٌ .

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn al-Hakam from Shihab ibn ‘Abde Rabbihi who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Extragance (overspending) is not applicable in food.’”

حسن

Another Chapter about Measurement and that there is no Accounting for Food - Hadith 12766

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنِ الْحَارِثِ بْنِ حَرِيزٍ عَنْ سَدِيرٍ الصَّيْرَفِيِّ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَدَعَا بِالْغَدَاءِ فَأَكَلْتُ مَعَهُ طَعَاماً مَا أَكَلْتُ طَعَاماً قَطُّ أَنْظَفَ مِنْهُ وَ لَا أَطْيَبَ فَلَمَّا فَرَغْنَا مِنَ الطَّعَامِ قَالَ يَا أَبَا خَالِدٍ كَيْفَ رَأَيْتَ طَعَامَكَ أَوْ قَالَ طَعَامَنَا قُلْتُ جُعِلْتُ فِدَاكَ مَا رَأَيْتُ أَطْيَبَ مِنْهُ وَ لَا أَنْظَفَ قَطُّ وَ لَكِنِّي ذَكَرْتُ الْآيَةَ الَّتِي فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَا إِنَّمَا تُسْأَلُونَ عَمَّا أَنْتُمْ عَلَيْهِ مِنَ الْحَقِّ .

5. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah, from his father from al-Qasim ibn Muhammad al-Jawhariy from al-Harith ibn Hariz from Sadir al-Sayrafiy from abu Khalid al-Kabuliy who has said the following: “I once visited abu Ja‘far (a. s.). He (the Imam) ordered food. I ate a food with him the like of which I never before had seen in cleanness and elegance. When we finished our food he (the Imam) asked, ‘O abu Khalid, how was your food’ or that he (the Imam) said, ‘Our food?’ I said, ‘I pray to Allah to keep my soul in service for your cause, I had never seen such a food in delicacy and cleanness ever before; but I remembered the verse which is in the book of Allah, most Majestic, most Glorious, ‘. . . on that day you will be asked about the bounties.’ (108:8) Abu Ja’far (a. s.), said, ‘No, you will be asked only about the truth in which you are, (belief in the divine authority of ‘A’immah).”’

ضعيف

Another Chapter about Measurement and that there is no Accounting for Food - Hadith 12767

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اعْمَلْ طَعَاماً وَ تَنَوَّقْ فِيهِ وَ ادْعُ عَلَيْهِ أَصْحَابَكَ .

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn af-Hakam from Shihab ibn ‘ Abd Rabbibi who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Prepare food and make it unique; then invite your friends for it.’”

حسن

Preparation of Food for a Ceremony, like Wedding and so forth - Hadith 12768

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ أَوْلَمَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) وَلِيمَةً عَلَى بَعْضِ وُلْدِهِ فَأَطْعَمَ أَهْلَ الْمَدِينَةِ ثَلَاثَةَ أَيَّامٍ الْفَالُوذَجَاتِ فِي الْجِفَانِ فِي الْمَسَاجِدِ وَ الْأَزِقَّةِ فَعَابَهُ بِذَلِكَ بَعْضُ أَهْلِ الْمَدِينَةِ فَبَلَغَهُ ( عليه السلام ) ذَلِكَ فَقَالَ مَا آتَى اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً مِنْ أَنْبِيَائِهِ شَيْئاً إِلَّا وَ قَدْ آتَى مُحَمَّداً ( صلى الله عليه وآله ) مِثْلَهُ وَ زَادَهُ مَا لَمْ يُؤْتِهِمْقَالَ لِسُلَيْمَانَ ( عليه السلام ) هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ وَ قَالَ لِمُحَمَّدٍ ( صلى الله عليه وآله ) وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from certain persons of our people who has said the following: “Abu al-Hassan, Musa (a. s.), ordered to prepare food for the ceremony of a certain one of his children and fed people of al-Madinah with Faludhat (a certain kind of sweet) in large cooking pots for three days in Masjids and streets. Certain people of al-Madinah criticized him (the Imam) about it. The information reached him (the Imam) and he (the Imam) said, ’Everything that Allah, most Majestic, most Glorious, gave to any Prophet, He gave such things to Muhammad (SAW), and more which He did not give to the Prophets. To Sulayman (a. s.) He said, “This is our gift. You can give to others or keep it without being questioned.” He said to Muhammad, “What the messenger brings you must take and what he prohibits, you must stay away from it.’” (Deeds of ‘A’immah are of the Sunnah like the deeds of the Holy Prophet)”

مرسل

Preparation of Food for a Ceremony, like Wedding and so forth - Hadith 12769

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تَجِبُ الدَّعْوَةُ إِلَّا فِي أَرْبَعٍ الْعُرْسِ وَ الْخُرْسِ وَ الْإِيَابِ وَ الْإِعْذَارِ .

2. Ahmad ibn Muhammad has narrated from al-Haytham ibn abu Masruq from Hisham ibn Salim who has said the following: “Inviting (people for food) is not obligatory except for four occasions. Such occasions are: weddings, the birth of a child, circumcisions, and returning from a journey.’”

حسن كالصحيح

Preparation of Food for a Ceremony, like Wedding and so forth - Hadith 12770

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْوَلِيمَةُ فِي أَرْبَعٍ الْعُرْسِ وَ الْخُرْسِ وَ هُوَ الْمَوْلُودُ يُعَقُّ عَنْهُ وَ يُطْعَمُ وَ الْإِعْذَارِ وَ هُوَ خِتَانُ الْغُلَامِ وَ الْإِيَابِ وَ هُوَ الرَّجُلُ يَدْعُو إِخْوَانَهُ إِذَا آبَ مِنْ غَيْبَتِهِ .وَ فِي رِوَايَةٍ أُخْرَى أَوْ تَوْكِيرٍ وَ هُوَ بِنَاءُ الدَّارِ أَوْ غَيْرُهُ .

3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ’Food can be prepared for four kinds of ceremonies. It is for a wedding, birth of a child for whom ‘Aqiqah is offered and fed to deserving people, circumcision of a male child, and returning of a man from a journey, for which he invites his brothers (in belief) after his absence.’ In another Hadith it is said that it is for a new home and others.’”

ضعيف على المشهور

Preparation of Food for a Ceremony, like Wedding and so forth - Hadith 12771

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ بِإِسْنَادٍ ذَكَرَهُ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ طَعَامِ وَلِيمَةٍ يُخَصُّ بِهَا الْأَغْنِيَاءُ وَ يُتْرَكُ الْفُقَرَاءُ .

4. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from those whom he has mentioned who has said the following: “Abu Ibrahim (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited feeding during a ceremony, only the rich and not the poor.’”

ضعيف على المشهور

Preparation of Food for a Ceremony, like Wedding and so forth - Hadith 12772

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا نَجِدُ لِطَعَامِ الْعُرْسِ رَائِحَةً لَيْسَتْ بِرَائِحَةِ غَيْرِهِ فَقَالَ لَهُ مَا مِنْ عُرْسٍ يَكُونُ يُنْحَرُ فِيهِ جَزُورٌ أَوْ تُذْبَحُ بَقَرَةٌ أَوْ شَاةٌ إِلَّا بَعَثَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَلَكاً مَعَهُ قِيرَاطٌ مِنْ مِسْكِ الْجَنَّةِ حَتَّى يُدِيفَهُ فِي طَعَامِهِمْ فَتِلْكَ الرَّائِحَةُ الَّتِي تُشَمُّ لِذَلِكَ .

5. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Mu‘awiyah ibn ‘Ammar who has said the following: “A man once asked abu ‘ Abd Allah (a. s.), ‘Why do we find the aroma in a food for wedding which is not found in other food?’ He (the Imam) said, ’In every wedding for which a camel or sheep or a cow is slaughtered Allah, most Blessed, most High, sends an angel with a carat (carafe) of musk from paradise which he soaks in water in their food and that is the aroma which is felt because of it.’”

حسن

Preparation of Food for a Ceremony, like Wedding and so forth - Hadith 12773

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ الْعِرَاقِيِّينَ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ جَعْفَرٍ الْقَلَانِسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّا نَتَّخِذُ الطَّعَامَ وَ نَسْتَجِيدُهُ وَ نَتَنَوَّقُ فِيهِ وَ لَا نَجِدُ لَهُ رَائِحَةَ طَعَامِ الْعُرْسِ فَقَالَ ذَلِكَ لِأَنَّ طَعَامَ الْعُرْسِ فِيهِ تَهُبُّ رَائِحَةٌ مِنَ الْجَنَّةِ لِأَنَّهُ طَعَامٌ اتُّخِذَ لِلْحَلَالِ .

6. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from certain persons of Iraq from Ibrahim ibn ‘Uqbah from Ja‘far al-Qalanisiy who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘Why is it that we prepare good food and make it unique but we do not find the fragrance like that of the food for wedding in it?’ He (the Imam) said, ‘It is because in the food for wedding, air from paradise blows; it is a food that is prepared for a lawful matter (marriage).’ ”

مجهول

When a Man Enters a Town he is a Guest of his Brothers (in belief) who Live there - Hadith 12774

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ بِإِسْنَادِهِ عَمَّنْ ذَكَرَهُ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَخَلَ رَجُلٌ بَلْدَةً فَهُوَ ضَيْفٌ عَلَى مَنْ بِهَا مِنْ إِخْوَانِهِ وَ أَهْلِ دِينِهِ حَتَّى يَرْحَلَ عَنْهُمْ .

1. Ali ibn Ibrahim has narrated from his father from ‘ Abd al-Rahman ibn Ishaq al-Ahmar through the chain of his narrators from those whom he has mentioned from al-Fudayl ibn Yasar who has said the following: “Abu Ja‘far (a. s.), has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “When a man enters a town he then is a guest of his brothers (in belief) who live there and the people of his religion until he leaves that town.”’

ضعيف

When a Man Enters a Town he is a Guest of his Brothers (in belief) who Live there - Hadith 12775

أَبُو عَبْدِ اللَّهِ الْأَشْعَرِيُّ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْكَرْخِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَخَلَ رَجُلٌ بَلْدَةً فَهُوَ ضَيْفٌ عَلَى مَنْ بِهَا مِنْ أَهْلِ دِينِهِ حَتَّى يَرْحَلَ عَنْهُمْ .

2. Abu Ali al-Ash‘ariy has narrated from al-Sayyariy from Muhammad ibn ‘Abd Allah al-Karkhiy from a man who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “When a man enters a town he is the guest of those who live there of the people of his religion until he leaves that town.’”

ضعيف

Guest is for Three Days Only - Hadith 12776

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْفَارِسِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الضَّيْفُ يُلْطَفُ لَيْلَتَيْنِ فَإِذَا كَانَتْ لَيْلَةُ الثَّالِثَةِ فَهُوَ مِنْ أَهْلِ الْبَيْتِ يَأْكُلُ مَا أَدْرَكَ .

1. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn af-Husayn al-Farsi from Sulayman ibn Hafs al-Basriy who has said the following: “Abu ‘ Abd Allah (a. s.), has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “Special treatment should be offered to a guest for the two nights; but in the third night he is of the people of the family, and he eats what he receives.’””

مجهول

Guest is for Three Days Only - Hadith 12777

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ وَاصِلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الضِّيَافَةُ أَوَّلَ يَوْمٍ وَ الثَّانِيَ وَ الثَّالِثَ وَ مَا بَعْدَ ذَلِكَ فَإِنَّهَا صَدَقَةٌ تُصُدِّقَ بِهَا عَلَيْهِقَالَ ثُمَّ قَالَ ( صلى الله عليه وآله ) لَا يَنْزِلُ أَحَدُكُمْ عَلَى أَخِيهِ حَتَّى يُوثِمَهُ مَعَهُ قِيلَ يَا رَسُولَ اللَّهِ كَيْفَ يُوثِمُهُ قَالَ حَتَّى لَا يَكُونَ عِنْدَهُ مَا يُنْفِقُ عَلَيْهِ .

2. AI-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad, from Wasil, from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Special treatment for a guest is in the first day, in the second day and on the third day. Anything beyond this is charity that you give to him.’ He (the Messenger of Allah) then said, ‘One of you must not stay with his brother (in belief) to cause him difficulties.’ It was asked, ‘O Messenger of Allah, how can he cause difficulties?’ He (the Messenger of Allah) said, ‘He stays with him until he (the host) has nothing else to spend for him.’”

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Undesirability of Making the Guest Work - Hadith 12778

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُوسَى عَنْ ذُبْيَانَ بْنِ حَكِيمٍ عَنْ مُوسَى النُّمَيْرِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ رَأَيْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) ضَيْفاً فَقَامَ يَوْماً فِي بَعْضِ الْحَوَائِجِ فَنَهَاهُ عَنْ ذَلِكَ وَ قَامَ بِنَفْسِهِ إِلَى تِلْكَ الْحَاجَةِ وَ قَالَ ( عليه السلام ) نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ أَنْ يُسْتَخْدَمَ الضَّيْفُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Musa from Dhubyan ibn Hakim from Musa al-Numayriy from ibn abu Ya‘fur who has said the following: “I once saw a guest with abu ‘ Abd Allah (a. s.), who stood up one day to work for him (the Imam). He (the Imam) prohibited him. He (the Imam) himself stood up to do that work. He (the Imam) (a. s.), said, The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited making the guest to work. 5 ”

مجهول

Undesirability of Making the Guest Work - Hadith 12779

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ عُبَيْدِ بْنِ أَبِي عَبْدِ اللَّهِ الْبَغْدَادِيِّ عَمَّنْ أَخْبَرَهُ قَالَ نَزَلَ بِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) ضَيْفٌ وَ كَانَ جَالِساً عِنْدَهُ يُحَدِّثُهُ فِي بَعْضِ اللَّيْلِ فَتَغَيَّرَ السِّرَاجُ فَمَدَّ الرَّجُلُ يَدَهُ لِيُصْلِحَهُ فَزَبَرَهُ أَبُو الْحَسَنِ ( عليه السلام ) ثُمَّ بَادَرَهُ بِنَفْسِهِ فَأَصْلَحَهُ ثُمَّ قَالَ لَهُ إِنَّا قَوْمٌ لَا نَسْتَخْدِمُ أَضْيَافَنَا .

2. Al-Husayn from Muhammad has narrated from al-Sayyariy from ‘Ubayd ibn abu ‘Abd Allah al-Baghdadiy from those who narrated to him who has said the following: “Once abu al-Hassan, al-Rida’ ‘Alayhi al-Salam, had a guest who was sitting with him (the Imam) and speaking during the night. The lamp began to become dim and the man stretched his hand to repair it. Abu al-Hassan, stopped him seriously and he (the Imam) himself repaired the lamp saying, ‘We are a people who do not make the guests work.’”

ضعيف

Undesirability of Making the Guest Work - Hadith 12780

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُوسَى عَنْ ذُبْيَانَ بْنِ حَكِيمٍ عَنْ مُوسَى بْنِ أُكَيْلٍ النُّمَيْرِيِّ عَنْ مَيْسَرَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ مِنَ التَّضْعِيفِ تَرْكَ الْمُكَافَأَةِ وَ مِنَ الْجَفَاءِ اسْتِخْدَامَ الضَّيْفِ فَإِذَا نَزَلَ بِكُمُ الضَّيْفُ فَأَعِينُوهُ وَ إِذَا ارْتَحَلَ فَلَا تُعِينُوهُ فَإِنَّهُ مِنَ النَّذَالَةِ وَ زَوِّدُوهُ وَ طَيِّبُوا زَادَهُ فَإِنَّهُ مِنَ السَّخَاءِ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Musa from Dhubyan ibn Hakim from Musa ibn ’Ukayl al-Numayriy from May sarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘Ignoring to counter-balance a favor that one receives is one of the reasons to weaken one; and it is of injustice to make a guest to work. When a guest comes to you help him. When he leaves do not help him to leave, it is of lowliness. You must provide him supplies and make his supplies good; it is an act of generosity.’”

مجهول

The Sustenance of a Guest Comes with Him - Hadith 12781

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْفَارِسِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الضَّيْفَ إِذَا جَاءَ فَنَزَلَ بِالْقَوْمِ جَاءَ بِرِزْقِهِ مَعَهُ مِنَ السَّمَاءِ فَإِذَا أَكَلَ غَفَرَ اللَّهُ لَهُمْ بِنُزُولِهِ عَلَيْهِمْ .

1. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn al-Husayn al-Farsiy from Sulayman ibn Hafs ibn al-Basriy who has said the following: “Abu ‘ Abd Allah (a. s.), has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “When a guest comes and disembarks with a people, he comes with his sustenance from the sky. When he eats Allah forgives them because of his staying with them/”

مجهول

The Sustenance of a Guest Comes with Him - Hadith 12782

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ إِنَّمَا تَنْزِلُ الْمَعُونَةُ عَلَى الْقَوْمِ عَلَى قَدْرِ مَئُونَتِهِمْ وَ إِنَّ الضَّيْفَ لَيَنْزِلُ بِالْقَوْمِ فَيَنْزِلُ رِزْقُهُ مَعَهُ فِي حَجْرِهِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Musa ibn Bukayr who has said the following: “Abu al-Hassan, al-Awwal (a. s.), has said, ‘Help descends on a people proportionate to their needs. A guest comes to a people but he comes with his sustenance in his lap.’”

ضعيف على المشهور

The Sustenance of a Guest Comes with Him - Hadith 12783

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مِنْ ضَيْفٍ حَلَّ بِقَوْمٍ إِلَّا وَ رِزْقُهُ فِي حَجْرِهِ .

3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘There is no guest who comes to a people without his sustenance in his lap.’”

ضعيف على المشهور

The Sustenance of a Guest Comes with Him - Hadith 12784

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَكَرَ أَصْحَابُنَا قَوْماً فَقُلْتُ وَ اللَّهِ مَا أَتَغَدَّى وَ لَا أَتَعَشَّى إِلَّا وَ مَعِي مِنْهُمُ اثْنَانِ أَوْ ثَلَاثَةٌ أَوْ أَقَلُّ أَوْ أَكْثَرُ فَقَالَ ( عليه السلام ) فَضْلُهُمْ عَلَيْكَ أَكْثَرُ مِنْ فَضْلِكَ عَلَيْهِمْ قُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ ذَا وَ أَنَا أُطْعِمُهُمْ طَعَامِي وَ أُنْفِقُ عَلَيْهِمْ مِنْ مَالِي وَ يَخْدُمُهُمْ خَادِمِي فَقَالَ إِذَا دَخَلُوا عَلَيْكَ دَخَلُوا مِنَ اللَّهِ عَزَّ وَ جَلَّ بِالرِّزْقِ الْكَثِيرِ وَ إِذَا خَرَجُوا خَرَجُوا بِالْمَغْفِرَةِ لَكَ .

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn Qays who has said the following: “Our people once mentioned a people and I said, ‘By Allah, I do not take lunch or dinner without one two or three of them or more or less with me.’ Abu ‘Abd Allah (a. s.), then said, ‘Their favor to you is more than your favor to them/ I then said, ‘I pray to Allah to keep my soul in service for your cause, how does that happen? I feed them my food, spend on them from my assets and my servants serve them/ He (the Imam) said, ‘When they come to you they come with sustenance from Allah, most Majestic, most Glorious, and when they leave they leave forgiveness for you/”

حسن

The Right of Guest and Honoring Him - Hadith 12785

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ إِسْحَاقَ بْنِ عَبْدِ الْعَزِيزِ وَ جَمِيلٍ وَ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِمَّا عَلَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَاطِمَةَ ( عليها السلام ) أَنْ قَالَ لَهَا يَا فَاطِمَةُ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ‘Umar ibn ‘Abd al-’Aziz from Ishaq ibn ‘Abd al-’Aziz and Jamil and Zurarah who have said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘Of the matters that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, taught to Fatimah, ‘Alayha al-Salam, was his saying, “O Fatimah, whoever believes in Allah and in the Day of Judgment, he must honor his guest.’””

ضعيف

The Right of Guest and Honoring Him - Hadith 12786

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْحَاقَ بْنِ عَبْدِ الْعَزِيزِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مِمَّا عَلَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِيّاً ( عليه السلام ) قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ishaq ibn ‘Abd al-’Aziz from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘Of the matters that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, taught to Ali (a. s.), was his saying, “Whoever believes in Allah and in the Day of Judgment, he must honor his guest.’””

مجهول

The Right of Guest and Honoring Him - Hadith 12787

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْفَارِسِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مِنْ حَقِّ الضَّيْفِ أَنْ يُكْرَمَ وَ أَنْ يُعَدَّ لَهُ الْخِلَالُ .

3. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn al-Husayn al-Farsiy from Sulayman ibn Hafs who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘It is of the rights of the guest to be honored and to prepare for him toothpicks [restroom according to another script of al-Kafi].”’

مجهول

Eating with the Guest - Hadith 12788

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَكَلَ مَعَ الْقَوْمِ أَوَّلَ مَنْ يَضَعُ يَدَهُ مَعَ الْقَوْمِ وَ آخِرَ مَنْ يَرْفَعُهَا إِلَى أَنْ يَأْكُلَ الْقَوْمُ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when eating food with a people would, as the first one, begin eating and the be last to stop it, so that the people complete eating.’”

ضعيف على المشهور

Eating with the Guest - Hadith 12789

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَكَلَ مَعَ قَوْمٍ طَعَاماً كَانَ أَوَّلَ مَنْ يَضَعُ يَدَهُ وَ آخِرَ مَنْ يَرْفَعُهَا لِيَأْكُلَ الْقَوْمُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal f, ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when eating food with a people would, as the first one, begin eating and be the last to stop it, so that the people complete eating.’”

موثق

Eating with the Guest - Hadith 12790

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الزَّائِرَ إِذَا زَارَ الْمَزُورَ فَأَكَلَ مَعَهُ أَلْقَى عَنْهُ الْحِشْمَةَ وَ إِذَا يَأْكُلُ مَعَهُ يَنْقَبِضُ قَلِيلًا .

3. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from ‘Umar ibn ‘Abd al-’Aziz from Jamil ibn Darraj who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘When a visitor visits someone and eats with him, formality comes down, and when he eats with him (the visitor) feels constraint a little.’”

ضعيف

Eating with the Guest - Hadith 12791

عَنْهُ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ إِذَا أَتَاهُ الضَّيْفُ أَكَلَ مَعَهُ وَ لَمْ يَرْفَعْ يَدَهُ مِنَ الْخِوَانِ حَتَّى يَرْفَعَ الضَّيْفُ يَدَهُ .

4. It is narrated from the narrator of the previous Hadith from Sulayman ibn Hafs from Ali ibn Ja‘far from his brother, Musa (a. s.), has said the following: “Abu al-Hassan, Musa (a. s.), has said, that when a guest would come to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, he (the Messenger of Allah) would eat with him and would not stop eating before the guest did.’”

صحيح على الظاهر

The Child of Adam is Hollow; thus He must Eat Food - Hadith 12792

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلَهُ الْأَبْرَشُ الْكَلْبِيُّ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ قَالَ تُبَدَّلُ خُبْزَةً نَقِيَّةً يَأْكُلُ النَّاسُ مِنْهَا حَتَّى يَفْرُغَ مِنَ الْحِسَابِقَالَ الْأَبْرَشُ فَقُلْتُ إِنَّ النَّاسَ يَوْمَئِذٍ لَفِي شُغُلٍ عَنِ الْأَكْلِ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) هُمْ فِي النَّارِ لَا يَشْتَغِلُونَ عَنْ أَكْلِ الضَّرِيعِ وَ شُرْبِ الْحَمِيمِ وَ هُمْ فِي الْعَذَابِ فَكَيْفَ يَشْتَغِلُونَ عَنْهُ فِي الْحِسَابِ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from (from Sulayman ibn Ja‘far) from Hisham ibn Salim from Zurarah who has said the following: “Al-Abrash al-Kalbiy once asked abu Ja‘far (a. s.), about the meaning of the words of Allah, most Majestic, most Glorious, ‘On the day when the earth will be replaced with another earth.’ (14:48) He (the Imam) said, ‘It means that there will be purified bread for people to eat until Allah will clear the accounts.’ Al-Abrash has said, ‘I then said, “People on that day will already have other things to worry about instead of eating.’” Abu Ja‘far (a. s.), said, ‘If they in the fire will be eating al-Dari‘ (a terrible kind of food for those in hell) and drinking hot, filthy water in suffering instead of worrying about other things; they can also eat purified bread during the time their accounts are cleared.’”

حسن

The Child of Adam is Hollow; thus He must Eat Food - Hadith 12793

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ ابْنَ آدَمَ أَجْوَفَ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘Allah, most Majestic, most Glorious, has created the child of Adam hollow.’”

حسن

The Child of Adam is Hollow; thus He must Eat Food - Hadith 12794

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا بُنِيَ الْجَسَدُ عَلَى الْخُبْزِ .

3. Muhammad ibn Yahya has narrated from Ali ibn af-Hassan al-Tamimiy from Ja‘far ibn Muhammad Hakim from Ibrahim ibn ‘Abd al- Hamid from af-Wafid ibn Sabih who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The body is made out of bread (food).”’

ضعيف

The Child of Adam is Hollow; thus He must Eat Food - Hadith 12795

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ قَالَ تُبَدَّلُ خُبْزَةً نَقِيَّةً يَأْكُلُ مِنْهَا النَّاسُ حَتَّى يَفْرُغُوا مِنَ الْحِسَابِفَقَالَ لَهُ قَائِلٌ إِنَّهُمْ لَفِي شُغُلٍ يَوْمَئِذٍ عَنِ الْأَكْلِ وَ الشُّرْبِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ ابْنَ آدَمَ أَجْوَفَ وَ لَا بُدَّ لَهُ مِنَ الطَّعَامِ وَ الشَّرَابِ أَ هُمْ أَشَدُّ شُغُلًا يَوْمَئِذٍ أَمْ مَنْ فِي النَّارِ فَقَدِ اسْتَغَاثُوا وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ إِنْ يَسْتَغِيثُوا يُغاثُوا بِماءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرابُ .

4. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from al-Qasim ibn al-’Urwah from ‘Abd Allah ibn Bukayr from Zurarah who has said the following: “I once asked abu Ja‘far (a. s.), about the meaning of the words of Allah, most Majestic, most Glorious, ‘On the day when the earth will be replaced with another earth.’ (14:48) He (the Imam) said, ‘It will be replaced with purified bread from which people will eat until their accounting is complete.’ Someone then said to him (the Imam), ‘People on that day will already have other things to worry about instead of eating.’ He (the Imam) said, ‘Allah, most Majestic, most Glorious, has created the child of Adam hollow. He must have food and drink. Will they be more seriously preoccupied on that day or those in hellfire who plead? And Allah, most Majestic, most Glorious, says, “If they plead their pleading will be responded with water like al-Muhl that roasts the faces and it is the worst kind of drink.” (18:29)’”

مجهول

The Child of Adam is Hollow; thus He must Eat Food - Hadith 12796

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ حِكَايَةً عَنْ مُوسَى ( عليه السلام ) رَبِّ إِنِّي لِما أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ فَقَالَ سَأَلَ الطَّعَامَ .

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from those whom he has mentioned who has said the following: “About the meaning of the words of Allah, most Majestic, most Glorious, quoting Musa (a. s.), ‘My Lord, I am in great need of the good things You have sent to me...’ (27:24) Abu ‘Abd Allah (a. s.), has said, ‘He (Moses) asked for food.’”

حسن

The Child of Adam is Hollow; thus He must Eat Food - Hadith 12797

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللَّهُمَّ بَارِكْ لَنَا فِي الْخُبْزِ وَ لَا تُفَرِّقْ بَيْنَنَا وَ بَيْنَهُ فَلَوْ لَا الْخُبْزُ مَا صُمْنَا وَ لَا صَلَّيْنَا وَ لَا أَدَّيْنَا فَرَائِضَ رَبِّنَا عَزَّ وَ جَلَّ .

6. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from abu al-Bakhtariy in a marfu‘ manner has said the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘O Lord, grant us blessings in bread and do not separate it from us. If bread had not been available, we could not fast or perform Salat (prayer) or fulfill any of our obligation toward our Lord, most Majestic, most Glorious.”’

ضعيف

The Child of Adam is Hollow; thus He must Eat Food - Hadith 12798

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا بُنِيَ الْجَسَدُ عَلَى الْخُبْزِ .

7. Muhammad ibn Yahya has narrated from Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from and Ali ibn Ibrahim has narrated from his father all from ibn abu ‘ Umayr from Ibrahim ibn ‘ Abd al-Hamid from al-Walid ibn Sabih who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The body is built on bread only.’”

موثق

Lunch and Dinner - Hadith 12799

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنِ الْمُثَنَّى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ يَعْقُوبَ ( عليه السلام ) كَانَ لَهُ مُنَادٍ يُنَادِي كُلَّ غَدَاةٍ مِنْ مَنْزِلِهِ عَلَى فَرْسَخٍ أَلَا مَنْ أَرَادَ الْغَدَاءَ فَلْيَأْتِ إِلَى مَنْزِلِ يَعْقُوبَ وَ إِذَا أَمْسَى يُنَادِي أَلَا مَنْ أَرَادَ الْعَشَاءَ فَلْيَأْتِ إِلَى مَنْزِلِ يَعْقُوبَ .

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from Muhammad ibn Ali from Ali ibn Asbat from Ya’qub ibn Salim from al-Muthanna’ who has said the following: “Abu ‘Abd Allah (a. s.), has said Ya’qub (a. s.), had an announcer who every morning announced from his house to three miles, ‘Those who want lunch can come to the house of Ya’qub.’ In the evening the announcement said, ’Those who want dinner can come to the house of Ya’qub.’”

ضعيف

Lunch and Dinner - Hadith 12800

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

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from al-Nadr ibn Suwayd from Ali ibn al-Salt from the son of brother of Shihab ibn ‘Abd Rabbihi who has said the following: “I once complained before abu ‘Abd Allah (a. s.), against pain and an upset stomach that I (often) experienced . He (the Imam) said to me, ‘Take lunch and dinner and do not eat anything in between because it harms the body. Have you not heard Allah, most Majestic, most Glorious, saying, “For them there is their sustenance in the early morning and evening?”(19:62)’

مجهول

Excellence of Dinner and Undesirability of Ignoring it - Hadith 12801

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَشَاءُ الْأَنْبِيَاءِ ( عليهم السلام ) بَعْدَ الْعَتَمَةِ فَلَا تَدَعُوهُ فَإِنَّ تَرْكَ الْعَشَاءِ خَرَابُ الْبَدَنِ .

1. A number of our people have narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from Muhammad ibn Muslim who has said the following: “Abu ‘ Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ’Dinner of the Prophets is after al-’Atmah (the time of late evening Salat (prayer)); so you must not ignore dinner because ignoring it leads to neglecting the body.”’

ضعيف

Excellence of Dinner and Undesirability of Ignoring it - Hadith 12802

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَصْلُ خَرَابِ الْبَدَنِ تَرْكُ الْعَشَاءِ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “Abu ‘Abd Allah (a. s.), has said, ’The origin of the ruination of body is in ignoring dinner.’”

حسن

Excellence of Dinner and Undesirability of Ignoring it - Hadith 12803

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَرْكُ الْعَشَاءِ مَهْرَمَةٌ وَ يَنْبَغِي لِلرَّجُلِ إِذَا أَسَنَّ أَلَّا يَبِيتَ إِلَّا وَ جَوْفُهُ مُمْتَلِئٌ مِنَ الطَّعَامِ .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Salih who has said the following: “Abu ‘Abd Allah (a. s.), has said, ’Neglecting dinner is senility, thus it is necessary for an aged man to go to sleep when his stomach is full of food.’”

حسن

Excellence of Dinner and Undesirability of Ignoring it - Hadith 12804

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ إِذَا اكْتَهَلَ الرَّجُلُ فَلَا يَدَعُ أَنْ يَأْكُلَ بِاللَّيْلِ شَيْئاً فَإِنَّهُ أَهْدَى لِلنَّوْمِ وَ أَطْيَبُ لِلنَّكْهَةِ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Sa‘id ibn Junah who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘When a man becomes old he must not neglect eating something during the night; it brings peaceful sleep and nicer breath.’”

صحيح

Excellence of Dinner and Undesirability of Ignoring it - Hadith 12805

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) لَا يَدَعُ الْعَشَاءَ وَ لَوْ بِكَعْكَةٍ وَ كَانَ يَقُولُ ( عليه السلام ) إِنَّهُ قُوَّةٌ لِلْجِسْمِ وَ قَالَ وَ لَا أَعْلَمُهُ إِلَّا قَالَ وَ صَالِحٌ لِلْجِمَاعِ .

5. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from his father from Sulayman ibn Ja‘far al-Ja‘fariy who has said the following: “Abu al-Hassan (a. s.), would not neglect dinner even if it was one cookie; and he (the Imam) would say, ‘Neglecting dinner is ruination of the body.’ He (the narrator) has said, ‘I am not certain perhaps he (the Imam) said that it is helpful in going to bed with one’s wife.’”

مجهول

Excellence of Dinner and Undesirability of Ignoring it - Hadith 12806

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا خَيْرَ لِمَنْ دَخَلَ فِي السِّنِّ أَنْ يَبِيتَ خَفِيفاً بَلْ يَبِيتُ مُمْتَلِياً خَيْرٌ لَهُ .

6. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from ibn abu Nasr from Hammad ibn ‘Uthaman from al-Walid ibn Sabih who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘It is not good for one of old age to spend the night very light, instead it is better for him to pass the night with full stomach.’”

ضعيف على المشهور

Excellence of Dinner and Undesirability of Ignoring it - Hadith 12807

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ زِيَادِ بْنِ أَبِي الْحَلَّالِ قَالَ تَعَشَّيْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ الْعَشَاءُ بَعْدَ الْعِشَاءِ الْآخِرَةِ عَشَاءُ النَّبِيِّينَ ( عليهم السلام ) .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Ziyad ibn abu al-Hallal who has said the following: “I once took dinner with abu ‘Abd Allah (a. s.), and he said, ‘Dinner after ‘ Isha ’ al- Akhirah (time of late evening Salat (prayer)) is like the dinner of the prophets, ‘Alayhim al-Salam.”’

ضعيف على المشهور

Excellence of Dinner and Undesirability of Ignoring it - Hadith 12808

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

8. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah, from abu Sulayman, from Ahmad ibn al-Hassan al- Jabaliy (al-Halabiy), from his father, from Jamil ibn Darraj who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘If one does not take dinner one Saturday and Sunday nights consecutively, his strength will go away and will not come back until forty days later.’”

مجهول

Excellence of Dinner and Undesirability of Ignoring it - Hadith 12809

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الشَّيْخُ لَا يَدَعُ الْعَشَاءَ وَ لَوْ بِلُقْمَةٍ .

9. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of his people from Dharih who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘An old man must not neglect dinner even if it is one morsel.”’

حسن

Excellence of Dinner and Undesirability of Ignoring it - Hadith 12810

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللَّهَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَا تَقُولُ أَطِبَّاؤُكُمْ فِي عَشَاءِ اللَّيْلِ قُلْتُ إِنَّهُمْ يَنْهَوْنَّا عَنْهُ قَالَ لَكِنِّي آمُرُكُمْ بِهِ .

10. A number of our people have narrated from Sahl ibn Ziyad from Bakr ibn Salih from ibn Faddal from ‘Abd Allah ibn Ibrahim from Ah ibn abu Ah al-Lahbiy who has said the following: “Abu ‘Abd Allah (a. s.), once asked me, ‘What do your physicians say about dinner?’ I replied, ‘They prohibit taking dinner.’ He (the Imam) said, ‘I however, command you to take dinner.’”

ضعيف على المشهور

Excellence of Dinner and Undesirability of Ignoring it - Hadith 12811

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ رَجُلٍ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَعَامُ اللَّيْلِ أَنْفَعُ مِنْ طَعَامِ النَّهَارِ .

11. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from al-Hajj al from Tha’labah from a man whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Food during the night is more useful than food during the day.’”

مرسل

Excellence of Dinner and Undesirability of Ignoring it - Hadith 12812

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

12. A number of our people have narrated from Sahl ibn Ziyad from certain persons of Ahwaz who has said the following: “Al-Rida’ (a. s.), has said, ‘In the body there is a vein called ‘Isha’. If one does not take dinner, it continues praying against him until morning; and it says, ‘May Allah make you hungry just as you kept me hungry, and may Allah make you thirsty just as you kept me thirsty.’ No one of you must neglect taking dinner, even if it is one morsel of bread or a sip of water.’”

ضعيف على المشهور

Wudu (washing hands clean) before and after Food - Hadith 12813

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ غَسَلَ يَدَهُ قَبْلَ الطَّعَامِ وَ بَعْدَهُ عَاشَ فِي سَعَةٍ وَ عُوفِيَ مِنْ بَلْوَى فِي جَسَدِهِ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who washes his hand before and after food, lives a rich life and remains safe from troubles in his body.”’

ضعيف على المشهور

Wudu (washing hands clean) before and after Food - Hadith 12814

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ يَا أَبَا حَمْزَةَ الْوُضُوءُ قَبْلَ الطَّعَامِ وَ بَعْدَهُ يُذْهِبَانِ الْفَقْرَ قُلْتُ بِأَبِي أَنْتَ وَ أُمِّي يَذْهَبَانِ بِالْفَقْرِ فَقَالَ نَعَمْ يَذْهَبَانِ بِهِ.

2. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn abu Nasr from Safwan al-Jammal from abu Hamzah al-Thumaliy who has said the following: “Abu ‘Abd Allah (a. s.), once said, ‘O abu Hamzah, Wudu (washing) before and after eating food removes poverty.’ I then said, I pray to Allah to keep my soul in service for your cause, does it remove poverty?’ He (the Imam) said, ‘Yes, it removes poverty.’”

حسن

Wudu (washing hands clean) before and after Food - Hadith 12815

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) غَسْلُ الْيَدَيْنِ قَبْلَ الطَّعَامِ وَ بَعْدَهُ زِيَادَةٌ فِي الْعُمُرِ وَ إِمَاطَةٌ لِلْغَمَرِ عَنِ الثِّيَابِ وَ يَجْلُو الْبَصَرَ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather Hisham ibn Salim ibn Rashid from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘Washing hands before and after eating food removes stains from clothes and clears eyesight.’”

ضعيف

Wudu (washing hands clean) before and after Food - Hadith 12816

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَرَّهُ أَنْ يَكْثُرَ خَيْرُ بَيْتِهِ فَلْيَتَوَضَّأْ عِنْدَ حُضُورِ طَعَامِهِ .

4. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one likes to see blessings in his house to increase, he must take wudu for taking food.’”

ضعيف على المشهور

Wudu (washing hands clean) before and after Food - Hadith 12817

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَوْفٍ الْبَجَلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْوُضُوءُ قَبْلَ الطَّعَامِ وَ بَعْدَهُ يَزِيدَانِ فِي الرِّزْقِ .وَ رُوِيَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ أَوَّلُهُ يَنْفِي الْفَقْرَ وَ آخِرُهُ يَنْفِي الْهَمَّ .

5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from abu ‘ Awf al-Bajaliy who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘Wudu before and after eating food increases one’s sustenance.’ It is narrated that the Messenger of Allah has said, ‘Wudu before eating food removes poverty and that which is after food removes depression.’”

مجهول وآخره مرسل

Description of Wudu before Eating Food - Hadith 12818

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْوُضُوءُ قَبْلَ الطَّعَامِ يَبْدَأُ صَاحِبُ الْبَيْتِ لِئَلَّا يَحْتَشِمَ أَحَدٌ فَإِذَا فَرَغَ مِنَ الطَّعَامِ بَدَأَ بِمَنْ عَنْ يَمِينِ صَاحِبِ الْبَيْتِ حُرّاً كَانَ أَوْ عَبْداًقَالَ وَ فِي حَدِيثٍ آخَرَ يَغْسِلُ أَوَّلًا رَبُّ الْبَيْتِ يَدَهُ ثُمَّ يَبْدَأُ بِمَنْ عَلَى يَمِينِهِ وَ إِذَا رُفِعَ الطَّعَامُ بَدَأَ بِمَنْ عَلَى يَسَارِ صَاحِبِ الْمَنْزِلِ وَ يَكُونُ آخِرُ مَنْ يَغْسِلُ يَدَهُ صَاحِبَ الْمَنْزِلِ لِأَنَّهُ أَوْلَى بِالصَّبْرِ عَلَى الْغَمَرِ .

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from ‘Uthman ibn ‘Isa from Muhammad ibn ‘ Ajlan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The host must begin wudu so that no one feels shy. After eating food the person on the right of the host begins it, regardless of being a free or a slave . 5 He (the narrator) has said that in another Hadith it says, ‘The first before food and the last after food to wash should be the owner of the house, because he can remain patient with food stains. 5 ”

مجهول وآخره مرسل

Description of Wudu before Eating Food - Hadith 12819

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اغْسِلُوا أَيْدِيَكُمْ فِي إِنَاءٍ وَاحِدٍ تَحْسُنْ أَخْلَاقُكُمْ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Khalaf ibn Hammad from ‘Amr ibn Thabit who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Wash your hands in one utensil; it is good for the betterment of your moral behavior . 555

ضعيف

Description of Wudu before Eating Food - Hadith 12820

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْفَضْلِ بْنِ الْمُبَارَكِ عَنِ الْفَضْلِ بْنِ يُونُسَ قَالَ لَمَّا تَغَدَّى عِنْدِي أَبُو الْحَسَنِ ( عليه السلام ) وَ جِي‏ءَ بِالطَّسْتِ بُدِئَ بِهِ ( عليه السلام ) وَ كَانَ فِي صَدْرِ الْمَجْلِسِ فَقَالَ ( عليه السلام ) ابْدَأْ بِمَنْ عَلَى يَمِينِكَ فَلَمَّا تَوَضَّأَ وَاحِدٌ أَرَادَ الْغُلَامُ أَنْ يَرْفَعَ الطَّسْتَ فَقَالَ لَهُ أَبُو الْحَسَنِ ( عليه السلام ) دَعْهَا وَ اغْسِلُوا أَيْدِيَكُمْ فِيهَا .

3. Ali ibn Muhammad has narrated from Ahmad ibn Muhammad from al-Fadl ibn al-Mubarak from al-Fadl ibn Yunus who has said the following: “When abu al-Hassan (a. s.), had lunch and the hand-basin was brought, he (the Imam) was the first to wash his hand while he (the Imam) was sitting in the middle of the assembly room, and he (the Imam) said, ‘Begin with one who is on your right side . 5 When one made wudu the servant wanted to remove the hand-basin, but abu al-Hassan (a. s.), said to him, ‘Leave it so that you can wash your hands in it . 555

مجهول

Using a Towel to Wipe one’s Face after Wudu (Washing) - Hadith 12821

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَبِي مَحْمُودٍ عَنْ أَبِيهِ عَنْ رَجُلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا غَسَلْتَ يَدَكَ لِلطَّعَامِ فَلَا تَمْسَحْ يَدَكَ بِالْمِنْدِيلِ فَإِنَّهُ لَا تَزَالُ الْبَرَكَةُ فِي الطَّعَامِ مَا دَامَتِ النَّدَاوَةُ فِي الْيَدِ .

1. Ali ibn Muhammad has narrated from Muhammad ibn Ahmad from abu Mahmud from his father from a man who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ’When you wash your hand for food do not wipe it with a towel because blessings continue in the food as long as hands have moisture in them/”

مجهول

Using a Towel to Wipe one’s Face after Wudu (Washing) - Hadith 12822

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمٍ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) إِذَا تَوَضَّأَ قَبْلَ الطَّعَامِ لَمْ يَمَسَّ الْمِنْدِيلَ وَ إِذَا تَوَضَّأَ بَعْدَ الطَّعَامِ مَسَّ الْمِنْدِيلَ .

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from Murazim who has said the following: “I saw abu al-Hassan (a. s.), when making wudu (washing his hands) before food did not wipe his hands with a towel, but he wiped them when he (the Imam) made wudu after food.’”

حسن

Using a Towel to Wipe one’s Face after Wudu (Washing) - Hadith 12823

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ أَنْ يَمْسَحَ الرَّجُلُ يَدَهُ بِالْمِنْدِيلِ وَ فِيهَا شَيْ‏ءٌ مِنَ الطَّعَامِ تَعْظِيماً لِلطَّعَامِ حَتَّى يَمُصَّهَا أَوْ يَكُونَ عَلَى جَنْبِهِ صَبِيٌّ يَمُصُّهَا .

3. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from abu al-Mighra’ from Zayd al-Shahham who has said the following: “Abu ’Abd Allah (a. s.), disliked wiping his hands with a towel because of food stains due to sanctity of food, until he (the Imam) absorbed them or a child next to him (the Imam) did so.’”

موثق

Using a Towel to Wipe one’s Face after Wudu (Washing) - Hadith 12824

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ رِجَالِهِ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَسْحُ الْوَجْهِ بَعْدَ الْوُضُوءِ يَذْهَبُ بِالْكَلَفِ وَ يَزِيدُ فِي الرِّزْقِ .

4. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from Ahmad ibn abu ‘Abd Allah from certain persons of his people from Ibrahim ibn ‘Uqbah in a marfu manner has said the following: “Abu ‘Abd Allah (a. s.), has said, ’Wiping one’s hands with a towel after wudu (washing) removes troubles and increases sustenance.’”

ضعيف على المشهور

Using a Towel to Wipe one’s Face after Wudu (Washing) - Hadith 12825

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنِ الْمُفَضَّلِ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَشَكَوْتُ إِلَيْهِ الرَّمَدَ فَقَالَ لِي أَ وَ تُرِيدُ الطَّرِيفَ ثُمَّ قَالَ لِي إِذَا غَسَلْتَ يَدَكَ بَعْدَ الطَّعَامِ فَامْسَحْ حَاجِبَيْكَ وَ قُلْ ثَلَاثَ مَرَّاتٍ الْحَمْدُ لِلَّهِ الْمُحْسِنِ الْمُجْمِلِ الْمُنْعِمِ الْمُفْضِلِ قَالَ فَفَعَلْتُ ذَلِكَ فَمَا رَمِدَتْ عَيْنِي بَعْدَ ذَلِكَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ .

5. Ali ibn Muhammad in a marfu‘ manner has narrated from al-Mufaddal who has said the following: “I once visited abu ‘Abd Allah (a. s.), and complained before him (the Imam) about eye ache. He (the Imam) said, ‘Do you want something unique?’ He (the Imam) then said to me, ‘When you wash your hands after eating food, wipe your eye brows and say three times, “All praise belongs to Allah, the Benefactor, the Graceful, the Munificent, the Pre-eminent.’” He (the narrator) has said, ‘I followed the instruction and thereafter my eyes did not experience any pain and ache, all praise belongs to Allah, Cherisher of the worlds.’”

مختلف فيه

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12826

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا وُضِعَتِ الْمَائِدَةُ حَفَّتْهَا أَرْبَعَةُ آلَافِ مَلَكٍ فَإِذَا قَالَ الْعَبْدُ بِسْمِ اللَّهِ قَالَتِ الْمَلَائِكَةُ بَارَكَ اللَّهُ عَلَيْكُمْ فِي طَعَامِكُمْ ثُمَّ يَقُولُونَ لِلشَّيْطَانِ اخْرُجْ يَا فَاسِقُ لَا سُلْطَانَ لَكَ عَلَيْهِمْفَإِذَا فَرَغُوا فَقَالُوا الْحَمْدُ لِلَّهِ قَالَتِ الْمَلَائِكَةُ قَوْمٌ أَنْعَمَ اللَّهُ عَلَيْهِمْ فَأَدَّوْا شُكْرَ رَبِّهِمْوَ إِذَا لَمْ يُسَمُّوا قَالَتِ الْمَلَائِكَةُ لِلشَّيْطَانِ ادْنُ يَا فَاسِقُ فَكُلْ مَعَهُمْ فَإِذَا رُفِعَتِ الْمَائِدَةُ وَ لَمْ يَذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا قَالَتِ الْمَلَائِكَةُ قَوْمٌ أَنْعَمَ اللَّهُ عَلَيْهِمْ فَنَسُوا رَبَّهُمْ جَلَّ وَ عَزَّ .

1. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘ Abd Allah (a. s.), has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “When the table is spread four thousand angels surround it and when a servant of Allah says, ‘In the name of Allah’ the angels say, ‘May Allah grant you blessings in your food.’ Then they (angels) say to Satan, ‘Move away, O disobedient, you have no authority over them.’ When they complete eating their food and say, ‘All praise belongs to Allah’ the angels say, ‘They are a people to whom Allah has granted blessings and they have expressed their thanks to their Lord.’ If they do not mention the name of Allah, the angels say to Satan, ‘Come close, O disobedient and eat with them.’ When the table is removed and if they did not mention the name of Allah on it the angels say, ‘They are a people to whom Allah has granted favors but they forgot their Lord, most Majestic, most Glorious.”””

ضعيف على المشهور

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12827

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِير عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا وُضِعَ الْخِوَانُ فَقُلْ بِسْمِ اللَّهِ وَ إِذَا أَكَلْتَ فَقُلْ بِسْمِ اللَّهِ عَلَى أَوَّلِهِ وَ آخِرِهِ وَ إِذَا رُفِعَ فَقُلِ الْحَمْدُ لِلَّهِ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When the table is prepared say, ‘In the name of Allah.’ When your eating is complete say, ‘In the name of Allah at its beginning and at its end.’ When it is removed say, ‘All praise belongs to Allah.’”

ضعيف على المشهور

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12828

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَبِي ( صلوات الله عليه ) أَتَاهُ أَخُوهُ عَبْدُ اللَّهِ بْنُ عَلِيٍّ يَسْتَأْذِنُ لِعَمْرِو بْنِ عُبَيْدٍ وَ وَاصِلٍ وَ بَشِيرٍ الرَّحَّالِ فَأَذِنَ لَهُمْ فَلَمَّا جَلَسُوا قَالَ مَا مِنْ شَيْ‏ءٍ إِلَّا وَ لَهُ حَدٌّ يَنْتَهِي إِلَيْهِفَجِي‏ءَ بِالْخِوَانِ فَوُضِعَ فَقَالُوا فِيمَا بَيْنَهُمْ قَدْ وَ اللَّهِ اسْتَمْكَنَّا مِنْهُ فَقَالُوا يَا أَبَا جَعْفَرٍ هَذَا الْخِوَانُ مِنَ الشَّيْ‏ءِ فَقَالَ نَعَمْ قَالُوا فَمَا حَدُّهُ قَالَ حَدُّهُ إِذَا وُضِعَ قِيلَ بِسْمِ اللَّهِ وَ إِذَا رُفِعَ قِيلَ الْحَمْدُ لِلَّهِ وَ يَأْكُلُ كُلُّ إِنْسَانٍ مِمَّا بَيْنَ يَدَيْهِ وَ لَا يَتَنَاوَلُ مِنْ قُدَّامِ الْآخَرِ شَيْئاً.

3. Ali ibn Muhammad has narrated from Salih abu Hammad from al-Washsha’ from Ahmad ibn ‘A’idh from abu Khadijah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Once the brother of my father (a. s.), ‘Abd Allah ibn Ali came to ask permission for ‘Amr ibn ‘Ubayd, Wasil and Bashir al-Rahhahl and he granted them permission. They sat down. He (the Imam) said, ‘For everything there is a limit where it ends.’ They brought food and it was made available. They said to each other, ‘We have achieved the chance we wanted.’ They said, ‘O abu Ja’far, is this table of food something?’ He (the Imam) said, ‘Yes, that is true.’ They asked, ‘What are its limits?’ He (the Imam) said, ‘Of its limits is that when it is made ready one must say, ‘In the name of Allah’, and when it is taken away one must say, ‘All praise belongs to Allah,’ that every human being must eat from what is nearest to him, and must not take from what is before the others.’”

ضعيف

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12829

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا وُضِعَ الْغَدَاءُ وَ الْعَشَاءُ فَقُلْ بِسْمِ اللَّهِ فَإِنَّ الشَّيْطَانَ لَعَنَهُ اللَّهُ يَقُولُ لِأَصْحَابِهِ اخْرُجُوا فَلَيْسَ هَاهُنَا عَشَاءٌ وَ لَا مَبِيتٌ وَ إِذَا نَسِيَ أَنْ يُسَمِّيَ قَالَ لِأَصْحَابِهِ تَعَالَوْا فَإِنَّ لَكُمْ هَاهُنَا عَشَاءً وَ مَبِيتاً .

4. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from abu Jamilah from Muhammad ibn Marwan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When food for lunch or dinner is made ready, say, ‘In the name of Allah,’ because Satan, may Allah condemn him says to his friends, ‘Go out there is no dinner here or a place to spend the night.’ When one forgets saying, ‘In the name of Allah’, Satan says to his friends, ‘Come; there is dinner and a place here for you to spend the night.’”

ضعيف

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12830

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ أَكَلَ طَعَاماً فَلْيَذْكُرِ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ فَإِنْ نَسِيَ فَذَكَرَ اللَّهَ مِنْ بَعْدُ تَقَيَّأَ الشَّيْطَانُ لَعَنَهُ اللَّهُ مَا كَانَ أَكَلَ وَ اسْتَقَلَّ الرَّجُلُ الطَّعَامَ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘One who eats food must mention the name of Allah, most Majestic, most Glorious on it; but if one forgets and remembers later, Satan, may Allah condemn him, throws up what he has eaten and one feels as if the food is not sufficient.’”

موثق

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12831

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ مَنْ ذَكَرَ اللَّهَ عَزَّ وَ جَلَّ عَلَى الطَّعَامِ لَمْ يُسْأَلْ عَنْ نَعِيمِ ذَلِكَ أَبَداً .

6. Through the same chain of narrators as that of the previous Hadith the following is narrated: “He (the Imam) (a. s.), has said, ’One who mentions the name of Allah, most Majestic, most Glorious, on food, he will never be asked any questions about that blessing.’”

موثق

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12832

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ كُلَيْبٍ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الرَّجُلَ الْمُسْلِمَ إِذَا أَرَادَ أَنْ يَطْعَمَ طَعَاماً فَأَهْوَى بِيَدِهِ فَقَالَ بِسْمِ اللَّهِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ غَفَرَ اللَّهُ عَزَّ وَ جَلَّ لَهُ قَبْلَ أَنْ تَصِلَ اللُّقْمَةُ إِلَى فِيهِ .

7. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Kulayb al-Asadiy who has said the following: “Abu ’Abd Allah (a. s.), has said, ’When a Muslim man wants to eat food and extends his hand saying, ’In the name of Allah’ and ‘All praise belongs to Allah, Lord of the worlds’ Allah, most Majestic, most Glorious, forgives him before a morsel reaches his mouth.’”

حسن

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12833

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ رَفَعَهُ قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا وُضِعَتِ الْمَائِدَةُ بَيْنَ يَدَيْهِ قَالَ سُبْحَانَكَ اللَّهُمَّ مَا أَحْسَنَ مَا تَبْتَلِينَا سُبْحَانَكَ مَا أَكْثَرَ مَا تُعْطِينَا سُبْحَانَكَ مَا أَكْثَرَ مَا تُعَافِينَا اللَّهُمَّ أَوْسِعْ عَلَيْنَا وَ عَلَى فُقَرَاءِ الْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ وَ الْمُسْلِمِينَ وَ الْمُسْلِمَاتِ .

8. A number of our people have narrated from Sahl ibn Ziyad from Ya’qub ibn Yazid from Ahmad ibn al-Hassan al-Mithamiy in a marfu’ manner has said, the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when food was made available for him said, ‘O Lord, You are free of all defects, how good is Your trial for us. O Lord, You are free of all defects, and how great is what You have granted us, O Lord, You are free of all defects, how often it is that You give us good health, O Lord, expand our sustenance and for the poor believers, male and female and Muslims.’”

ضعيف على المشهور

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12834

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا حَضَرَتِ الْمَائِدَةُ وَ سَمَّى رَجُلٌ مِنْهُمْ أَجْزَأَ عَنْهُمْ أَجْمَعِينَ .

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ’Abd al-Rahman ibn al-Hajj aj who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘When the table of food is made available and a man among them says, ’In the name of Allah’, it is sufficient for all of them.’”

صحيح

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12835

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا طَعِمَ عِنْدَ أَهْلِ بَيْتٍ قَالَ لَهُمْ طَعِمَ عِنْدَكُمُ الصَّائِمُونَ وَ أَكَلَ عِنْدَكُمُ الْأَبْرَارُ وَ صَلَّتْ عَلَيْكُمُ الْمَلَائِكَةُ الْأَخْيَارُ .

10. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when eating food with a family would say to them, “Fasting people have received food with you, virtuous people have eaten food with you and chosen angels have prayed for you.’””

ضعيف على المشهور

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12836

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَكَلْتَ الطَّعَامَ فَقُلْ بِسْمِ اللَّهِ فِي أَوَّلِهِ وَ آخِرِهِ فَإِنَّ الْعَبْدَ إِذَا سَمَّى قَبْلَ أَنْ يَأْكُلَ لَمْ يَأْكُلْ مَعَهُ الشَّيْطَانُ وَ إِذَا لَمْ يُسَمِّ أَكَلَ مَعَهُ الشَّيْطَانُ فَإِذَا سَمَّى بَعْدَ مَا يَأْكُلُ وَ أَكَلَ الشَّيْطَانُ مَعَهُ تَقَيَّأَ الشَّيْطَانُ مَا كَانَ أَكَلَ .

11. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Husayn ibn ‘Uthman from a man who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When you eat food say, ‘In the name of Allah’ at its beginning and at its end’; when a servant says it before he eats, Satan cannot eat with him; but if he did not mention the name of Allah, Satan eats with him. If he then says, ‘In the name of Allah’ after he begins and Satan had been eating with him, Satan then throws up what he had eaten.’”

مرسل

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12837

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَمْرٍو الْمُتَطَبِّبِ عَنْ أَبِي يَحْيَى الصَّنْعَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا وُضِعَ الطَّعَامُ بَيْنَ يَدَيْهِ قَالَ اللَّهُمَّ هَذَا مِنْ مَنِّكَ وَ فَضْلِكَ وَ عَطَائِكَ فَبَارِكْ لَنَا فِيهِ وَ سَوِّغْنَاهُ وَ ارْزُقْنَا خَلَفاً إِذَا أَكَلْنَاهُ وَ رُبَّ مُحْتَاجٍ إِلَيْهِ رَزَقْتَ فَأَحْسَنْتَ اللَّهُمَّ وَ اجْعَلْنَا مِنَ الشَّاكِرِينَفَإِذَا رُفِعَ الْخِوَانُ قَالَ الْحَمْدُ لِلَّهِ الَّذِي حَمَلَنَا فِي الْبَرِّ وَ الْبَحْرِ وَ رَزَقَنَا مِنَ الطَّيِّبَاتِ وَ فَضَّلَنَا عَلَى كَثِيرٍ مِنْ خَلْقِهِ تَفْضِيلًا .

12. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Abd Allah from ‘Amr al-Mutatabbib from abu Yahya al-San‘aniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that Ali ibn al-Husayn, ‘Alayhim al-Salam, when finding food placed before him said, ‘O Lord, this is from You, from Your favor, generosity and gift. Make it a blessing for us and make it delicious for us, grant us favors in future when we finish it. Many are those who need it and You have made it available for them. O Lord, make us of those who appreciate favors.’ When the table had been taken away he (the Imam) said, ‘All praise belongs to Allah, who moves us on land and in the sea, has granted us fine sustenance and has given us preference over many of His creatures, a good preference.’”

ضعيف

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12838

عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اذْكُرِ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَى الطَّعَامِ فَإِذَا فَرَغْتَ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي يُطْعِمُ وَ لَا يُطْعَمُ .

13. It is narrated from the narrator of the previous Hadith from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Jarrah al- Mada’iniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Mention the name of Allah, most Majestic, most Glorious, on food and when you complete eating say, ‘All praise belongs to Allah who feeds and is not fed.’”

مجهول

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12839

وَ عَنْهُ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ عَبْدِ الرَّحْمَنِ الْعَزْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ ذَكَرَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عِنْدَ طَعَامٍ أَوْ شَرَابٍ فِي أَوَّلِهِ وَ حَمِدَ اللَّهَ فِي آخِرِهِ لَمْ يُسْأَلْ عَنْ نَعِيمِ ذَلِكَ الطَّعَامِ أَبَداً .

14. It is narrated from the narrator of the previous Hadith from his father from those who narrated to him from ‘Abd al-Rahman al-‘Arzamiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘One who mentions the name of Allah on food or drink at the beginning and ‘All praise belongs to Allah’ at the end, he will never be asked about the blessings of the food.’”

مرسل

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12840

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا رُفِعَتِ الْمَائِدَةُ قَالَ اللَّهُمَّ أَكْثَرْتَ وَ أَطَبْتَ وَ بَارَكْتَ فَأَشْبَعْتَ وَ أَرْوَيْتَ الْحَمْدُ لِلَّهِ الَّذِي يُطْعِمُ وَ لَا يُطْعَمُ .

15. Ali ibn Ibrahim has narrated from his father from Ahmad ibn al-Hassan al-Mithamiy from Ibrahim ibn Mehzam from a man who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when the table was moved would say, “O Lord, you have granted a great deal, have made it very good, blessed it, made us satisfied and quenched. All praise belongs to Allah who feeds and is not fed.’””

مرسل

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12841

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ الْحَمْدُ لِلَّهِ الَّذِي أَشْبَعَنَا فِي جَائِعِينَ وَ أَرْوَانَا فِي ظَامِئِينَ وَ آوَانَا فِي ضَائِعِينَ وَ حَمَلَنَا فِي رَاجِلِينَ وَ آمَنَنَا فِي خَائِفِينَ وَ أَخْدَمَنَا فِي عَانِينَ .

16. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘My father would say, “All praise belongs to Allah who has made us satisfied with food among the hungry ones, quenched our thirst among the thirsty people. He has given us shelter among the homeless ones, given us means of transport among those who move without means of transportation, has granted us safety among the frightened ones and has serviced us among the toiling ones.’”

حسن

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12842

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ أَكَلْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) طَعَاماً فَمَا أُحْصِي كَمْ مَرَّةً قَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنِي أَشْتَهِيهِ .

17. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “I ate food with abu ‘Abd Allah (a. s.), and I do not know how many times he (the Imam) said, ‘All praise belongs to Allah who has made me to have the appetite for food.’”

موثق

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12843

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ضَمِنْتُ لِمَنْ يُسَمِّي عَلَى طَعَامِهِ أَنْ لَا يَشْتَكِيَ مِنْهُ فَقَالَ لَهُ ابْنُ الْكَوَّاءِ يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدْ أَكَلْتُ الْبَارِحَةَ طَعَاماً فَسَمَّيْتُ عَلَيْهِ وَ آذَانِي فَقَالَ لَعَلَّكَ أَكَلْتَ أَلْوَاناً فَسَمَّيْتَ عَلَى بَعْضِهَا وَ لَمْ تُسَمِّ عَلَى بَعْضٍ يَا لُكَعُ .

18. Ahmad ibn Muhammad has narrated from ibn Faddal from Dawud ibn Farqad who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin guaranteed those who mention the name of Allah on food that it will not harm them. Ibn al-Kawwa, said to ’Amir al-Mu’minin, ‘O ’Amir al-Mu’minin last night I ate a meal and I mentioned the name of Allah on it but it has given me trouble.’ He (the Imam) said, ‘Perhaps you ate several kinds. On certain ones of them you mentioned the name of Allah and not on others, O Luka ’ (suffering from weak understanding).”’

موثق

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12844

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِي طَالِبٍ عَنْ مِسْمَعٍ قَالَ شَكَوْتُ مَا أَلْقَى مِنْ أَذَى الطَّعَامِ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَكَلْتُهُ فَقَالَ لَمْ تُسَمِّ فَقُلْتُ إِنِّي لَأُسَمِّي وَ إِنَّهُ لَيَضُرُّنِي فَقَالَ لِي إِذَا قَطَعْتَ التَّسْمِيَةَ بِالْكَلَامِ ثُمَّ عُدْتَ إِلَى الطَّعَامِ تُسَمِّي قُلْتُ لَا قَالَ فَمِنْ هَاهُنَا يَضُرُّكَ أَمَا لَوْ أَنَّكَ إِذَا عُدْتَ إِلَى الطَّعَامِ سَمَّيْتَ مَا ضَرَّكَ .

19. Ahmad ibn Muhammad has narrated from abu ‘ Abd Allah, al-Barqiy from abu Talib from Misma‘ who has said the following: “I once complained before abu ‘Abd Allah (a. s.), about the trouble I face from food. He (the Imam) said, ‘You may have eaten without mentioning the name of Allah.’ I said, ‘I had mentioned the name of Allah but it gives me trouble.’ He (the Imam) said, ‘When you discontinue mentioning the name of Allah by speaking, then return to eat, do you mention the name of Allah?’ I replied, ‘No, I do not do so.’ He (the Imam) said, ‘This is why it gives you trouble. Were you to return to eating if you mention the name of Allah, it would not harm you.’”

صحيح

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12845

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ أُسَمِّي عَلَى الطَّعَامِ قَالَ فَقَالَ إِذَا اخْتَلَفَتِ الْآنِيَةُ فَسَمِّ عَلَى كُلِّ إِنَاءٍ قُلْتُ فَإِنْ نَسِيتُ أَنْ أُسَمِّيَ قَالَ تَقُولُ بِسْمِ اللَّهِ عَلَى أَوَّلِهِ وَ آخِرِهِ.

20. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Dawud ibn Farqad who has said the following: “I once asked abu ‘Abd Allah (a. s.), about how I should mention the name of Allah on food. He (the Imam) said, ‘If the dishes are more than one, then you should mention the name of Allah on each one.’ I then asked, ‘What happens if I forget mentioning the name of Allah?’ He (the Imam) told me to say, ‘In the name of Allah at its beginning and at its end.’”

صحيح

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12846

عَنْهُ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَحَضَرَ وَقْتُ الْعِشَاءِ فَذَهَبْتُ أَقُومُ فَقَالَ اجْلِسْ يَا أَبَا عَبْدِ اللَّهِ فَجَلَسْتُ حَتَّى وُضِعَ الْخِوَانُ فَسَمَّى حِينَ وُضِعَ فَلَمَّا فَرَغَ قَالَ الْحَمْدُ لِلَّهِ هَذَا مِنْكَ وَ مِنْ مُحَمَّدٍ ( صلى الله عليه وآله ) .

21. It is narrated from the narrator of the previous Hadith from al-Hassan ibn Ali al-Kufiy from ‘Ubays ibn Hisham from al-Husayn ibn Ahmad al-Minqariy from Yunus ibn Zabyan who has said the following: “Once I was with abu ‘Abd Allah (a. s.), and it became the time of al-‘Isha’ Salat (prayer). I went to say Iqamah. He (the Imam) said, ‘Sit down, O abu ‘Abd Allah.’ I then sat down until food was made available. He (the Imam) mentioned the name of Allah when food was placed for eating. When he (the Imam) finished he (the Imam) said, ‘All praise belongs to Allah. This is from You and from Muhammad (SAW).’”

ضعيف

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12847

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنِ ابْنِ بُكَيْرٍ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَطْعَمَنَا ثُمَّ رَفَعْنَا أَيْدِيَنَا فَقُلْنَا الْحَمْدُ لِلَّهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اللَّهُمَّ هَذَا مِنْكَ وَ مِنْ مُحَمَّدٍ رَسُولِكَ اللَّهُمَّ لَكَ الْحَمْدُ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ .

22. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from ibn Bukayr who has said the following: “Once we were with abu ‘Abd Allah (a. s.), and he (the Imam) fed us food then we stopped eating and said, ‘All praise belongs to Allah.’ Abu ‘Abd Allah (a. s.), then said, ‘O Lord, this is from You and from Muhammad, Your messenger, O Lord, all praise belongs to you, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.’”

ضعيف

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12848

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اذْكُرُوا اللَّهَ عَزَّ وَ جَلَّ عَلَى الطَّعَامِ وَ لَا تَلْغَطُوا فَإِنَّهُ نِعْمَةٌ مِنْ نِعَمِ اللَّهِ وَ رِزْقٌ مِنْ رِزْقِهِ يَجِبُ عَلَيْكُمْ فِيهِ شُكْرُهُ وَ ذِكْرُهُ وَ حَمْدُهُ .

23. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘’Amir al-Mu’minin has said, “You must mention the name of Allah, most Majestic, most Glorious, on your food and do not speak nonsense, because it is a bounty of the bounties of Allah, and it is obligatory on those to whom He grants it to thank Him, speak of Him and praise Him.’”

ضعيف

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12849

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ إِسْمَاعِيلَ الْمَدَائِنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ رَجُلٍ قَالَ أَمَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِلَحْمٍ فَبُرِّدَ ثُمَّ أُتِيَ بِهِ مِنْ بَعْدُ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنِي أَشْتَهِيهِ ثُمَّ قَالَ النِّعْمَةُ فِي الْعَافِيَةِ أَفْضَلُ مِنَ النِّعْمَةِ عَلَى الْقُدْرَةِ .

24. A number of our people have narrated from Sahl ibn Ziyad from Ya‘qub ibn Yazid from ’Isma‘il al-Mada’iniy from ‘Abd Allah ibn Bukayr from a man who has said the following: “Abu ‘Abd Allah (a. s.), commanded to bring meat but it became cold and later it was brought. He (the Imam) said, ‘All praise belongs to Allah who made me to have the appetite for it.’ He (the Imam) then said, ‘Bounty in good health is better than the bounty with constraints.”’

ضعيف على المشهور

Mentioning the name of Allah and Tahmid (All Praise Belongs to Allah) over the Food - Hadith 12850

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنِ الْأَصَمِّ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مِنْ رَجُلٍ يَجْمَعُ عِيَالَهُ وَ يَضَعُ مَائِدَةً بَيْنَ يَدَيْهِ وَ يُسَمِّي وَ يُسَمُّونَ فِي أَوَّلِ الطَّعَامِ وَ يَحْمَدُونَ اللَّهَ عَزَّ وَ جَلَّ فِي آخِرِهِ فَتَرْتَفِعُ الْمَائِدَةُ حَتَّى يُغْفَرَ لَهُمْ .

25. Sahl ibn Ziyad has narrated from Muhammad ibn al-Hassan ibn Shammun from al-Asamm from Misma‘ who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “Allah forgives a family who come together, prepare the table of food, they all mention the name of Allah at the beginning of food and praise Allah, most Majestic, most Glorious, at the end of food.’”

ضعيف على المشهور

The Rare Ahadith - Hadith 12851

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تَأْكُلُوا مِنْ رَأْسِ الثَّرِيدِ وَ كُلُوا مِنْ جَوَانِبِهِ فَإِنَّ الْبَرَكَةَ فِي رَأْسِهِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ’Do not eat from the top of Tharid but eat from its sides because blessing is on its top.’” (Tharid is loaf of bread broken in pieces in broth.)

موثق

The Rare Ahadith - Hadith 12852

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) سُئِلَ عَنْ سُفْرَةٍ وُجِدَتْ فِي الطَّرِيقِ مَطْرُوحَةً كَثِيرٍ لَحْمُهَا وَ خُبْزُهَا وَ بَيْضُهَا وَ جُبُنُّهَا وَ فِيهَا سِكِّينٌ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يُقَوَّمُ مَا فِيهَا ثُمَّ يُؤْكَلُ لِأَنَّهُ يَفْسُدُ وَ لَيْسَ لَهُ بَقَاءٌ فَإِنْ جَاءَ طَالِبُهَا غَرِمُوا لَهُ الثَّمَنَ قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ لَا يُدْرَى سُفْرَةُ مُسْلِمٍ أَوْ سُفْرَةُ مَجُوسِيٍّ فَقَالَ هُمْ فِي سَعَةٍ حَتَّى يَعْلَمُوا .

2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin was asked about a package of food which is found having been left on the road, in which there is a large amount of meat, bread, eggs and cheese and there is a knife in it. ’Amir al-Mu’minin said, ‘It must be evaluated and its contents used for food because it is perishable; and if someone claims it, the evaluated price must be paid to him.’ It was said, ‘O ’Amir al-Mu’minin, it is not known if it belongs to a Muslim or it is a package of a Zoroastrian.’ He (the Imam) said, ‘They are free to use it until they know.”’

ضعيف على المشهور

The Rare Ahadith - Hadith 12853

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَكَلَ أَحَدُكُمْ فَلْيَأْكُلْ مِمَّا يَلِيهِ .

3. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘When you eat you must eat from what is nearest to you.’”

ضعيف على المشهور

The Rare Ahadith - Hadith 12854

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَلْطَعُ الْقَصْعَةَ وَ يَقُولُ مَنْ لَطَعَ قَصْعَةً فَكَأَنَّمَا تَصَدَّقَ بِمِثْلِهَا .

4. Humayd ibn Ziyad has narrated from al-Khashshab from ibn Baqqah from ‘Amr ibn Jami’ who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The Messenger of Allah, when eating would wipe the dish clean and say, “Whoever, wipes the dish clean is as if has given charity as much.’””

ضعيف

The Rare Ahadith - Hadith 12855

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَسْتَاكُ عَرْضاً وَ يَأْكُلُ هَرْتاً وَ قَالَ الْهَرْتُ أَنْ يَأْكُلَ بِأَصَابِعِهِ جَمِيعاً .

5. Ali ibn Muhammad in a marfu‘ manner has said the following: “’Amir al-Mu’minin (a. s.), would brush his teeth widthwise and eat using all of his fingers.’”

مرفوع

The Rare Ahadith - Hadith 12856

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَجْلِسُ جِلْسَةَ الْعَبْدِ وَ يَضَعُ يَدَهُ عَلَى الْأَرْضِ وَ يَأْكُلُ بِثَلَاثِ أَصَابِعَ وَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَأْكُلُ هَكَذَا لَيْسَ كَمَا يَفْعَلُ الْجَبَّارُونَ أَحَدُهُمْ يَأْكُلُ بِإِصْبَعَيْهِ .

6. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from ‘Abd al-Rahman ibn abu Hashim from abu Khadijah who has said the following: “Abu ‘Abd Allah (a. s.), would sit like slaves, place his hand on the ground and eat with his three fingers. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would also eat in the same way and not the way a tyrant one eats with his two fingers.’”

مختلف فيه

The Rare Ahadith - Hadith 12857

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَكَلَ أَحَدُكُمْ طَعَاماً فَمَصَّ أَصَابِعَهُ الَّتِي أَكَلَ بِهَا قَالَ اللَّهُ عَزَّ وَ جَلَّ بَارَكَ اللَّهُ فِيكَ .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “When one of you eats food he should wipe (lick) his fingers, clean with which he has eaten; Allah, most Majestic, most Glorious, says, ‘Allah grants you blessings.”””

ضعيف

The Rare Ahadith - Hadith 12858

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ يَاسِرٍ الْخَادِمِ قَالَ أَكَلَ الْغِلْمَانُ يَوْماً فَاكِهَةً وَ لَمْ يَسْتَقْصُوا أَكْلَهَا وَ رَمَوْا بِهَا فَقَالَ لَهُمْ أَبُو الْحَسَنِ ( عليه السلام ) سُبْحَانَ اللَّهِ إِنْ كُنْتُمُ اسْتَغْنَيْتُمْ فَإِنَّ أُنَاساً لَمْ يَسْتَغْنُوا أَطْعِمُوهُ مَنْ يَحْتَاجُ إِلَيْهِ .

8. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from Nuh ibn Shu’ayb from Yasir al-Khadim who has said the following: “One day boys ate fruit but they did not eat them all and threw them away. Abu al-Hassan (a. s.), said to them, ’Allah is free of all defects, if you did not need them, there are people who need them. You must feed those who are needy.’”

مجهول

The Rare Ahadith - Hadith 12859

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّلَاةِ تَحْضُرُ وَ قَدْ وُضِعَ الطَّعَامُ قَالَ إِنْ كَانَ فِي أَوَّلِ الْوَقْتِ يُبْدَأُ بِالطَّعَامِ وَ إِنْ كَانَ قَدْ مَضَى مِنَ الْوَقْتِ شَيْ‏ءٌ وَ تَخَافُ أَنْ تَفُوتَكَ فَتُعِيدَ الصَّلَاةَ فَابْدَأْ بِالصَّلَاةِ .

9. Ahmad ibn Muhammad has narrated from ‘Uthman ibn ‘Isa from Sama‘ah ibn Mehran who has said the following: “I once asked Abu ’Abd Allah (a. s.), about Salat (prayer) for which the time has begun and food is made available. He (the Imam) said, ‘If it is the beginning of the time for Salat (prayer), then first begin with food; but if the time has passed and you are afraid of missing Salat (prayer) for which you then must do Qadha’ (the compensatory Salat), then begin with Salat (prayer) first.’”

مجهول كالموثق

The Rare Ahadith - Hadith 12860

عَنْهُ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ يَاسِرٍ الْخَادِمِ وَ نَادِرٍ جَمِيعاً قَالَا قَالَ لَنَا أَبُو الْحَسَنِ ( عليه السلام ) إِنْ قُمْتُ عَلَى رُءُوسِكُمْ وَ أَنْتُمْ تَأْكُلُونَ فَلَا تَقُومُوا حَتَّى تَفْرُغُوا وَ لَرُبَّمَا دَعَا بَعْضَنَا فَيُقَالُ لَهُ هُمْ يَأْكُلُونَ فَيَقُولُ دَعْهُمْ حَتَّى يَفْرُغُوا .

10. It is narrated from the narrator of the previous Hadith from Nuh ibn Shu’ayb from Yasar al-Khadim and Nadir who both have said the following: “Abu al-Hassan (a. s.), said to us, ‘If I stand up above you when you are eating, do not stand up until you complete eating.’ Perhaps he called a certain one of us and it was said that they are eating; he (the Imam) would say, ’Leave them until they finish.’”

مجهول

The Rare Ahadith - Hadith 12861

وَ رُوِيَ عَنْ نَادِرٍ الْخَادِمِ قَالَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) إِذَا أَكَلَ أَحَدُنَا لَا يَسْتَخْدِمُهُ حَتَّى يَفْرُغَ مِنْ طَعَامِهِ .

11. It is narrated from Nadir al-Khadim who has said the following: “Abu al-Hassan (a. s.), would not ask us to work when we were eating until we finished eating.’”

مرسل

The Rare Ahadith - Hadith 12862

وَ رَوَى نَادِرٌ الْخَادِمُ قَالَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) يَضَعُ جَوْزِينَجَةً عَلَى الْأُخْرَى وَ يُنَاوِلُنِي .

12. It is narrated from Nadir al-Khadim who has said the following “Abu al-Hassan (a. s.), would place Jawzinajah (a type of sweet) one on top of the other, and then give them to me.’”

مرسل

The Rare Ahadith - Hadith 12863

أَحْمَدُ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) رُبَّمَا أُتِيَ بِالْمَائِدَةِ فَأَرَادَ بَعْضُ الْقَوْمِ أَنْ يَغْسِلَ يَدَهُ فَيَقُولُ مَنْ كَانَتْ يَدُهُ نَظِيفَةً فَلَا بَأْسَ أَنْ يَأْكُلَ مِنْ غَيْرِ أَنْ يَغْسِلَ يَدَهُ .

13. Ahmad has narrated from his father from Sulayman al-Ja‘fariy who has said the following: “Abu al-Hassan (a. s.), when food was made available and certain people had not washed their hands, would say, ‘Those whose hands are clean can eat without washing their hands.’”

كالصحيح

The Rare Ahadith - Hadith 12864

أَحْمَدُ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ بَزِيعِ بْنِ عُمَرَ بْنِ بَزِيعٍ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) وَ هُوَ يَأْكُلُ خَلًّا وَ زَيْتاً فِي قَصْعَةٍ سَوْدَاءَ مَكْتُوبٍ فِي وَسَطِهَا بِصُفْرَةٍ قُلْ هُوَ اللَّهُ أَحَدٌ فَقَالَ لِي ادْنُ يَا بَزِيعُ فَدَنَوْتُ فَأَكَلْتُ مَعَهُ ثُمَّ حَسَا مِنَ الْمَاءِ ثَلَاثَ حَسِيَّاتٍ حِينَ لَمْ يَبْقَ مِنَ الْخُبْزِ شَيْ‏ءٌ ثُمَّ نَاوَلَنِيهَا فَحَسَوْتُ الْبَقِيَّةَ .

14. Ahmad has narrated from Yahya ibn Ibrahim from Muhammad ibn Yahya from ibn abu al-Balad from his father from Bazi‘ ibn ‘Umar ibn Bazi‘ who has said the following: “I once visited abu Ja’far (a. s.), when he was eating vinegar with oil in a black bowl, in the middle of which it was written, ‘Say Allah is one’. He (the Imam) said to me, ‘Come close, O Bazi’’. I went close and ate with him (the Imam). He (the Imam) sipped water three times when bread was finished; then he gave it to me and I drank the rest of the water.’”

مجهول

The Rare Ahadith - Hadith 12865

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ مَنْ أَكَلَ فِي مَنْزِلِهِ طَعَاماً فَسَقَطَ مِنْهُ شَيْ‏ءٌ فَلْيَتَنَاوَلْهُ وَ مَنْ أَكَلَ فِي الصَّحْرَاءِ أَوْ خَارِجاً فَلْيَتْرُكْهُ لِطَائِرٍ أَوْ سَبُعٍ .

15. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Mu’ammar ibn Khallad who has said the following: “I once heard al-Rida’ (a. s.), saying, ‘If one eats food in his house and pieces fall, he must pick them up; but if one eats in wilderness or out of the house he can leave such pieces for the birds and beasts.’”

صحيح

The Rare Ahadith - Hadith 12866

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ أَوْلَمَ إِسْمَاعِيلُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَيْكَ بِالْمَسَاكِينِ فَأَشْبِعْهُمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ ما يُبْدِئُ الْباطِلُ وَ ما يُعِيدُ .

16. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman who has said the following: “’Isma’il prepared food for a ceremony and abu ‘ Abd Allah (a. s.), said to him, ’You must pay attention to the destitute to satisfy their hunger. Allah, most Majestic, most Glorious, says, “Falsehood is not served first or revisited for service.” (34:49)”’

حسن

The Rare Ahadith - Hadith 12867

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ رَفَعَهُ عَنْهُمْ ( عليهم السلام ) قَالُوا كَانَ النَّبِيُّ ( صلى الله عليه وآله ) إِذَا أَكَلَ لَقَّمَ مَنْ بَيْنَ عَيْنَيْهِ وَ إِذَا شَرِبَ سَقَى مَنْ عَلَى يَمِينِهِ .

17. Muhammad ibn Yahya has narrated from Ali ibn Ibrahim al-Ja‘fariy from Muhammad ibn al-Fudayl in a marfu‘ manner has said, the following: “’A’immah (a. s.), have said that the Holy Prophet, when eating would eat from what was in front of (nearest to) him, and when drinking would offer water to one on his right side.’”

مرفوع

The Rare Ahadith - Hadith 12868

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تُؤْوُوا مِنْدِيلَ الْغَمَرِ فِي الْبَيْتِ فَإِنَّهُ مَرْبِضٌ لِلشَّيَاطِينِ.

18. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from a number of our people have narrated from Ali ibn Asbat from Ya‘qub ibn Salim in a marfu‘ manner has said the following: “’Amir al-Mu’minin (a. s.), has said that the Messenger of Allah has said, ‘Do not leave a food-stained towel at home without its being washed; it becomes plaything for Satan.’”

مرفوع

The Rare Ahadith - Hadith 12869

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَطْرِفُوا أَهَالِيَكُمْ فِي كُلِّ جُمُعَةٍ بِشَيْ‏ءٍ مِنَ الْفَاكِهَةِ أَوِ اللَّحْمِ حَتَّى يَفْرَحُوا بِالْجُمُعَةِ .

19. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Every Friday present fruits to your family or meat, so that they become happy because of Friday.’”

ضعيف على المشهور

The Rare Ahadith - Hadith 12870

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) مَنْ بَنَى مَسْكَناً فَلْيَذْبَحْ كَبْشاً سَمِيناً وَ لْيُطْعِمْ لَحْمَهُ الْمَسَاكِينَ ثُمَّ يَقُولُ اللَّهُمَّ ادْحَرْ عَنِّي مَرَدَةَ الْجِنِّ وَ الْإِنْسِ وَ الشَّيَاطِينِ وَ بَارِكْ لَنَا فِي بُيُوتِنَا إِلَّا أُعْطِيَ مَا سَأَلَ .

20. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Whoever builds a house should slaughter a healthy ram and feed its meat to the destitute. He then should say, ‘O Lord, drive away from me defiant ones of Jinn and men and Shayatin and bless for us our homes,’ whatever he asks will be granted.’”

ضعيف على المشهور

The Rare Ahadith - Hadith 12871

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ إِذَا أَكَلْتَ شَيْئاً فَاسْتَلْقِ عَلَى قَفَاكَ وَ ضَعْ رِجْلَكَ الْيُمْنَى عَلَى الْيُسْرَى .

21. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘When you eat [something], then lie down on your back, then place your right leg on your left leg.’”

ضعيف على المشهور

Eating Pieces of Food that Fall on the Table-spread - Hadith 12872

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كُلُوا مَا يَسْقُطُ مِنَ الْخِوَانِ فَإِنَّهُ شِفَاءٌ مِنْ كُلِّ دَاءٍ بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ لِمَنْ أَرَادَ أَنْ يَسْتَشْفِيَ بِهِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ’Eat what falls off of food, because in it is cure for all kinds of illness by the permission of Allah, most Majestic, most Glorious, for those who seek cures.’”

ضعيف

Eating Pieces of Food that Fall on the Table-spread - Hadith 12873

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ دَاوُدَ بْنِ كَثِيرٍ قَالَ تَعَشَّيْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَتَمَةً فَلَمَّا فَرَغَ مِنْ عَشَائِهِ حَمِدَ اللَّهَ عَزَّ وَ جَلَّ وَ قَالَ هَذَا عَشَائِي وَ عَشَاءُ آبَائِي فَلَمَّا رُفِعَ الْخِوَانُ تَقَمَّمَ مَا سَقَطَ مِنْهُ ثُمَّ أَلْقَاهُ إِلَى فِيهِ .

2. Ali ibn Ibrahim has narrated from Salih ibn al-Sindiy from Ja‘far ibn Bashir from Aban ‘Uthman from Dawud ibn Kathir who has said the following: “Once I had dinner with abu ‘Abd Allah (a. s.), at ‘Atmah (time of late evening Salat (prayer)). When he (the Imam) ended his dinner, he praised Allah, most Majestic, most Glorious, and said, ‘This is my (manner of having) dinner and the dinner of my ancestors. When the table-spread was pulled out, he (the Imam) picked pieces of food fallen on it and ate them.’”

مجهول

Eating Pieces of Food that Fall on the Table-spread - Hadith 12874

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَبْدِ اللَّهِ بْنِ صَالِحٍ الْخَثْعَمِيِّ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَجَعَ الْخَاصِرَةِ فَقَالَ عَلَيْكَ بِمَا يَسْقُطُ مِنْ الْخِوَانِ فَكُلْهُ قَالَ فَفَعَلْتُ ذَلِكَ فَذَهَبَ عَنِّيقَالَ إِبْرَاهِيمُ قَدْ كُنْتُ وَجَدْتُ ذَلِكَ فِي الْجَانِبِ الْأَيْمَنِ وَ الْأَيْسَرِ فَأَخَذْتُ ذَلِكَ فَانْتَفَعْتُ بِهِ .

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Ibrahim ibn ‘Abd al-Hamid from ‘Abd Allah ibn Salih al- Khath’amiy who has said the following: “I once complained before abu ‘Abd Allah (a. s.), against lower back pain. He (the Imam) said, ‘You must eat pieces of food that fall on the table-spread.’ I (the narrator) followed the instruction and the pain went away. Ibrahim has said, ‘I then found it on the left and the right side; I did the same thing again and benefited thereby.’”

مجهول

Eating Pieces of Food that Fall on the Table-spread - Hadith 12875

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِيهِ قَالَ أَكَلْنَا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا رُفِعَ الْخِوَانُ لَقَطَ مَا وَقَعَ مِنْهُ فَأَكَلَهُ ثُمَّ قَالَ لَنَا إِنَّهُ يَنْفِي الْفَقْرَ وَ يُكْثِرُ الْوَلَدَ .

4. A number of our people have narrated from Sahl ibn Ziyad from Mansur ibn al-‘Abbas from al-Hassan ibn Wahab from his father who has said the following: “Once we ate food with abu ‘Abd Allah (a. s.). When the table-spread was collected, he (the Imam) picked up the pieces that had fallen on it and ate them then said to us, ‘This removes poverty and increases the number of children.’”

ضعيف على المشهور

Eating Pieces of Food that Fall on the Table-spread - Hadith 12876

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ وَجَدَ كِسْرَةً فَأَكَلَهَا كَانَتْ لَهُ حَسَنَةٌ وَ مَنْ وَجَدَهَا فِي قَذِرٍ فَغَسَلَهَا ثُمَّ رَفَعَهَا كَانَتْ لَهُ سَبْعُونَ حَسَنَةً .

5. Humayd ibn Ziyad has narrated from al-Khashshab from ibn Baqqah from ‘Amr ibn Jami’ who has said the following: “He (the Imam) (a. s.), has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “If one finds pieces of food and eats them it is one good deed, and if one finds them in unclean places, then washes them, then picks them up, he will have seventy good deeds recorded for him.’””

ضعيف

Eating Pieces of Food that Fall on the Table-spread - Hadith 12877

وَ بِهَذَا الْإِسْنَادِ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَخَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَى عَائِشَةَ فَرَأَى كِسْرَةً كَادَ أَنْ يَطَأَهَا فَأَخَذَهَا فَأَكَلَهَا ثُمَّ قَالَ يَا حُمَيْرَاءُ أَكْرِمِي جِوَارَ نِعَمِ اللَّهِ عَزَّ وَ جَلَّ عَلَيْكِ فَإِنَّهَا لَمْ تَنْفِرْ مِنْ قَوْمٍ فَكَادَتْ تَعُودُ إِلَيْهِمْ .

6. Through the same chain of narrators as that of the previous Hadith the following is narrated: from ‘Amr ibn Jami’ who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once entered ‘A’ishah’s home and saw pieces of food on which he was about to step. He (the Messenger of Allah) picked them up and said, ‘O Humayra’ you must honor the company of the bounties of Allah, most Majestic, most Glorious, with you; from whoever they get farther away they never then return to them.’”

ضعيف

Eating Pieces of Food that Fall on the Table-spread - Hadith 12878

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ شَكَا رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا يَلْقَى مِنْ وَجَعِ الْخَاصِرَةِ فَقَالَ مَا يَمْنَعُكَ مِنْ أَكْلِ مَا يَقَعُ مِنَ الْخِوَانِ .

7. A number of our people have narrated from Ahmad ibn Muhammad, from ibn Khalid from Muhammad ibn Ali from Ibrahim ibn Mehzam who has said the following: “Abu al-Hassan (a. s.), has said that once a man complained before abu ‘Abd Allah (a. s.), against his lower back pain. He (the Imam) said, ‘Why do you not eat pieces of food that fall on the table-spread/”

ضعيف

Eating Pieces of Food that Fall on the Table-spread - Hadith 12879

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ مَنْ أَكَلَ فِي مَنْزِلِهِ طَعَاماً فَسَقَطَ مِنْهُ شَيْ‏ءٌ فَلْيَتَنَاوَلْهُ وَ مَنْ أَكَلَ فِي الصَّحْرَاءِ أَوْ خَارِجاً فَلْيَتْرُكْهُ لِلطَّيْرِ وَ السَّبُعِ .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Mu’ammar ibn Khallad who has said the following: “I once heard abu al-Hassan (a. s.), saying, ‘If one eats food in his house and pieces of food fall off, he must pick them up and eat; but if one eats food in the wilderness or outdoors he should leave such pieces for the birds and beasts.”’ (See also Ch. 48, h 15)

صحيح

Eating Pieces of Food that Fall on the Table-spread - Hadith 12880

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْأَصَمِّ عَنْ عَبْدِ اللَّهِ الْأَرَّجَانِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يَأْكُلُ فَرَأَيْتُهُ يَتَتَبَّعُ مِثْلَ السِّمْسِمِ مِنَ الطَّعَامِ مَا سَقَطَ مِنَ الْخِوَانِ فَقُلْتُ جُعِلْتُ فِدَاكَ تَتَبَّعُ هَذَا فَقَالَ يَا عَبْدَ اللَّهِ هَذَا رِزْقُكَ فَلَا تَدَعْهُ أَمَا إِنَّ فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ .

9. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from certain persons of his people from al- Asamm from ‘ Abd Allah al-Arjaniy who has said the following: “Once I was with abu ‘Abd Allah (a. s.), and he was eating. I saw him searching for pieces of food fallen on the table-spread of the size of sesame seed. I then said, ‘I pray to Allah to keep my soul in service for your cause, are you looking for such pieces?’ He (the Imam) said, ‘O ‘Abd Allah, it is your sustenance; do not leave them, and besides there is cure in them for all kinds of illness.’”

ضعيف

The Excellence of Bread - Hadith 12881

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَمْرِو بْنِ شِمْرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنِّي لَأَلْحَسُ أَصَابِعِي مِنَ الْأُدْمِ حَتَّى أَخَافَ أَنْ يَرَانِي خَادِمِي فَيَرَى أَنَّ ذَلِكَ مِنَ التَّجَشُّعِ وَ لَيْسَ ذَلِكَ كَذَلِكَإِنَّ قَوْماً أُفْرِغَتْ عَلَيْهِمُ النِّعْمَةُ وَ هُمْ أَهْلُ الثَّرْثَارِ فَعَمَدُوا إِلَى مُخِّ الْحِنْطَةِ فَجَعَلُوهَا خُبْزاً هَجَاءً وَ جَعَلُوا يُنْجُونَ بِهِ صِبْيَانَهُمْ حَتَّى اجْتَمَعَ مِنْ ذَلِكَ جَبَلٌ عَظِيمٌقَالَ فَمَرَّ بِهِمْ رَجُلٌ صَالِحٌ وَ إِذَا امْرَأَةٌ وَ هِيَ تَفْعَلُ ذَلِكَ بِصَبِيٍّ لَهَا فَقَالَ لَهُمْ وَيْحَكُمْ اتَّقُوا اللَّهَ عَزَّ وَ جَلَّ وَ لَا تُغَيِّرُوا مَا بِكُمْ مِنْ نِعْمَةٍ فَقَالَتْ لَهُ كَأَنَّكَ تُخَوِّفُنَا بِالْجُوعِ أَمَّا مَا دَامَ ثَرْثَارُنَا تَجْرِي فَإِنَّا لَا نَخَافُ الْجُوعَقَالَ فَأَسِفَ اللَّهُ عَزَّ وَ جَلَّ فَأَضْعَفَ لَهُمُ الثَّرْثَارَ وَ حَبَسَ عَنْهُمْ قَطْرَ السَّمَاءِ وَ نَبَاتَ الْأَرْضِ قَالَ فَاحْتَاجُوا إِلَى ذَلِكَ الْجَبَلِ وَ أَنَّهُ كَانَ يُقْسَمُ بَيْنَهُمْ بِالْمِيزَانِ .

1. Ali ibn Ibrahim has narrated from his father from ‘ Abd Allah ibn al-Mughirah ‘Amr ibn Shamir who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘I lick food from my fingers but I fear my servants’ seeing me and their thinking that I am greedy. That is not true. A people upon whom bounties were poured owned a very large canal. They bleached the wheat for bread for food and used it to wipe their children with it until the dumpsite became like a huge mountain. A virtuous man passed by and saw a woman wipe her child with it. He said to them, ‘Fie upon you, have fear of Allah, most Majestic, most Glorious, and do not change the bounty you enjoy.’ She said, ‘Are you frightening us of hunger? As long as we have our great canal flowing we will not be afraid of hunger.’ It angered Allah, most Majestic, most Glorious, and He made their canal to weaken, stopped the sky to rain on them and the earth to grow (anything ). He (the Imam) said, ‘They became needy of that dumpsite and divided it among them by means of balance.’”

ضعيف

The Excellence of Bread - Hadith 12882

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَكْرِمُوا الْخُبْزَ فَإِنَّهُ قَدْ عَمِلَ فِيهِ مَا بَيْنَ الْعَرْشِ إِلَى الْأَرْضِ وَ مَا فِيهَا مِنْ كَثِيرٍ مِنْ خَلْقِهِثُمَّ قَالَ لِمَنْ حَوْلَهُ أَ لَا أُخْبِرُكُمْ قَالُوا بَلَى يَا رَسُولَ اللَّهِ فِدَاكَ الْآبَاءُ وَ الْأُمَّهَاتُ فَقَالَ إِنَّهُ كَانَ نَبِيٌّ فِيمَنْ كَانَ قَبْلَكُمْ يُقَالُ لَهُ دَانِيَالُ وَ إِنَّهُ أَعْطَى صَاحِبَ مِعْبَرٍ رَغِيفاً لِكَيْ يَعْبُرَ بِهِ فَرَمَى صَاحِبُ الْمِعْبَرِ بِالرَّغِيفِ وَ قَالَ مَا أَصْنَعُ بِالْخُبْزِ هَذَا الْخُبْزُ عِنْدَنَا قَدْ يُدَاسُ بِالْأَرْجُلِفَلَمَّا رَأَى ذَلِكَ مِنْهُ دَانِيَالُ رَفَعَ يَدَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ اللَّهُمَّ أَكْرِمِ الْخُبْزَ فَقَدْ رَأَيْتَ يَا رَبِّ مَا صَنَعَ هَذَا الْعَبْدُ وَ مَا قَالَقَالَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى السَّمَاءِ أَنْ تَحْبِسَ الْغَيْثَ وَ أَوْحَى إِلَى الْأَرْضِ أَنْ كُونِي طَبَقاً كَالْفَخَّارِ قَالَ فَلَمْ يُمْطَرُوا حَتَّى أَنَّهُ بَلَغَ مِنْ أَمْرِهِمْ أَنَّ بَعْضَهُمْ أَكَلَ بَعْضاً فَلَمَّا بَلَغَ مِنْهُمْ مَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ مِنْ ذَلِكَ قَالَتِ امْرَأَةٌ لِأُخْرَى وَ لَهُمَا وَلَدَانِ يَا فُلَانَةُ تَعَالِي حَتَّى نَأْكُلَ أَنَا وَ أَنْتِ الْيَوْمَ وَلَدِي وَ إِذَا كَانَ غَداً أَكَلْنَا وَلَدَكِ قَالَتْ لَهَا نَعَمْ فَأَكَلَتَاهُفَلَمَّا أَنْ جَاعَتَا مِنْ بَعْدُ رَاوَدَتِ الْأُخْرَى عَلَى أَكْلِ وَلَدِهَا فَامْتَنَعَتْ عَلَيْهَا فَ��َالَتْ لَهَا بَيْنِي وَ بَيْنَكِ نَبِيُّ اللَّهِ فَاخْتَصَمَا إِلَى دَانِيَالَ ( عليه السلام ) فَقَالَ لَهُمَا وَ قَدْ بَلَغَ الْأَمْرُ إِلَى مَا أَرَى قَالَتَا لَهُ نَعَمْ يَا نَبِيَّ اللَّهِ وَ أَشَدَّقَالَ فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ فَقَالَ اللَّهُمَّ عُدْ عَلَيْنَا بِفَضْلِكَ وَ فَضْلِ رَحْمَتِكَ وَ لَا تُعَاقِبِ الْأَطْفَالَ وَ مَنْ فِيهِ خَيْرٌ بِذَنْبِ صَاحِبِ الْمِعْبَرِ وَ أَضْرَابِهِ لِنِعْمَتِكَقَالَ فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ السَّمَاءَ أَنْ أَمْطِرِي عَلَى الْأَرْضِ وَ أَمَرَ الْأَرْضَ أَنْ أَنْبِتِي لِخَلْقِي مَا قَدْ فَاتَهُمْ مِنْ خَيْرِكَ فَإِنِّي قَدْ رَحِمْتُهُمْ بِالطِّفْلِ الصَّغِيرِ .

2. Afi ibn Ibrahim has narrated from his father from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “It is a narration of abu ‘Abd Allah (a. s.), from the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He (the Messenger of Allah) once said, ‘You must treat bread with reverence because from the throne to earth and what is in it, a large number of His creatures have worked for it (to make it ready).’ He (the Messenger of Allah) then said, ‘Will you like if I tell you something?’ They replied, ‘Yes, O Messenger of Allah, we pray to Allah to keep the fathers and mothers in service for your cause.’ He (the Messenger of Allah) said, ‘Among the Prophets before you there was a Prophet called Daniel. He once gave one loaf of bread to the owner of the crossing (means) to help for crossing. He threw the bread away saying, ‘It is of no use for me. We crush bread under our foot.’ When Daniel saw it, he raised his hands to the sky and said, ‘O Lord, make bread revered because I saw what this servant just did to it and what he said.’ Allah, most Majestic, most Glorious, sent revelation to the sky and told it to withhold rain and the earth to turn into a piece of pottery.’ It did not rain and they ended up eating each other. When their condition reached the point which Allah, most Majestic, most Glorious, wanted, one woman said to the other, who each had a child, to one day eat the child of one of them. The other woman agreed and they ate the child. When they became hungry again the other woman demanded to eat the child of the other woman but she refused saying, ‘Between us there is the Prophet of Allah.’ They went to Daniel (a. s.), for judgment. He said to them, ‘I can see to what degree the condition has reached.’ They said, ‘Yes, O Prophet of Allah and it is more difficult.’ He raised his hands to the sky and said, ‘O Lord, return to us with Your generosity, and the extra of Your mercy and do not make the children to suffer because of the sins of the owner of the crossing and his disrespecting Your bounties.’ Allah, most Majestic, most Glorious, commanded the sky to send rain and earth to grow produce for His creatures what they had lost of the goodness because He had turned to them with kindness through the small child.’”

ضعيف

The Excellence of Bread - Hadith 12883

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يُوضَعُ الرَّغِيفُ تَحْتَ الْقَصْعَةِ .

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Washsha’ from al-Mithamiy from Aban ibn Taghlib who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A loaf of bread must not be placed under the dish.”

صحيح

The Excellence of Bread - Hadith 12884

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَكْرِمُوا الْخُبْزَ قِيلَ وَ مَا إِكْرَامُهُ قَالَ إِذَا وُضِعَ لَا يُنْتَظَرُ بِهِ غَيْرُهُ .

4. Al-Husayn from Muhammad has narrated from al-Sayyariy from Ali ibn Asbat from certain persons of his people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘You must treat bread with reverence.’ It was asked, ‘What is treating it with reverence?’ He (the Imam) said, ‘When it is made available one must not wait for others.’”

ضعيف

The Excellence of Bread - Hadith 12885

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَكْرِمُوا الْخُبْزَ فَقِيلَ يَا رَسُولَ اللَّهِ وَ مَا إِكْرَامُهُ قَالَ إِذَا وُضِعَ لَمْ يُنْتَظَرْ بِهِ غَيْرُهُوَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ مِنْ كَرَامَتِهِ أَنْ لَا يُوطَأَ وَ لَا يُقْطَعَ .

5. Ali ibn Ibrahim has narrated from his father from ‘ Abd Allah ibn al-Mughirah from Talhah ibn Zayd from certain persons of our people who has said the following: “He (the Imam) has said that the Messenger of Allah, once said, ‘You must treat bread with reverence.’ It was asked, ‘What is its reverence?’ He (the Messenger of Allah) said, ‘When it is made available one must not wait for others.’ The Messenger of Allah has said that of treating it with reverence is not to step on it or cut it.’”

مرفوع وآخره مرسل

The Excellence of Bread - Hadith 12886

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِيَّاكُمْ أَنْ تَشَمُّوا الْخُبْزَ كَمَا تَشَمُّهُ السِّبَاعُ فَإِنَّ الْخُبْزَ مُبَارَكٌ أَرْسَلَ اللَّهُ عَزَّ وَ جَلَّ لَهُ السَّمَاءَ مِدْرَاراً وَ لَهُ أَنْبَتَ اللَّهُ الْمَرْعَى وَ بِهِ صَلَّيْتُمْ وَ بِهِ صُمْتُمْ وَ بِهِ حَجَجْتُمْ بَيْتَ رَبِّكُمْ .

6. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘You must never smell bread like the beasts do. Bread is blessed and Allah, most Majestic, most Glorious, has sent the sky with rain and because of it He has grown the pastures. By means of bread you perform Salat (prayer), observe fast and perform al-Hajj of the House of your Lord.’”

ضعيف على المشهور

The Excellence of Bread - Hadith 12887

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أُوتِيتُمْ بِالْخُبْزِ وَ اللَّحْمِ فَابْدَءُوا بِالْخُبْزِ فَسُدُّوا بِهِ خِلَالَ الْجُوعِ ثُمَّ كُلُوا اللَّحْمَ .

7. Through the same chain of narrators as that of the previous Hadith the following is narrated: “He (the Imam) has said that the Messenger of Allah has said, ‘When bread and meat is brought for you, eat bread first to stop the emptiness of hunger, then eat the meat.’”

ضعيف على المشهور

The Excellence of Bread - Hadith 12888

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَعْقُوبَ بْنِ يَقْطِينٍ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) صَغِّرُوا رُغْفَانَكُمْ فَإِنَّ مَعَ كُلِّ رَغِيفٍ بَرَكَةًوَ قَالَ يَعْقُوبُ بْنُ يَقْطِينٍ رَأَيْتُ أَبَا الْحَسَنِ يَعْنِي الرِّضَا ( عليه السلام ) يَكْسِرُ الرَّغِيفَ إِلَى فَوْقُ .

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Tsa from Ya’qub ibn Yaqtin who has said the following: “Abu al-Hassan, al-Rida’ ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Make your bread of small loaves because there is blessing with each loaf.’ Ya‘qub ibn Yaqtin has said, ‘I saw abu al-Hassan (a. s.), break the bread upward.’”

صحيح

The Excellence of Bread - Hadith 12889

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا لَمْ يَكُنْ لَهُ أُدْمٌ قَطَعَ الْخُبْزَ بِالسِّكِّينِ .

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Sayyariy from abu Ali ibn Rashid in a marfu‘ manner has said the following: “Abu ‘Abd Allah (a. s.), has said that when ’Amir al-Mu’minin did not have curry; he would cut the bread with a knife.’”

ضعيف

The Excellence of Bread - Hadith 12890

السَّيَّارِيُّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَدْنَى الْأُدْمِ قَطْعُ الْخُبْزِ بِالسِّكِّينِ .

10. Al-Sayyariy in a marfu‘ manner has said the following: “Abu ‘Abd Allah (a. s.), has said that the least of curry is to cut the bread with a knife.’”

ضعيف

The Excellence of Bread - Hadith 12891

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنِ الْفَضْلِ بْنِ يُونُسَ قَالَ تَغَدَّى عِنْدِي أَبُو الْحَسَنِ ( عليه السلام ) فَجِي‏ءَ بِقَصْعَةٍ وَ تَحْتَهَا خُبْزٌ فَقَالَ أَكْرِمُوا الْخُبْزَ أَنْ لَا يَكُونَ تَحْتَهَا وَ قَالَ لِي مُرِ الْغُلَامَ أَنْ يُخْرِجَ الرَّغِيفَ مِنْ تَحْتِ الْقَصْعَةِ .

11. Ali ibn Muhammad Bandar and others have narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al-Fadl al- Nawfaliy from al-Fadl ibn Yunus who has said the following: “I once had lunch with abu al-Hassan (a. s.), and the dish was brought with bread underneath the dish. He (the Imam) said, ‘You must revere bread and do not allow it to be placed under the dish.’ He (the Imam) then said to me to command the slave to take the bread from underneath the dish.”’

كالموثق

The Excellence of Bread - Hadith 12892

أَحْمَدُ عَنِ ابْنِ فَضَّالٍ عَنِ الْمِيثَمِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ أَنْ يُوضَعَ الرَّغِيفُ تَحْتَ الْقَصْعَةِ.

12. Ahmad has narrated from ibn Faddal from af-Mithamiy from abu Basir who has said the foiiowing: “Abu ‘Abd Allah (a. s.), disliked placing of the loaf of bread under the dish.’”

كالموثق

The Excellence of Bread - Hadith 12893

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ إِدْرِيسَ بْنِ يُوسُفَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَقْطَعُوا الْخُبْزَ بِالسِّكِّينِ وَ لَكِنِ اكْسِرُوهُ بِالْيَدِ وَ لْيُكْسَرْ لَكُمْ خَالِفُوا الْعَجَمَ .

13. Ahmad ibn Muhammad has narrated from Ya’qub ibn Yazid from Muhammad ibn Jumhur from Idris ibn Yusuf who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Do not cut bread with knife but break it with your hand and others must break it for you. You must do the opposite of al-‘Ajam (non- Arabs).”’

ضعيف

The Excellence of Bread - Hadith 12894

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ لَا تَقْطَعُوا الْخُبْزَ بِالسِّكِّينِ وَ لَكِنِ اكْسِرُوهُ بِالْيَدِ وَ خَالِفُوا الْعَجَمَ .

14. Afi ibn Ibrahim has narrated from Muhammad ibn ’Isa from Yunus who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘Do not cut bread with knife, instead break it with the hands and do the opposite of al-Ajam (non- Arabs).”’

صحيح

Barley Bread - Hadith 12895

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ فَضْلُ خُبْزِ الشَّعِيرِ عَلَى الْبُرِّ كَفَضْلِنَا عَلَى النَّاسِ وَ مَا مِنْ نَبِيٍّ إِلَّا وَ قَدْ دَعَا لِأَكْلِ الشَّعِيرِ وَ بَارَكَ عَلَيْهِ وَ مَا دَخَلَ جَوْفاً إِلَّا وَ أَخْرَجَ كُلَّ دَاءٍ فِيهِ وَ هُوَ قُوتُ الْأَنْبِيَاءِ وَ طَعَامُ الْأَبْرَارِ أَبَى اللَّهُ تَعَالَى أَنْ يَجْعَلَ قُوتَ أَنْبِيَائِهِ إِلَّا شَعِيراً .

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, The excellence of barley bread over wheat bread is like our excellence over the people. There had not been any Prophet, who did not ask to eat barley bread and blessed it. In whichever stomach it enters, it removes every illness thereof. It is the sustenance of the Prophets and the food of the virtuous ones. Allah, most High, disdained to make the food of His Prophets in anything other than barley.”’

صحيح

Bread of Rice - Hadith 12896

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَنَّهُ قَالَ مَا دَخَلَ جَوْفَ الْمَسْلُولِ شَيْ‏ءٌ أَنْفَعُ لَهُ مِنْ خُبْزِ الْأَرُزِّ .

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘Nothing more useful enters the stomach of one suffering from Tuberculosis than bread of rice.’”

صحيح

Bread of Rice - Hadith 12897

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَطْعِمُوا الْمَبْطُونَ خُبْزَ الْأَرُزِّ فَمَا دَخَلَ جَوْفَ الْمَبْطُونِ شَيْ‏ءٌ أَنْفَعُ مِنْهُ أَمَا إِنَّهُ يَدْبُغُ الْمَعِدَةَ وَ يَسُلُّ الدَّاءَ سَلًّا .

2. Muhammad ibn Yahya has narrated from Muhammad ibn Musa from al-Khashshab from Ali ibn Hassan from certain persons of our people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Feed bread of rice to a person suffering from diarrhea; nothing else is more useful for such a sufferer than this, it also tans (treats) the stomach and dispels the pain sufficiently.’”

ضعيف

Bread of Rice - Hadith 12898

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ يَحْيَى بْنِ أَبِي رَافِعٍ وَ غَيْرِهِ يَرْفَعُونَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ يَبْقَى فِي الْجَوْفِ مِنْ غُدْوَةٍ إِلَى اللَّيْلِ إِلَّا خُبْزُ الْأَرُزِّ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from af-Sayyariy from Yahya ibn abu Rafi’ and other in a marfu‘ manner has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘No other food from lunch remains inside until night except bread of rice.’”

ضعيف

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12899

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَمَّامٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ نِعْمَ الْقُوتُ السَّوِيقُ إِنْ كُنْتَ جَائِعاً أَمْسَكَ وَ إِنْ كُنْتَ شَبْعَاناً [شَبْعَانَ] هَضَمَ طَعَامَكَ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from abu Hammam from Sulayman al-Ja‘fariy who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, sawiq is a very good food. If you are hungry, it holds you. If you are full it digests your food.”’

صحيح

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12900

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ ذُكِرَ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) السَّوِيقُ فَقَالَ إِنَّمَا عُمِلَ بِالْوَحْيِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ‘Abd Allah ibn Jundab from certain persons of his people who has said the following: “Once, sawiq was mentioned before abu ‘Abd Allah (a. s.), and he (the Imam) said, ‘It was prepared by the instruction of divine revelation.’”

مرسل

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12901

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّوِيقُ يُنْبِتُ اللَّحْمَ وَ يَشُدُّ الْعَظْمَ .

3. Al-Husayn from Muhammad has narrated from Ahmad ibn Ishaq from Bakr ibn Muhammad who has said the following: “Abu ‘Abd Allah (a. s.), has said, sawiq grows flesh and strengthens the bones .’”

صحيح

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12902

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّوِيقُ طَعَامُ الْمُرْسَلِينَ أَوْ قَالَ النَّبِيِّينَ .

4. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from ‘Uthman ibn ‘Isa Khalid ibn Najih who has said the following: “Abu ‘Abd Allah (a. s.), has said, sawiq is the food of the messengers’ or he (the Imam) said, ‘the food of the Prophets.’”

مجهول

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12903

عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ سَيَابَةَ عَنْ جُنْدَبِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّمَا أُنْزِلَ السَّوِيقُ بِالْوَحْيِ مِنَ السَّمَاءِ .

5. It is narrated from the narrator of the previous Hadith from A number of our people have narrated from Ali ibn Asbat from Muhammad ibn ‘Abd Allah ibn Sayabah from Jundab ibn ‘Abd Allah who has said the following: “I once heard abu al-Hassan, Musa (a. s.), saying, sawiq was made by the instruction from the heavens.’”

مجهول

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12904

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّوِيقُ الْجَافُّ يَذْهَبُ بِالْبَيَاضِ .

6. A number of our people have narrated from Sahl ibn Ziyad from Yahya ibn al-Mubarak from ‘Abd Allah ibn Jabalah from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Dry sawiq removes whiteness (albinism).”’

ضعيف على المشهور

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12905

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ شُرْبُ السَّوِيقِ بِالزَّيْتِ يُنْبِتُ اللَّحْمَ وَ يَشُدُّ الْعَظْمَ وَ يُرِقُّ الْبَشَرَةَ وَ يَزِيدُ فِي الْبَاهِ .

7. Ali ibn Muhammad ibn Bandar and others have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from ‘Ubayd Allah ibn Muskan who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘Drinking sawiq with oil grows flesh, strengthens the bones, softens the skin and increases al-Bah (sexual desire).”’

ضعيف

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12906

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ قُتَيْبَةَ الْأَعْشَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثُ رَاحَاتِ سَوِيقٍ جَافٍّ عَلَى الرِّيقِ يُنَشِّفُ الْبَلْغَمَ وَ الْمِرَّةَ حَتَّى لَا يَكَادَ يَدَعُ شَيْئاً .

8. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Qutaybah al-‘A’sha’ who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Three handfuls of dry sawiq before breakfast absorbs phlegm and bile and it almost does not leave anything behind.’”

صحيح

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12907

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ النَّضْرِ بْنِ قِرْوَاشٍ قَالَ قَالَ أَبُو الْحَسَنِ الْمَاضِي ( عليه السلام ) السَّوِيقُ إِذَا غَسَلْتَهُ سَبْعَ مَرَّاتٍ وَ قَلَّبْتَهُ مِنْ إِنَاءٍ إِلَى إِنَاءٍ آخَرَ فَهُوَ يَذْهَبُ بِالْحُمَّى وَ يُنْزِلُ الْقُوَّةَ فِي السَّاقَيْنِ وَ الْقَدَمَيْنِ .

9. It is narrated from the narrator of the previous Hadith from Ali ibn al-Hakam from al-Nadr ibn Qarwash who has said the following: “Abu al-Hassan, al-Awwal (a. s.), has said, ‘If you turn sawiq seven times upside down and change its place from one pot into the other it then can remove fever and send power to the legs and feet.’”

مجهول

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12908

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ وَ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّوِيقُ يَهْضِمُ الرُّءُوسَ .

10. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from ibn abu Nasr from Hammad ibn ‘Uthaman and Muhammad ibn Sawqah who has said the following: “Abu ‘Abd Allah (a. s.), has said, sawiq digests heads (hard to digest food).”’ (See also Hadith 1 above).

صحيح

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12909

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ يَحْيَى بْنِ مُسَاوِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّوِيقُ يَجْرُدُ الْمِرَّةَ وَ الْبَلْغَمَ مِنَ الْمَعِدَةِ جَرْداً وَ يَدْفَعُ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ .

11. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from Musa ibn al-Qasim from Yahya ibn Musawir who has said the following: “Abu ‘Abd Allah (a. s.), has said, sawiq removes bitterness (bile) and phlegm from the stomach and dispels seventy kinds of illness.’”

مجهول

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12910

عَنْهُ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ خَيْثَمَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ شَرِبَ السَّوِيقَ أَرْبَعِينَ صَبَاحاً امْتَلَأَ كَتِفَاهُ قُوَّةً .

12. It is narrated from the narrator of the previous Hadith from his father from abu ‘Abd Allah, al-Barqiy from Bakr ibn Muhammad from Khaythamah who has said the following: “If one drinks sawiq for forty mornings his shoulder will fill up with strength.’”

ضعيف

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12911

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنِ السَّيَّارِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ كَتَبَ أَبُو الْحَسَنِ ( عليه السلام ) مِنْ خُرَاسَانَ إِلَى الْمَدِينَةِ لَا تَسْقُوا أَبَا جَعْفَرٍ الثَّانِيَ السَّوِيقَ بِالسُّكَّرِ فَإِنَّهُ رَدِيٌّ لِلرِّجَالِ .

13. Muhammad ibn Yahya has narrated from Musa ibn al-Hassan from al-Sayyariy from ‘Ubayd Allah ibn abu ‘Abd Allah who has said the following: “Abu al-Hassan (a. s.), wrote from Khurasan to al-Madinah, ‘Do not make abu Ja‘far al- Thaniy to drink sawiq with sugar because it is bad for man.’ “Al-Sayyariy has explained it from ‘Ubayd Allah that it is undesirable for men because it weakens manhood desire due to its cold nature with sugar.”

ضعيف

Kinds of Sawiq (roasted flour) and the Excellence of Sawiq of Wheat - Hadith 12912

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَيْفٍ التَّمَّارِ قَالَ مَرِضَ بَعْضُ رُفَقَائِنَا بِمَكَّةَ وَ بُرْسِمَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَعْلَمْتُهُ فَقَالَ لِي اسْقِهِ سَوِيقَ الشَّعِيرِ فَإِنَّهُ يُعَافِي إِنْ شَاءَ اللَّهُ وَ هُوَ غِذَاءٌ فِي جَوْفِ الْمَرِيضِقَالَ فَمَا سَقَيْنَاهُ السَّوِيقَ إِلَّا يَوْمَيْنِ أَوْ قَالَ مَرَّتَيْنِ حَتَّى عُوفِيَ صَاحِبُنَا .

14. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Ja‘far from Muhammad ibn Khalid from Sayf al-Tammar who has said the following: “One of our friends became ill in Makkah and began to hallucinate. I went to see abu ‘Abd Allah (a. s.), and informed him (the Imam) about him. He (the Imam) said, ‘Make him drink sawiq of barley; it will cure him by the will of Allah and it is the food for the stomach of patients.’ He (the narrator) has said, ‘We made him drink it for two days or he said, ‘twice’ our friend was cured.’”

مجهول

Sawiq of Lintels - Hadith 12913

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ سَوِيقُ الْعَدَسِ يَقْطَعُ الْعَطَشَ وَ يُقَوِّي الْمَعِدَةَ وَ فِيهِ شِفَاءٌ مِنْ سَبْعِينَ دَاءً وَ يُطْفِئُ الصَّفْرَاءَ وَ يُبَرِّدُ الْجَوْفَ وَ كَانَ إِذَا سَافَرَ ( عليه السلام ) لَا يُفَارِقُهُ وَ كَانَ يَقُولُ ( عليه السلام ) إِذَا هَاجَ الدَّمُ بِأَحَدٍ مِنْ حَشَمِهِ قَالَ لَهُ اشْرَبْ مِنْ سَوِيقِ الْعَدَسِ فَإِنَّهُ يُسَكِّنُ هَيَجَانَ الدَّمِ وَ يُطْفِئُ الْحَرَارَةَ .

1. Muhammad ibn Yahya has narrated from Muhammad ibn Musa in a marfu‘ manner has said, the following: “Abu ‘ Abd Allah (a. s.), has said, sawiq of lintels calms down thirst, makes the stomach strong and there is cure for seventy illnesses in it. It abolishes yellowish fluid and gives coolness to the stomach. He (the Imam) would not travel without it. He (the Imam) said that when blood becomes excited with any of one’s associates, he (the Imam) said, ‘Drink sawiq of lintels because it calms down the excitement of blood and extinguishes the heat.’”*

مجهول مرفوع

Sawiq of Lintels - Hadith 12914

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ إِنَّ جَارِيَةً لَنَا أَصَابَهَا الْحَيْضُ وَ كَانَ لَا يَنْقَطِعُ عَنْهَا حَتَّى أَشْرَفَتْ عَلَى الْمَوْتِ فَأَمَرَ أَبُو جَعْفَرٍ ( عليه السلام ) أَنْ تُسْقَى سَوِيقَ الْعَدَسِ فَسُقِيَتْ فَانْقَطَعَ عَنْهَا وَ عُوفِيَتْ .

2. It is narrated from the narrator of the previous Hadith from Muhammad ibn ‘Isa from Ali ibn Mahziyar from who has said the following: “We had a girl whose Hayd (menses) would not stop and she was about to die. Abu Ja’far (a. s.), instructed to make her drink sawiq of lintels. She used the drink, the bleeding stopped and she was cured.’”

صحيح

Sawiq of Lintels - Hadith 12915

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ السَّيَّارِيِّ عَنْ إِبْرَاهِيمَ بْنِ بِسْطَامَ عَنْ رَجُلٍ مِنْ أَهْلِ مَرْوَ قَالَ بَعَثَ إِلَيْنَا الرِّضَا ( عليه السلام ) وَ هُوَ عِنْدَنَا يَطْلُبُ السَّوِيقَ فَبَعَثْنَا إِلَيْهِ بِسَوِيقٍ مَلْتُوتٍ فَرَدَّهُ وَ بَعَثَ إِلَيَّ أَنَّ السَّوِيقَ إِذَا شُرِبَ عَلَى الرِّيقِ وَ هُوَ جَافٌّ أَطْفَأَ الْحَرَارَةَ وَ سَكَّنَ الْمِرَّةَ وَ إِذَا لُتَّ لَمْ يَفْعَلْ ذَلِكَ .

3. A number of our people have narrated from Sahl ibn Ziyad from al-Sayyariy from Ibrahim ibn Bitam from a man of the people of Marv who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), once sent to us someone asking for sawiq and we sent to him (the Imam) sawiq mixed with ghee or oil. He (the Imam) returned it saying, ‘If one takes dry sawiq before breakfast it dispels temperature, calms down bitterness but when it is mixed it then does not have that effect.’”

ضعيف

Excellence of Meat - Hadith 12916

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ سَيِّدِ الْآدَامِ فِي الدُّنْيَا وَ الْآخِرَةِ فَقَالَ اللَّحْمُ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ وَ لَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Washsha’ from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ’Abd Allah (a. s.), about the master curries in this world and in the next life. He (the Imam) said, ‘It is meat. Have you not heard the words of Allah, most Majestic, most Glorious, ‘. . . meat of bird from that which they desire. 5 (56:21)”

صحيح

Excellence of Meat - Hadith 12917

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللَّحْمُ سَيِّدُ الطَّعَامِ فِي الدُّنْيَا وَ الْآخِرَةِ .

2. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from ‘Isa ibn ‘Abd Allah al-‘Alawiy from his father from his grandfather who has said the following: “Ali (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Meat is the master food in this world and in the next life. 5 ”

ضعيف

Excellence of Meat - Hadith 12918

وَ عَنْهُ عَنْ عَلِيِّ بْنِ الرَّيَّانِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَيِّدُ آدَامِ الْجَنَّةِ اللَّحْمُ .

3. It is narrated from the narrator of the previous Hadith from Ali ibn al-Rayyan in a marfu‘ manner has said, the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The master food in paradise is meat.’”

مرفوع

Excellence of Meat - Hadith 12919

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَيِّدُ الطَّعَامِ اللَّحْمُ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from certain persons of our people who has said the following: “Abu Ja‘far (a. s.), has said, ‘The master food is meat.’”

مرسل

Excellence of Meat - Hadith 12920

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ زَكَرِيَّا بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا نُرْوَى عِنْدَنَا عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَنَّهُ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُبْغِضُ الْبَيْتَ اللَّحِمَ فَقَالَ ( عليه السلام ) كَذَبُوا إِنَّمَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْبَيْتَ الَّذِي يَغْتَابُونَ فِيهِ النَّاسَ وَ يَأْكُلُونَ لُحُومَهُمْ وَ قَدْ كَانَ أَبِي ( عليه السلام ) لَحِماً وَ لَقَدْ مَاتَ يَوْمَ مَاتَ وَ فِي كُمِّ أُمِّ وَلَدِهِ ثَلَاثُونَ دِرْهَماً لِلَّحْمِ .

5. Ali ibn Muhammad ibn Bandar and others have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from al-Hassan ibn Ali ibn Yusuf from Zakariya ibn Muhammad al-Azdiy from ‘Abd al-‘A’la’ Mawla’ Ale Sam who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘We narrate among us that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Allah, most Blessed, most High, disliked the house of meat.’ He (the Imam) said, ‘They have lied. The Messenger of Allah spoke only about the house in which people backbite and eat people’s meat. My father (a. s.), liked meat and on the day he passed away, there was thirty dirham in the sleeve of the mother of his child to buy meat.’”

ضعيف

Excellence of Meat - Hadith 12921

وَ عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مِسْمَعٍ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَجُلًا قَالَ لَهُ إِنَّ مَنْ قِبَلَنَا يَرْوُونَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ بَيْتَ اللَّحِمِ فَقَالَ صَدَقُوا وَ لَيْسَ حَيْثُ ذَهَبُوا إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ الْبَيْتَ الَّذِي تُؤْكَلُ فِيهِ لُحُومُ النَّاسِ.

6. It is narrated from the narrator of the previous Hadith from ‘Uthman ibn ‘Isa from Misma‘ abu Sayyar who has said the following: “Once, a man said to abu ‘Abd Allah (a. s.), ‘People before us narrate that Allah, most Majestic, most Glorious, dislikes the house of meat.’ He (the Imam) said, ‘They have spoken the truth, but not as they think it is. It is in the sense that Allah, most Majestic, most Glorious, dislikes the house in which people eat other peoples’ meat (backbite them).”’

موثق

Excellence of Meat - Hadith 12922

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَحِماً يُحِبُّ اللَّحْمَ .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Husayn ibn abu al-‘Ala’ who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ‘Liked meat a great deal.’”

حسن

Excellence of Meat - Hadith 12923

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنِ الْحَسَنِ بْنِ هَارُونَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَرَكَ أَبُو جَعْفَرٍ ( عليه السلام ) ثَلَاثِينَ دِرْهَماً لِلَّحْمِ يَوْمَ تُوُفِّيَ وَ كَانَ رَجُلًا لَحِماً .

8. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from Sayf ibn ‘Amirah from al-Hassan ibn Harun who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Abu Ja‘far (a. s.), on the day he passed away, left thirty dirham to buy meat, because he was a man who liked meat.’”

مجهول

Excellence of Meat - Hadith 12924

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّا مَعَاشِرَ قُرَيْشٍ قَوْمٌ لَحِمُونَ .

9. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘We members of Quraysh people like meat a great deal.’”

ضعيف على المشهور

One who Does not Eat Meat for Forty Days his Manners Change - Hadith 12925

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّحْمُ يُنْبِتُ اللَّحْمَ وَ مَنْ تَرَكَ اللَّحْمَ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ وَ مَنْ سَاءَ خُلُقُهُ فَأَذِّنُوا فِي أُذُنِهِ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘Meat grows meat and one who does not eat meat for forty days his manners change to worse, you must say Adhan in the ears of one whose manners change to worse.’”

حسن

One who Does not Eat Meat for Forty Days his Manners Change - Hadith 12926

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) إِنَّ النَّاسَ يَقُولُونَ إِنَّ مَنْ لَمْ يَأْكُلِ اللَّحْمَ ثَلَاثَةَ أَيَّامٍ سَاءَ خُلُقُهُ فَقَالَ كَذَبُوا وَ لَكِنْ مَنْ لَمْ يَأْكُلِ اللَّحْمَ أَرْبَعِينَ يَوْماً تَغَيَّرَ خُلُقُهُ وَ بَدَنُهُ وَ ذَلِكَ لِانْتِقَالِ النُّطْفَةِ فِي مِقْدَارِ أَرْبَعِينَ يَوْماً .

2. A number of our people have narrated from Ahmad ibn Muhammad from Ahmad ibn Muhammad from ibn abu Nasr from al-Husayn ibn Khalid who has said the following: “I once said to abu al-Hassan, al-Rida’ (a. s.), ‘People say that if one does not eat meat for three days his manners change to worse.’ He (the Imam) said, ‘They have spoken lies. However, one who does not eat meat for forty days his manners change and it is because the seed (sperm) transfers (from one stage of development to another) within the duration of forty days.”

مجهول

One who Does not Eat Meat for Forty Days his Manners Change - Hadith 12927

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ بَقَّاحٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَتَى عَلَيْهِ أَرْبَعُونَ يَوْماً وَ لَمْ يَأْكُلِ اللَّحْمَ فَلْيَسْتَقْرِضْ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ لْيَأْكُلْهُ .

3. Ali ibn Muhammad ibn Bandar and others from Ahmad ibn abu ‘Abd Allah, from Muhammad ibn Ali from ibn Baqqah from al- Hakam ibn Ayman from abu ‘Usamah Zayd al-Shahham who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘One with whom forty days pass and has not eaten meat should borrow, on the credit of Allah, most Majestic, most Glorious, to buy meat to eat.’”

ضعيف

The Excellence of the Meat of Sheep Over Goats - Hadith 12928

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ أَظُنُّهُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ قَالَ ذَكَرَ بَعْضُنَا اللُّحْمَانَ عِنْدَ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَقَالَ مَا لَحْمٌ بِأَطْيَبَ مِنْ لَحْمِ الْمَاعِزِ قَالَ فَنَظَرَ إِلَيْهِ أَبُو الْحَسَنِ ( عليه السلام ) وَ قَالَ لَوْ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ مُضْغَةً هِيَ أَطْيَبُ مِنَ الضَّأْنِ لَفَدَى بِهَا إِسْمَاعِيلَ ( عليه السلام ) .

1. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from certain persons of his people, I think Muhammad ibn ’Isma‘il who has said the following: “Certain ones among us mentioned two kinds of meat before abu al-Hassan, al-Rida’ (a. s.). He said, ‘No other meat is better than the meat of goat.’ Abu al-Hassan (a. s.), looked at him and said, ‘Had Allah, most Majestic, most Glorious, created any chunk of meat finer than that of sheep He would have presented that instead (of the ram) as ransom for ’Isma‘il (a. s.).”’

ضعيف

The Excellence of the Meat of Sheep Over Goats - Hadith 12929

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّ أَهْلَ بَيْتِي لَا يَأْكُلُونَ لَحْمَ الضَّأْنِ قَالَ فَقَالَ وَ لِمَ قَالَ قُلْتُ إِنَّهُمْ يَقُولُونَ إِنَّهُ يُهَيِّجُ بِهِمُ الْمِرَّةَ السَّوْدَاءَ وَ الصُّدَاعَ وَ الْأَوْجَاعَ فَقَالَ لِي يَا سَعْدُ فَقُلْتُ لَبَّيْكَ قَالَ لَوْ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ شَيْئاً أَكْرَمَ مِنَ الضَّأْنِ لَفَدَى بِهِ إِسْمَاعِيلَ ( عليه السلام ) .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Khalid from Sa‘d ibn Sa‘d who has said the following: “I once said to abu al-Hassan (a. s.), ‘My family does not like the meat of sheep.’ He (the Imam) then asked, ‘Why do they not like it?’ I replied, ‘They say that it accelerates bitterness, headache and pains.’ He (the Imam) said, ‘O Sa‘d.’ I replied, ‘Yes, my Imam.’ He (the Imam) said, ‘Had Allah, most Majestic, most Glorious, considered anything more revered than sheep He would have presented it instead (of the ram) as ransom for Ismail (a. s.).’”

صحيح

The Excellence of the Meat of Sheep Over Goats - Hadith 12930

بَعْضُ أَصْحَابِنَا عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْحَضْرَمِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) إِنَّ أَهْلَ بَيْتِي يَأْكُلُونَ لَحْمَ الْمَاعِزِ وَ لَا يَأْكُلُونَ لَحْمَ الضَّأْنِ قَالَ وَ لِمَ قُلْتُ يَقُولُونَ إِنَّهُ لَحْمٌ يُهَيِّجُ الْمِرَارَ فَقَالَ ( عليه السلام ) لَوْ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ خَيْراً مِنَ الضَّأْنِ لَفَدَى بِهِ يَعْنِي إِسْحَاقَ . هَكَذَا جَاءَ فِي الْحَدِيثِ .

3. Certain persons of our people have narrated from Ja‘far ibn Ibrahim al-Hadramiy from Sa‘d ibn Sa‘d who has said the following: “I once said to abu al-Hassan, al-Rida’ (a. s.), ‘My family eats the meat of goats but not that of sheep.’ He (the Imam) asked, ‘Why they do so?’ I replied, ‘They say that it excites bitterness (stomach acid).’ He (the Imam) said, ‘Had Allah, most Majestic, most Glorious, known anything better than sheep He would have presented it as ransom for Ishaq.’” This is how it has come in Hadith.

مجهول

The Meat of Cows and their Fat - Hadith 12931

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ سُلَيْمَانَ بْنِ عَبَّادٍ عَنْ عِيسَى بْنِ أَبِي الْوَرْدِ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ بَنِي إِسْرَائِيلَ شَكَوْا إِلَى مُوسَى ( عليه السلام ) مَا يَلْقَوْنَ مِنَ الْبَيَاضِ فَشَكَا ذَلِكَ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مُرْهُمْ يَأْكُلُوا لَحْمَ الْبَقَرِ بِالسِّلْقِ .

1. Muhammad ibn Yahya Ali ibn al-Hassan al-Mithamiy, from Sulayman ibn ‘Abbad, from ‘Isa ibn abu af-Ward from Muhammad ibn Qays who has said the following: “Abu Ja‘far (a. s.), has said that the Israelites complained before Musa (a. s.), against illness of whiteness (albinism) and he (Moses) complained before Allah, most Majestic, most Glorious, and Allah, most Majestic, most Glorious, sent him revelation that said, ’Command them to eat cow meat with (white) beets.”’

مجهول

The Meat of Cows and their Fat - Hadith 12932

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ أَرَاهُ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَقُ لَحْمِ الْبَقَرِ يَذْهَبُ بِالْبَيَاضِ .

2. A number of our people have narrated from Sahl ibn Ziyad from Yahya ibn al-Mubarak saw it to be from ‘Abd Allah ibn Jabalah from abu al-Sabbah al-Kinaniy who has said the following: “Abu ’Abd Allah (a. s.), has said, ’Broth of cow meat expels whiteness (Albinism) illness.’”

ضعيف على المشهور

The Meat of Cows and their Fat - Hadith 12933

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَلْبَانُ الْبَقَرِ دَوَاءٌ وَ سُمُونُهَا شِفَاءٌ وَ لُحُومُهَا دَاءٌ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from ‘Abd Allah ibn al-Mughirah from ’Isma‘il ibn abu Ziyad who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Cow milk and ghee (or fat) are cures but their meat is illness.’”

ضعيف على المشهور

The Meat of Cows and their Fat - Hadith 12934

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ اللَّحْمُ يُنْبِتُ اللَّحْمَ وَ مَنْ أَدْخَلَ فِي جَوْفِهِ لُقْمَةَ شَحْمٍ أَخْرَجَتْ مِثْلَهَا مِنَ الدَّاءِ .

4. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Hassan from Musa ibn Bakr who has said the following: “I once heard abu al-Hassan (a. s.), saying, ‘Meat grows meat, but if one sends a morsel of shahm (fat) inside it expels the same amount of illness out.’”

ضعيف على المشهور

The Meat of Cows and their Fat - Hadith 12935

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ لُقْمَةَ شَحْمٍ أَخْرَجَتْ مِثْلَهَا مِنَ الدَّاءِ .

5. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn abu Nasr from Hammad ibn ‘Uthaman from Muhammad ibn Sawqah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one eats a morsel of shahm (fat) it expels the same amount of illness out.’”

حسن

The Meat of Cows and their Fat - Hadith 12936

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ بَلَغَ بِهِ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ الشَّحْمَةُ الَّتِي تُخْرِجُ مِثْلَهَا مِنَ الدَّاءِ أَيُّ شَحْمَةٍ هِيَ قَالَ هِيَ شَحْمَةُ الْبَقَرِ وَ مَا سَأَلَنِي يَا زُرَارَةُ عَنْهَا أَحَدٌ قَبْلَكَ .

6. A number of our people have narrated from Ahmad ibn ‘Abd Allah from certain persons of his people (and) brought by Zurarah who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘I pray to Allah to keep my soul in service for your cause, ‘Al-Shahmah (the fat) that expels the same amount of illness, which shahmah is it?’ He (the Imam) said, ‘It is shahmah of al-Baqar (cow) and no one before you has asked me about it.’”

مرسل

The Meat of Cows and their Fat - Hadith 12937

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ يَحْيَى بْنِ مُسَاوِرٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ السَّوِيقُ وَ مَرَقُ لَحْمِ الْبَقَرِ يَذْهَبَانِ بِالْوَضَحِ .

7. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ’Isma‘il ibn Bazi‘ from Yahya ibn Musawir who has said the following: “Abu Ibrahim (a. s.), has said, sawiq and broth of cow meat remove al-Bars (Albinism) illness.’”

مجهول

Meat of Camels and Camels of Khurasan - Hadith 12938

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَنْ لُحُومِ الْبُخْتِ وَ أَلْبَانِهِنَّ فَقَالَ لَا بَأْسَ بِهِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Dawud al-Riqqiy who has said the following: “I once wrote to abu al-Hassan (a. s.), and ask about the meat of camels of Khurasan and their milk. He (the Imam) said, ’It is not unlawful.”’

صحيح على الظاهر

Meat of Camels and Camels of Khurasan - Hadith 12939

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ رَجُلًا مِنْ أَصْحَابِ أَبِي الْخَطَّابِ نَهَى عَنْ أَكْلِ الْبُخْتِ وَ عَنْ أَكْلِ لُحُومِ الْحَمَامِ الْمُسَرْوَلَةِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا بَأْسَ بِرُكُوبِ الْبُخْتِ وَ شُرْبِ أَلْبَانِهِنَّ وَ أَكْلِ لُحُومِ الْحَمَامِ الْمُسَرْوَلِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from Dawud al-Riqqiy who has said the following: “I once said to abu ‘ Abd Allah (a. s.), ‘I pray to Allah to keep my soul in service for your cause, a man from the companions of abu al-Khattab prohibited eating the meat of camels of Khurasan and the meat of al-Musarwal (pigeons that have feathers on their legs). He (the Imam) said, ‘It is not unlawful to ride camel of Khurasan, drink their milk and eat the meat of al-Musarwal pigeons.’”

صحيح

The Meat of Birds - Hadith 12940

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْإِوَزُّ جَامُوسُ الطَّيْرِ وَ الدَّجَاجُ خِنْزِيرُ الطَّيْرِ وَ الدُّرَّاجُ حَبَشُ الطَّيْرِ وَ أَيْنَ أَنْتَ عَنْ فَرْخَيْنِ نَاهِضَيْنِ رَبَّتْهُمَا امْرَأَةٌ مِنْ رَبِيعَةَ بِفَضْلِ قُوتِهَا .

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from ‘Amr ibn ‘Uthman in a marfu‘ manner has said the following: “’Amir al-Mu’minin has said, ’Duck is the buffalo of birds, a hen is like the pig in birds and black partridge is the turkey in birds. You should not miss the two fledgling that were brought up by the woman of Rabi’ah with the leftover of her sustenance/”

مرفوع

The Meat of Birds - Hadith 12941

عَنْهُ عَنِ السَّيَّارِيِّ رَفَعَهُ قَالَ إِنَّهُ ذُكِرَتِ اللُّحْمَانُ بَيْنَ يَدَيْ عُمَرَ فَقَالَ عُمَرُ إِنَّ أَطْيَبَ اللُّحْمَانِ لَحْمُ الدَّجَاجِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كَلَّا إِنَّ ذَلِكَ خَنَازِيرُ الطَّيْرِ وَ إِنَّ أَطْيَبَ اللُّحْمَانِ لَحْمُ فَرْخٍ قَدْ نَهَضَ أَوْ كَادَ أَنْ يَنْهَضَ .

2. It is narrated from the narrator of the previous Hadith from al-Sayyariy in a marfu‘ manner who has said the following: “Two kinds of meat were mentioned before ‘Umar and ’Umar said, ‘The better of the two kinds of meat is the meat of hen. ’Amir al-Mu’minin (a. s.), said, ‘No, it is like pigs in birds and the better of the two kinds of meat is the meat of the chick that has just risen or is about to rise.”’

ضعيف

The Meat of Birds - Hadith 12942

السَّيَّارِيُّ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَرَّهُ أَنْ يَقِلَّ غَيْظُهُ فَلْيَأْكُلْ لَحْمَ الدُّرَّاجِ .

3. Al-Sayyariy has narrated from those who narrated to him who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘If reducing one’s anger makes him happy he should eat partridge meat.’”

ضعيف

The Meat of Birds - Hadith 12943

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى قَالَ حَدَّثَنِي عَلِيُّ بْنُ سُلَيْمَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ أَطْعِمُوا الْمَحْمُومَ لَحْمَ الْقِبَاجِ فَإِنَّهُ يُقَوِّي السَّاقَيْنِ وَ يَطْرُدُ الْحُمَّى طَرْداً .

4. Muhammad ibn Yahya has narrated from Muhammad ibn Musa who has said that narrated to me Ali ibn Sulayman from Ibn Abi ‘Umayr from Muhammad ibn Hakim who has said the following: “Abu al-Hassan, al-Awwal (a. s.), has said, ‘Feed one who is suffering from fever with the meat of al-Qabaj (a kind of partridge) because it strengthens the legs and dispels fever completely.’”

مجهول

The Meat of Birds - Hadith 12944

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ تَغَدَّيْتُ مَعَ أَبِي جَعْفَرٍ ( عليه السلام ) فَأَتَى بِقَطَاةٍ فَقَالَ إِنَّهُ مُبَارَكٌ وَ كَانَ أَبِي ( عليه السلام ) يُعْجِبُهُ وَ كَانَ يَأْمُرُ أَنْ يُطْعَمَ صَاحِبُ الْيَرَقَانِ يُشْوَى لَهُ فَإِنَّهُ يَنْفَعُهُ .

5. It is narrated from the narrator of the previous Hadith from Muhammad ibn ‘Isa from Ali ibn Mahziyar from who has said the following: “I once had lunch with abu Ja’far (a. s.), and sand grouse was brought. He (the Imam) said, ‘It is blessed; my father liked it and would instruct to feed roasted to one who suffers from jaundice; it benefits him.’”

صحيح

The Meat of Birds - Hadith 12945

عَنْهُ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ نَشِيطِ بْنِ صَالِحٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الْأَوَّلَ ( عليه السلام ) يَقُولُ لَا أَرَى بِأَكْلِ الْحُبَارَى بَأْساً وَ إِنَّهُ جَيِّدٌ لِلْبَوَاسِيرِ وَ وَجَعِ الظَّهْرِ وَ هُوَ مِمَّا يُعِينُ عَلَى كَثْرَةِ الْجِمَاعِ .

6. It is narrated from the narrator of the previous Hadith from Ali ibn Sulayman from Marwak ibn ‘Ubayd from Nashit ibn Salih who has said the following: “I once heard abu al-Hassan (a. s.), saying, ‘It is not unlawful to eat the meat of al- Habara ’ (bustard). It is good for hemorrhoids and back-pain and it helps increase the ability to go to bed with one’s wife.’”

مجهول

The Meat of Deer and Wild Donkeys - Hadith 12946

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ نَصْرِ بْنِ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَنْ لُحُومِ حُمُرِ الْوَحْشِ فَكَتَبَ ( عليه السلام ) يَجُوزُ أَكْلُهُ لِوَحْشَتِهِ وَ تَرْكُهُ عِنْدِي أَفْضَلُ .

1. A number of our people have narrated from Sahl ibn Ziyad from Nasr ibn Muhammad who has said the following: “I once wrote to abu al-Hassan (a. s.), and asked about the meat of the wild donkeys. He (the Imam) wrote the answer that said, ‘It is not unlawful because of its being wild but not to eat is better to me.”’

ضعيف على المشهور

The Meat of Buffalo - Hadith 12947

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيُّ بْنُ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ لَا بَأْسَ بِأَكْلِ لُحُومِ الْجَوَامِيسِ وَ شُرْبِ أَلْبَانِهَا وَ أَكْلِ سُمُونِهَا.

1. Ali ibn Ibrahim has narrated from his father from and Afi ibn Muhammad all from Ali ibn al-Husayn al-Tamimiy from Ayyub ibn Nuh from Safwan ibn Yahya from ‘Abd Allah ibn Jundab who has said the following: “I once heard abu al-Hassan (a. s.), saying, ‘It is not unlawful to eat buffalo meat and the use of its milk and ghee for food.’”

موثق

The Meat of Buffalo - Hadith 12948

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ لُحُومِ الْجَوَامِيسِ وَ أَلْبَانِهَا فَقَالَ لَا بَأْسَ بِهِمَا .

2. Muhammad ibn Yahya has narrated from Muhammad ibn abu al-Hassan from Safwan from ‘Abd Allah ibn Jundab who has said the following: “I once asked abu al-Hassan (a. s.), about the meat of a buffalos and its milk. He (the Imam) said, ‘It is not unlawful to use such items for food.’”

صحيح

Undesirability of Eating Fresh (Raw)Meat - Hadith 12949

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نَهَى أَنْ يُؤْكَلَ اللَّحْمُ غَرِيضاً وَ قَالَ إِنَّمَا تَأْكُلُهُ السِّبَاعُ وَ لَكِنْ حَتَّى تُغَيِّرَهُ الشَّمْسُ أَوِ النَّارُ .

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited eating fresh (raw) meat and said that beasts eat fresh meat, thus it must be used for food only after it is changed by sun or fire.’”

حسن

Undesirability of Eating Fresh (Raw)Meat - Hadith 12950

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَكْلِ لَحْمِ النِّي‏ءِ فَقَالَ هَذَا طَعَامُ السِّبَاعِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Hisham ibn Salim who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about eating fresh (raw) meat. He (the Imam) said, ‘It is the food of beasts.”’

صحيح

About Qadid (Dried Meat) - Hadith 12951

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ عَطِيَّةَ أَخِي أَبِي الْمَغْرَاءِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنَّ أَصْحَابَ الْمُغِيرَةِ يَنْهَوْنَ عَنْ أَكْلِ الْقَدِيدِ الَّتِي لَمْ تَمَسَّهُ النَّارُ فَقَالَ لَا بَأْسَ بِأَكْلِهِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Ali from ‘Abd al-Samad ibn Bashir from ‘ Atiyyah brother of al-Mighra’ who has said the following: “I once said to abu ‘Abd Allah (a. s.), that companions of al-Mughirah prohibit eating of meat which is dried up in the sun and fire has not touched it. He (the Imam) said, ‘It is not unlawful to eat it.’”

مجهول

About Qadid (Dried Meat) - Hadith 12952

عَنْهُ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّ اللَّحْمَ يُقَدَّدُ وَ يُذَرُّ عَلَيْهِ الْمِلْحُ وَ يُجَفَّفُ فِي الظِّلِّ فَقَالَ لَا بَأْسَ بِأَكْلِهِ لِأَنَّ الْمِلْحَ قَدْ غَيَّرَهُ .

2. It is narrated from the narrator of the previous Hadith in a marfu‘ manner who has said the following: “I once asked abu ‘Abd Allah (a. s.), if meat can be dried up by salting and leaving in the shade. He (the Imam) said, ‘It is not unlawful to eat it because salt has changed it.’”

مرفوع

About Qadid (Dried Meat) - Hadith 12953

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ الثَّالِثِ ( عليه السلام ) قَالَ كَانَ يَقُولُ مَا أَكَلْتُ طَعَاماً أَبْقَى وَ لَا أَهْيَجَ لِلدَّاءِ مِنَ اللَّحْمِ الْيَابِسِ يَعْنِي الْقَدِيدَ .

3. Muhammad ibn Yahya has narrated from Musa ibn al-Hassan from Muhammad ibn ‘Isa who has said the following: “Abu al-Hassan, al-Thalith (a. s.), would say, ‘I have not used anything for food more inducing illnesses than dried up meat, that is, al-Qadid.’”

صحيح على الظاهر

About Qadid (Dried Meat) - Hadith 12954

عَنْهُ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّهُ كَانَ يَقُولُ الْقَدِيدُ لَحْمُ سَوْءٍ لِأَنَّهُ يَسْتَرْخِي فِي الْمَعِدَةِ وَ يُهَيِّجُ كُلَّ دَاءٍ وَ لَا يَنْفَعُ مِنْ شَيْ‏ءٍ بَلْ يَضُرُّهُ .

4. It is narrated from the narrator of the previous Hadith who has said the following: “Abu al-Hassan (a. s.), would say, ‘Al-Qadid (dried up meat) is a bad kind of meat because it softens in the stomach and induces every kind of illness and it does not benefit anything, instead it harms.’”

صحيح على الظاهر

About Qadid (Dried Meat) - Hadith 12955

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) شَيْئَانِ صَالِحَانِ لَمْ يَدْخُلَا جَوْفَ وَاحِدٍ قَطُّ فَاسِداً إِلَّا أَصْلَحَاهُ وَ شَيْئَانِ فَاسِدَانِ لَمْ يَدْخُلَا جَوْفاً قَطُّ صَالِحاً إِلَّا أَفْسَدَاهُ فَالصَّالِحَانِ الرُّمَّانُ وَ الْمَاءُ الْفَاتِرُ وَ الْفَاسِدَانِ الْجُبُنُّ وَ الْقَدِيدُ .

5. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from certain persons of his people in a marfu ‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘There are two good things that never enter a bad stomach which they do not repair, and there are two bad things which never enter a good stomach which they do not damage. The two good things are pomegranate and warm water, and the two bad things are cheese and al-Qadid (dried up meat).”’

مرفوع

About Qadid (Dried Meat) - Hadith 12956

قَالَ وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ثَلَاثَةٌ يَهْدِمْنَ الْبَدَنَ وَ رُبَّمَا قَتَلْنَ أَكْلُ الْقَدِيدِ الْغَابِّ وَ دُخُولُ الْحَمَّامِ عَلَى الْبِطْنَةِ وَ نِكَاحُ الْعَجَائِزِقَالَ وَ زَادَ فِيهِ أَبُو إِسْحَاقَ النَّهَاوَنْدِيُّ وَ غِشْيَانُ النِّسَاءِ عَلَى الِامْتِلَاءِ .

6. He has said that: Abu ‘Abd Allah (a. s.), has said, ‘Three things destroy the body; perhaps kill a person. One is eating of rotten meat, going to the bath with a full stomach and going to bed with old women. He has said that abu Ishaq al-Nahawandiy has added, going to bed with women when one’s stomach is full.’”

مرسل

About Qadid (Dried Meat) - Hadith 12957

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثٌ لَا يُؤْكَلْنَ وَ هُنَّ يُسْمِنَّ وَ ثَلَاثٌ يُؤْكَلْنَ وَ هُنَّ يَهْزِلْنَ وَ اثْنَانِ يَنْفَعَانِ مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَضُرَّانِ مِنْ شَيْ‏ءٍ وَ اثْنَانِ يَضُرَّانِ مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَنْفَعَانِ مِنْ شَيْ‏ءٍفَأَمَّا اللَّوَاتِي لَا يُؤْكَلْنَ وَ يُسْمِنَّ اسْتِشْعَارُ الْكَتَّانِ وَ الطِّيبُ وَ النُّورَةُ وَ أَمَّا اللَّوَاتِي يُؤْكَلْنَ وَ يَهْزِلْنَ فَهُوَ اللَّحْمُ الْيَابِسُ وَ الْجُبُنُّ وَ الطَّلْعُ وَ فِي حَدِيثٍ آخَرَ الْجَرَزُ وَ الْكُسْبُ وَ اللَّذَانِ يَنْفَعَانِ مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَضُرَّانِ مِنْ شَيْ‏ءٍ فَالْمَاءُ الْفَاتِرُ وَ الرُّمَّانُ وَ اللَّذَانِ يَضُرَّانِ مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَنْفَعَانِ مِنْ شَيْ‏ءٍ فَاللَّحْمُ الْيَابِسُ وَ الْجُبُنُّقُلْتُ جُعِلْتُ فِدَاكَ ثَمَّ قُلْتَ يَهْزِلْنَ وَ قُلْتَ هَاهُنَا يَضُرَّانِ فَقَالَ أَ مَا عَلِمْتَ أَنَّ الْهُزَالَ مِنَ الْمَضَرَّةِ .

7. It is narrated from the narrator of the previous Hadith from certain persons of his people in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Use of three things forms fat in one’s body, another three things cause weight loss. Two things benefit harmlessly and two things do all kinds of harm without any benefit. The three that can cause fatness are use of linen, perfume and lime. The ones that can cause weight loss are eating dried meat, cheese and spadix (al-Tal’). In another Hadith it is meat of the back of the camel and residue of oil.’ The two that benefit without harm are warm water and pomegranate, and the two that harm without any benefit are dried meat and cheese.’ I then said, ‘I pray to Allah to keep my soul in service for your cause, ‘Are the ones that cause weight loss harmful?’ He (the Imam) said, ‘Have you not heard that losing weight is harmful?”’

مرفوع

The Excellence of Shoulder Over other Parts - Hadith 12958

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الرَّيَّانِ رَفَعَهُ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لِمَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُحِبُّ الذِّرَاعَ أَكْثَرَ مِنْ حُبِّهِ لِسَائِرِ أَعْضَاءِ الشَّاةِ فَقَالَ ( عليه السلام ) لِأَنَّ آدَمَ ( عليه السلام ) قَرَّبَ قُرْبَاناً عَنِ الْأَنْبِيَاءِ مِنْ ذُرِّيَّتِهِ فَسَمَّى لِكُلِّ نَبِيٍّ مِنْ ذُرِّيَّتِهِ عُضْواً عُضْواً وَ سَمَّى لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) الذِّرَاعَ فَمِنْ ثَمَّ كَانَ ( صلى الله عليه وآله ) يُحِبُّهَا وَ يَشْتَهِيهَا وَ يُفَضِّلُهَا .

1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Rayyan in a marfu‘ manner who has said the following: “I once asked abu ‘Abd Allah (a. s.), ’Why did the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, like shoulder meat more than meat from other parts of a sheep? He (the Imam) said, ‘It is because Adam offered a sacrifice for Prophets of his offspring and he for everyone named a part. The shoulder was assigned to the Messenger of Allah. For this reason he liked it, desired and preferred over the other parts.’”

مرفوع

The Excellence of Shoulder Over other Parts - Hadith 12959

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُعْجِبُهُ الذِّرَاعُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, liked shoulder meat greatly.’”

موثق

The Excellence of Shoulder Over other Parts - Hadith 12960

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمَّتِ الْيَهُودِيَّةُ النَّبِيَّ ( صلى الله عليه وآله ) فِي ذِرَاعٍ وَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يُحِبُّ الذِّرَاعَ وَ الْكَتِفَ وَ يَكْرَهُ الْوَرِكَ لِقُرْبِهَا مِنَ الْمَبَالِ .

3. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘The Jewish woman poisoned the Holy Prophet with shoulder meat and the Holy Prophet, liked it greatly but he disliked meat from the hip area because it is close to the urinating part.’”

ضعيف على المشهور

Mixed Dish - Hadith 12961

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّحْمُ بِاللَّبَنِ مَرَقُ الْأَنْبِيَاءِ ( عليهم السلام ) .

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Meat with milk is the sauce of Prophets, ‘Alayhim al- Salam. ’”

حسن

Mixed Dish - Hadith 12962

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا ضَعُفَ الْمُسْلِمُ فَلْيَأْكُلِ اللَّحْمَ بِاللَّبَنِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Qasim ibn Yahya from his grandfather af-Hassan ibn Rashid from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘When a Muslim becomes weak, he should eat meat with milk.’”

ضعيف

Mixed Dish - Hadith 12963

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ زِيَادِ بْنِ أَبِي الْحَلَّالِ قَالَ تَعَشَّيْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِلَحْمٍ بِلَبَنٍ فَقَالَ هَذَا مَرَقُ الْأَنْبِيَاءِ ( عليهم السلام ) .

3. Ahmad ibn Muhammad from Muhammad ibn Sinan from Ziyad ibn abu al-Halfal who has said the following: “I once had dinner with abu ‘Abd Allah (a. s.), and it was meat with milk. He (the Imam) said, ‘It is the sauce of the Prophets, ‘Alayhim al-Salam.’”

ضعيف على المشهور

Mixed Dish - Hadith 12964

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَكَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ إِلَى اللَّهِ عَزَّ وَ جَلَّ الضَّعْفَ فَقِيلَ لَهُ اطْبُخِ اللَّحْمَ بِاللَّبَنِ فَإِنَّهُمَا يَشُدَّانِ الْجِسْمَ قَالَ فَقُلْتُ هِيَ الْمَضِيرَةُ قَالَ لَا وَ لَكِنِ اللَّحْمُ بِاللَّبَنِ الْحَلِيبِ .

4. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from ‘Ubayd Allah ibn ‘Abd Allah al-Dihqan from Durust from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One of the prophets complained before Allah, most Majestic, most Glorious, against weakness and it was said to him, ‘Cook meat with milk; they strengthen the body.’ He (the narrator) has said that I then asked if it is al-Mudayrah (butter milk).’ He (the Imam) said, ‘No, it is meat with yogurt of milk.’”

ضعيف

Mixed Dish - Hadith 12965

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ إِنَّ أَحَبَّ الطَّعَامِ كَانَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) النَّارْبَاجَةُ .

5. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid from Yunus ibn Ya‘qub who has said the following: “He (the Imam) has said, ‘The most desirable food to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, was al-Nar Bajah (broth made of pomegranate).”’

ضعيف على المشهور

Mixed Dish - Hadith 12966

مُحَمَّدُ بْنُ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ أَرْسَلْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِقُدَيْرَةٍ فِيهَا نَارْبَاجُ فَأَكَلَ مِنْهَا وَ قَالَ احْبِسُوا بَقِيَّتَهَا عَلَيَّ فَأُتِيَ بِهَا مَرَّتَيْنِ أَوْ ثَلَاثاً ثُمَّ إِنَّ الْغُلَامَ صَبَّ فِيهَا مَاءً فَأَتَاهُ بِهَا فَقَالَ لَهُ وَيْحَكَ أَفْسَدْتَهَا عَلَيَّ .

6. Muhammad ibn al-Walid has narrated from Yunus ibn Ya‘qub who has said the following: “I once sent for abu ‘Abd Allah (a. s.), a cooking pot with al-Nar Bajah in it (broth made of pomegranate). He (the Imam) ate from it and told to save the rest for him to have it twice or three times. The slave then added water in it and brought it to him. He (the Imam) said, ‘Fie upon you. You have destroyed it.’”

ضعيف

Mixed Dish - Hadith 12967

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ .عَنْ أَبِي بَصِيرٍ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تُعْجِبُهُ الزَّبِيبِيَّةُ .

7. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid al-Nadr ibn Suwayd from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), liked Zabibiyah (a dish with raisins) quite well.’”

صحيح

Mixed Dish - Hadith 12968

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْأَلْوَانُ يُعَظِّمْنَ الْبَطْنَ وَ يُخَدِّرْنَ الْأَلْيَتَيْنِ .

8. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: ’Amir al-Mu’minin (a. s.), has said, ‘Eating many kinds of foods at the same time enlarges the belly and numbs the buttocks.’”

ضعيف على المشهور

Tharid (Pieces of Bread in Broth) - Hadith 12969

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ أَبِيهِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ أَكَلْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأُتِيَ بِلَوْنٍ فَقَالَ كُلْ مِنْ هَذَا فَأَمَّا أَنَا فَمَا شَيْ‏ءٌ أَحَبَّ إِلَيَّ مِنَ الثَّرِيدِ وَ لَوَدِدْتُ أَنَّ الْإِسْفَانَاجَاتِ حُرِّمَتْ .

1. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn Muhammad from Mansur ibn al-‘Abbas from Sulayman ibn Rashid from his father from al-Mufaddal ibn ‘Umar who has said the following: “I once ate food with abu ‘ Abd Allah (a. s.), and the food was of one kind. He (the Imam) said, ‘You can have this food but to me any other food is not as desirable as Tharid. I would have liked if al-Asfanajat was prohibited.’” (Al-Asfananjat is either spinach or something presented before the main course of food, which reduces one’s appetite.)

ضعيف

Tharid (Pieces of Bread in Broth) - Hadith 12970

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَوَّلُ مَنْ لَوَّنَ إِبْرَاهِيمُ ( عليه السلام ) وَ أَوَّلُ مَنْ هَشَمَ الثَّرِيدَ هَاشِمٌ .

2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Holy Prophet has said, ‘The first one who made food of several kinds was Ibrahim, and the first who made Tharid was Hashim.’”

ضعيف على المشهور

Tharid (Pieces of Bread in Broth) - Hadith 12971

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) اللَّهُمَّ بَارِكْ لِأُمَّتِي فِي الثَّرْدِ وَ الثَّرِيدِ قَالَ جَعْفَرٌ الثَّرْدُ مَا صَغُرَ وَ الثَّرِيدُ مَا كَبُرَ .

3. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘O Lord, bless for my followers al-Thard and al-Tharid.’ Ja‘far has said, that al-Thard is whatever is small and al-Tharid is whatever is large.”

ضعيف على المشهور

Tharid (Pieces of Bread in Broth) - Hadith 12972

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الثَّرِيدُ طَعَامُ الْعَرَبِ .

4. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Tharid is the food of Arabs.’”

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Tharid (Pieces of Bread in Broth) - Hadith 12973

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سَلَمَةَ بْنِ مُحْرِزٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَلَيْكَ بِالثَّرِيدِ فَإِنِّي لَمْ أَجِدْ شَيْئاً أَوْفَقَ مِنْهُ .

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim from Salmah ibn Muhriz who has said the following: “Abu ‘Abd Allah (a. s.), once said to me, ‘You should eat Tharid because I do not find anything more agreeable than Tharid.’”

حسن

Tharid (Pieces of Bread in Broth) - Hadith 12974

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ دَخَلْتُ عَلَى سَيِّدِي أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يَأْكُلُ سِكْبَاجاً بِلَحْمِ الْبَقَرِ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mu‘awiyah ibn Wahab from abu ‘Usamah Zayd al-Shahham who has said the following: “I once went to visit my master abu ‘Abd Allah (a. s.), when he (the Imam) was having sikbajah (broth with vinegar) of cow meat.’”

صحيح

Tharid (Pieces of Bread in Broth) - Hadith 12975

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَعَا بِالْمَائِدَةِ فَأُتِيَ بِثَرِيدٍ وَ لَحْمٍ وَ دَعَا بِزَيْتٍ وَ صَبَّهُ عَلَى اللَّحْمِ فَأَكَلْتُ مَعَهُ .

7. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from his father from Sa‘dan ibn Muslim from ’Isma‘il ibn Jabir who has said the following: “Once I was with ‘Abd Allah ‘Alayhi al-Salam, and he (the Imam) asked for table-spread with food. Tharid and meat was brought and he (the Imam) asked for oil which he (the Imam) poured on the meat and I ate with him (the Imam).”’

مجهول وآخره مرفوع

Tharid (Pieces of Bread in Broth) - Hadith 12976

وَ رَوَاهُ زُرَارَةُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) الثَّرِيدُ بَرَكَةٌ .

8. Zurarah has narrated from certain persons of his people in a marfu‘ manner the following: “He (the Imam) said that the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Tharid is a blessing.’”

Tharid (Pieces of Bread in Broth) - Hadith 12977

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تَأْكُلُوا مِنْ رَأْسِ الثَّرِيدِ وَ كُلُوا مِنْ جَوَانِبِهِ فَإِنَّ الْبَرَكَةَ فِي رَأْسِهِ .

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ’Do not eat from the top of Tharid but eat from its sides because blessing is in its top.’”

موثق

Tharid (Pieces of Bread in Broth) - Hadith 12978

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أُمَيَّةَ بْنِ عَمْرٍو عَنِ الشَّعِيرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَطْفِئُوا نَائِرَةَ الضَّغَائِنِ بِاللَّحْمِ وَ الثَّرِيدِ .

10. A number of our people have narrated from Sahl ibn Ziyad Muhammad ibn ‘Isa from ‘Umayyah ibn ‘Amr from al-Shu’ayriy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘You must extinguish the flame of malice with meat and Tharid (bread in broth).’”

ضعيف

Roast, al-Kabab and Heads - Hadith 12979

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

1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Musa ibn ‘Umar from Ja‘far ibn Bashir from Ibrahim ibn Mehzam from abu Maryam from al-Asbagh ibn Nabatah who has said the following: “I once went to visit ’Amir al-Mu’minin and before him (the Imam) there was roasted meat. He (the Imam) said to me, ‘Come close and eat.’ I said, ‘O ’Amir al-Mu’minin, this thing is harmful for me.’ He (the Imam) said, ‘Come close. I will teach you certain words with which not even one thing will harm you of which you are afraid. Say, ‘In the name of Allah, the best of names, to the fill of the earth and sky, the Beneficent, the Merciful, the one with whose name not even one thing and illness harms.’ Now you can have lunch with us.’”

مجهول

Roast, al-Kabab and Heads - Hadith 12980

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍقَالَ اشْتَكَيْتُ بِالْمَدِينَةِ شَكَاةً ضَعُفْتُ مَعَهَا فَأَتَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) فَقَالَ لِي أَرَاكَ ضَعِيفاً قُلْتُ نَعَمْ فَقَالَ لِي كُلِ الْكَبَابَ فَأَكَلْتُهُ فَبَرَأْتُ .

2. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Hassan from Musa ibn Bakr who has said the following: “I once in al-Madinah became very weak and visited abu al-Hassan (a. s.). He (the Imam) said, ‘I can see you are very weak.’ I replied, ‘Yes, I feel weak.’ He (the Imam) said, ‘Eat kabab .’ I then ate kabab and I was cured.’”

ضعيف على المشهور

Roast, al-Kabab and Heads - Hadith 12981

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ قَالَ لِي أَبُو الْحَسَنِ يَعْنِي الْأَوَّلَ ( عليه السلام ) مَا لِي أَرَاكَ مُصْفَرّاً فَقُلْتُ لَهُ وَعَكٌ أَصَابَنِي فَقَالَ لِي كُلِ اللَّحْمَ فَأَكَلْتُهُ ثُمَّ رَآنِي بَعْدَ جُمْعَةٍ وَ أَنَا عَلَى حَالِي مُصْفَرّاً فَقَالَ لِي أَ لَمْ آمُرْكَ بِأَكْلِ اللَّحْمِ قُلْتُ مَا أَكَلْتُ غَيْرَهُ مُنْذُ أَمَرْتَنِي فَقَالَ وَ كَيْفَ تَأْكُلُهُ قُلْتُ طَبِيخاً فَقَالَ لَا كُلْهُ كَبَاباً فَأَكَلْتُهُ ثُمَّ أَرْسَلَ إِلَيَّ فَدَعَانِي بَعْدَ جُمْعَةٍ وَ إِذَا الدَّمُ قَدْ عَادَ فِي وَجْهِي فَقَالَ لِي الْآنَ نَعَمْ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Musa ibn Bakr who has said the following: “Once abu al-Hassan, al- Awwal asked me, ‘Why do you look pale?’ I replied, ‘I suffer from a certain pain.’ He (the Imam) said, ‘Eat meat.’ I ate meat and the next Friday he (the Imam) saw me as pale as before and said, ‘Did I not tell you to eat meat?’ I replied, ‘Yes, I have not eaten anything other than meat from the day you instructed me.’ He (the Imam) then asked, ‘How did you eat?’ I replied, ‘I ate as mixed with other items.’ He (the Imam) said, ‘No, eat as kabab.’ I then ate kabab and he (the Imam) sent for me next Friday when my blood level had come back in my face, and he (the Imam) said to me, ‘Now it is good, you are fine.’”

ضعيف على المشهور

Roast, al-Kabab and Heads - Hadith 12982

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الشَّامِيِّ عَنْ حُسَيْنِ بْنِ حَنْظَلَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ أَكْلُ الْكَبَابِ يَذْهَبُ بِالْحُمَّى .

4. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn Abu Nasr from ‘Abd Allah ibn Muhammad al-Shami from al-Husayn ibn Hanzalah who has said the following: “One of the two Imam, (Abu Ja‘far or Abu ‘Abd Allah) (a. s.) has said, eating kabab dispels fever.’”

ضعيف

Roast, al-Kabab and Heads - Hadith 12983

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْوَاسِطِيِّ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَكَرْنَا الرُّءُوسَ مِنَ الشَّاةِ فَقَالَ الرَّأْسُ مَوْضِعُ الذَّكَاةِ وَ أَقْرَبُ مِنَ الْمَرْعَى وَ أَبْعَدُ مِنَ الْأَذَى .

5. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Ali ibn al-Rayyan ibn al-Salt from ‘Ubayd Allah ibn ‘Abd Allah al-Wasitiy from Wasil ibn Sulayman from Durust who has said the following: “We once mentioned heads of sheep before abu ‘Abd Allah (a. s.), and he (the Imam) said, ‘The head is the place of slaughtering (intelligence), close to means for grazing and far from harms.’”

ضعيف

Al-Harisah (Mashed Grains and Meat) - Hadith 12984

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بِسْطَامَ بْنِ مُرَّةَ الْفَارِسِيِّ قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ الْفَارِسِيُّ عَنْ مُحَمَّدِ بْنِ مَعْرُوفٍ عَنْ صَالِحِ بْنِ رَزِينٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَلَيْكُمْ بِالْهَرِيسَةِ فَإِنَّهَا تُنْشِطُ لِلْعِبَادَةِ أَرْبَعِينَ يَوْماً وَ هِيَ مِنَ الْمَائِدَةِ الَّتِي أُنْزِلَتْ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

1. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from Bistam ibn Murrah al-Farsiy who has said that narrated to us ‘Abd al-Rahman ibn Yazid al-Farsiy from Muhammad ibn Ma’ruf from Salih ibn Razin who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘You must eat al- Harisah (mashed grains and meat) because it energizes you for worshipping for forty days. It was of the items in the table-spread with food that was revealed to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.’”

ضعيف على المشهور

Al-Harisah (Mashed Grains and Meat) - Hadith 12985

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ شَكَا إِلَى اللَّهِ عَزَّ وَ جَلَّ الضَّعْفَ وَ قِلَّةَ الْجِمَاعِ فَأَمَرَهُ بِأَكْلِ الْهَرِيسَةِ .

2. A number of our people have narrated from Ahmad ibn Khalid from Muhammad ibn ‘Isa from al-Dihqan from Durust ibn abu Mansur from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘A Prophet of the Prophets of Allah, most Majestic, most Glorious, complained against deficiency in going to bed with one’s wife and he was commanded to eat al-Harisah (mashed grains and meat).’”

ضعيف وآخره مرفوع

Al-Harisah (Mashed Grains and Meat) - Hadith 12986

وَ فِي حَدِيثٍ آخَرَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) شَكَا إِلَى رَبِّهِ عَزَّ وَ جَلَّ وَجَعَ الظَّهْرِ فَأَمَرَهُ بِأَكْلِ الْحَبِّ بِاللَّحْمِ يَعْنِي الْهَرِيسَةَ .

3. In another Hadith in a marfu‘ manner the following is narrated: “Abu ‘Abd Allah, Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, complained before Allah, most Majestic, most Glorious, against back pain and He commanded him to eat grains with meat, that is, al-Harisah.”’

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Al-Harisah (Mashed Grains and Meat) - Hadith 12987

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مَنْصُورٍ الصَّيْقَلِ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَهْدَى إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) هَرِيسَةً مِنْ هَرَائِسِ الْجَنَّةِ غُرِسَتْ فِي رِيَاضِ الْجَنَّةِ وَ فَرَكَهَا الْحُورُ الْعِينُ فَأَكَلَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَزَادَ فِي قُوَّتِهِ بُضْعَ أَرْبَعِينَ رَجُلًا وَ ذَلِكَ شَيْ‏ءٌ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَسُرَّ بِهِ نَبِيَّهُ مُحَمَّداً ( صلى الله عليه وآله ) .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Mansur al-Sayqal from his father from abu Basir who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said that Allah, most Blessed, most High, sent to His Messenger, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, al-Harisah. It was of the kind planted in gardens of paradise, which is stirred by al-Hur al- ‘iyn as a gift and the Messenger of Allah ate it. It increased his power equal to forty men. This was something with which Allah, most Majestic, most Glorious, wanted to make His Prophet, Muhammad, happy.’”

Al-Muthallathah (Preparation of three Kinds of Grains) Al-Hasa’ Flour Cooked with Oil Sweet or without - Hadith 12988

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيَّ شَيْ‏ءٍ تُطْعِمُ عِيَالَكَ فِي الشِّتَاءِ قُلْتُ اللَّحْمَ فَإِذَا لَمْ يَكُنِ اللَّحْمُ فَالزَّيْتَ وَ السَّمْنَ قَالَ فَمَا يَمْنَعُكَ عَنْ هَذَا الْكَرْكُورِ فَإِنَّهُ أَمْرَأُ شَيْ‏ءٍ فِي الْجَسَدِ يَعْنِي الْمُثَلَّثَةَقَالَ وَ أَخْبَرَنِي بَعْضُ أَصْحَابِنَا أَنَّ الْمُثَلَّثَةَ يُؤْخَذُ قَفِيزُ أَرُزٍّ وَ قَفِيزُ حِمَّصٍ وَ قَفِيزُ بَاقِلَّى أَوْ غَيْرِهِ مِنَ الْحُبُوبِ ثُمَّ يُرَضُّ جَمِيعاً وَ يُطْبَخُ .

1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Yahya ibn Ibrahim ibn abu al-Balad from his father from al-Walid ibn Sabih who has said the following: “Abu ‘ Abd Allah (a. s.), once asked, ‘What do you feed your family in winter?’ I replied, ‘I feed them meat, if there is no meat then it is oil and ghee.’ He (the Imam) said, ‘What prevents you from using for food this al-Kar kur which is the most palatable for the body, that is, the tri-mixture.’ Certain persons of our people informed me that this mixture consists of one-third rice, one-third beans and one-third kidney beans or other grains, which then are mixed together and cooked.’”

صحيح

Al-Muthallathah (Preparation of three Kinds of Grains) Al-Hasa’ Flour Cooked with Oil Sweet or without - Hadith 12989

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ التَّلْبِينَ يَجْلُو الْقَلْبَ الْحَزِينَ كَمَا تَجْلُو الْأَصَابِعُ الْعَرَقَ مِنَ الْجَبِينِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn Hadid from certain persons of our people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘al-Talbiyn (white flour cooked with oil that looks like milk) clears the sad heart, just as fingers wipe perspiration from the forehead.’”

ضعيف

Al-Muthallathah (Preparation of three Kinds of Grains) Al-Hasa’ Flour Cooked with Oil Sweet or without - Hadith 12990

وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لَوْ أَغْنَى عَنِ الْمَوْتِ شَيْ‏ءٌ لَأَغْنَتِ التَّلْبِينَةُ فَقِيلَ يَا رَسُولَ اللَّهِ وَ مَا التَّلْبِينَةُ قَالَ الْحَسْوُ بِاللَّبَنِ الْحَسْوُ بِاللَّبَنِ وَ كَرَّرَهَا ثَلَاثاً .

3. It is narrated from abu ‘Abd Allah (a. s.), who has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘If anything can help one against death it can only be al- Talbinah.’ It was asked, ‘O Messenger of Allah, what is al-Talbinah?’ ‘It is al-Hasa’ (flour cooked with oil, sweet or without sweet) with milk, it is al-Hasa’ with milk,’ he (the Messenger of Allah) repeated it three times.’ “Sahl ibn Ziyad has narrated from Muhammad ibn al-Hassan ibn Shammun from al-Asamm from Misma‘ ibn ‘Abd al-Malik from abu ‘Abd Allah (a. s.), a similar Hadith.”

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Al-Halwa’ (Sweet) - Hadith 12991

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

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Harun ibn Muwaffaq al-Madiniy from his father who has said the following: “Once al-Madiy (the previous) abu al-Hassan ‘Alayhi al-Salam, called me for food and I ate food with him. He (the Imam) ate quite a bit of al-Halwa’ (sweet) and I said, ‘This is quite a bit of al-Halwa Y He (the Imam) said, ‘I and our followers are created from sweetness; thus we like sweet.’”

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Al-Halwa’ (Sweet) - Hadith 12992

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ لَمْ يُرِدْ مِنَّا الْحَلْوَاءَ أَرَادَ الشَّرَابَ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn abu Hamzah from abu Basir who has said the following: “If one of us does not want al-Halwa’ he wants drink (which is sweet).”’

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Al-Halwa’ (Sweet) - Hadith 12993

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى قَالَ أَكَلْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَوْماً فَأُتِيَ بِدَجَاجَةٍ مَحْشُوَّةٍ خَبِيصاً فَفَكَكْنَاهَا وَ أَكَلْنَاهَا .ابْنُ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى قَالَ أَكَلْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَ الْخَبَرِ الْأَوَّلِ .

3. Ahmad ibn Muhammad narrated from Ibn Fadhal, from Yunus ibn Yaqub, from Abd al-A'la, who said: "I ate with Abu Abdullah al-Sadiq (as) one day when a chicken stuffed with khabees (a type of sweet dish) was brought to him. We took it apart and ate it." <br> Ibn Fadhal also narrated from Yunus ibn Yaqub, from Abd al-A'la, who said: "I ate with Abu Abdullah al-Sadiq (as) similarly to the first report."

Al-Halwa’ (Sweet) - Hadith 12994

ابْنُ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنَّا بِالْمَدِينَةِ فَأَرْسَلَ إِلَيْنَا اصْنَعُوا لَنَا فَالُوذَجَ وَ أَقِلُّوا فَأَرْسَلْنَا إِلَيْهِ فِي قَصْعَةٍ صَغِيرَةٍ .

4. Ibn Faddal has narrated from Yunus ibn Ya’qub who has said the following: “We were in al-Madinah and abu ‘Abd Allah (a. s.), sent a message to us to make for him (the Imam) Faludah (a kind of sweet) of a little quantity . We then sent it to him (the Imam) in a small bowl.’”

موثق

Hot Food - Hadith 12995

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَقِرُّوا الْحَارَّ حَتَّى يَبْرُدَ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قُرِّبَ إِلَيْهِ طَعَامٌ حَارٌّ فَقَالَ أَقِرُّوهُ حَتَّى يَبْرُدَ مَا كَانَ اللَّهُ عَزَّ وَ جَلَّ لِيُطْعِمَنَا النَّارَ وَ الْبَرَكَةُ فِي الْبَارِدِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ’Leave the hot (food) until it becomes cold. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once was given hot food and he (the Messenger of Allah) said, “Leave it until it becomes cold. Allah, most Majestic, most Glorious, is not the one to feed us fire; the blessing is in the cold.’””

ضعيف

Hot Food - Hadith 12996

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ النَّبِيَّ ( صلى الله عليه وآله ) أُتِيَ بِطَعَامٍ حَارٍّ جِدّاً فَقَالَ مَا كَانَ اللَّهُ عَزَّ وَ جَلَّ لِيُطْعِمَنَا النَّارَ أَقِرُّوهُ حَتَّى يَبْرُدَ وَ يُمْكِنَ فَإِنَّهُ طَعَامٌ مَمْحُوقُ الْبَرَكَةِ وَ لِلشَّيْطَانِ فِيهِ نَصِيبٌ .

2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that once very hot food was brought to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, who said, ‘Allah, most Majestic, most Glorious, is not to feed us fire. Leave it until it becomes cold and possible to eat it. Hot food is without blessing and Satan has a share in it.’”

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Hot Food - Hadith 12997

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الطَّعَامُ الْحَارُّ غَيْرُ ذِي بَرَكَةٍ .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn Hakim who has said the following: “Abu ‘Abd Allah (a. s.), has said that hot food is devoid of blessings.’”

حسن

Hot Food - Hadith 12998

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ النَّبِيُّ ( صلى الله عليه وآله ) بِطَعَامٍ حَارٍّ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُطْعِمْنَا النَّارَ نَحُّوهُ حَتَّى يَبْرُدَ فَتُرِكَ حَتَّى بَرَدَ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ‘Once, hot food was brought to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He (the Messenger of Allah) said, ‘Allah, most Majestic, most Glorious, is not the one to feed us what is similar to fire. Wait, until it becomes cold’, thus, it was left to become cold.’”

موثق

Hot Food - Hadith 12999

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

5. Ahmad ibn Muhammad has narrated from ibn Mahbub from Yunus ibn Ya’qub from Sulayman ibn Khalid who has said the following: “I once attended dinner with abu ‘Abd Allah (a. s.), in the summer and they brought a table-spread with bread inside it and a bowl of Tharid (bread made in pieces in broth) and meat. He (the Imam) said, ‘Come for food.’ I went close. He (the Imam) placed his hand in it and pulled back saying, ‘I seek refuge with Allah against fire, I seek protection with Allah against fire, I seek protection with Allah against fire. We cannot bear this, how the fire will be, we cannot bear with this, how the fire will be, we cannot bear with this, how the fire will be.’ He (the Imam) kept repeating it until it became possible to eat the food. He (the Imam) ate and we ate with him.’”

موثق

Making the Bones Bare - Hadith 13000

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

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from Muhammad ibn al-Haytham from his father who has narrated the following: “Abu Hamzah once made food for us and we were in a group and when we were all present, a man made a bone bare and took out its marrow. He (the Imam) said to him aloud, ‘Do not do so because I heard Ali ibn al-Husayn, ‘Alayhim al-Salam, saying, “Do not remove bone marrows and make bare; in it there is a share for al-Jinn. If you remove it things better than this will go away from the house. 5 ”

ضعيف

About Fish - Hadith 13001

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

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Sa‘id ibn Janah from a Mawla of abu ‘Abd Allah (a. s.), who has said the following: “Abu ‘Abd Allah (a. s.), once asked for dates and ate it; then said, ‘I have no appetite for it but it is because I just ate fish. He (the Imam) then said, ‘If one goes to sleep for the night and there is fish in his stomach after which he has not made a few dates or honey to follow it the vein of paralysis continues to beat on him until the morning.’”

مجهول

About Fish - Hadith 13002

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَكَلَ السَّمَكَ قَالَ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ أَبْدِلْنَا بِهِ خَيْراً مِنْهُ .

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Nuh ibn Shu’ayb from certain persons of our people who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when eating fish would say, ’O Lord, make it a blessing for us and change it for us with what is better.’”

مرسل

About Fish - Hadith 13003

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ مُعَتِّبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْ قَالَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ يَوْماً يَا مُعَتِّبُ اطْلُبْ لَنَا حِيتَاناً طَرِيَّةً فَإِنِّي أُرِيدُ أَنْ أَحْتَجِمَ فَطَلَبْتُهَا ثُمَّ أَتَيْتُهُ بِهَا فَقَالَ لِي يَا مُعَتِّبُ سَكْبِجْ لَنَا شَطْرَهَا وَ اشْوِ لَنَا شَطْرَهَا فَتَغَدَّى مِنْهَا وَ تَعَشَّى أَبُو الْحَسَنِ ( عليه السلام ) .

3. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from Muhammad ibn Ali al-Hamadaniy from Mu‘attib who has said the following: “Abu ‘Abd Allah, or abu al-Hassan, ‘Alayhim al-Salam, once said, ‘O Mu‘attib, order for us fresh fish; I want to apply cupping.’ I ordered fish and brought them. He (the Imam) said to me to cook for him (the Imam) a part of it and roast another part. He (the Imam) had lunch with it and abu al-Hassan had dinner with it.’” Ali ibn Ibrahim has narrated from (his father) and Ali ibn Muhammad ibn Bandar from his father and Ahmad ibn abu ‘Abd Allah all from Muhammad ibn Ali al-Hamadaniy has narrated a similar Hadith.”

ضعيف بسنديه

About Fish - Hadith 13004

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ وَ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ مِثْلَهُ .عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ عَلَيْكُمْ بِالسَّمَكِ فَإِنَّكَ إِنْ أَكَلْتَهُ بِغَيْرِ خُبْزٍ أَجْزَأَكَ وَ إِنْ أَكَلْتَهُ بِخُبْزٍ أَمْرَأَكَ .

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ibrahim ibn ‘Abd al-Hamid who has said the following: I once heard abu al-Hassan (a. s.), saying, ‘You must eat fish; if you eat it without bread it is sufficient; and if you eat with bread it becomes more palatable for you.’”

حسن

About Fish - Hadith 13005

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنِ ابْنِ الْيَسَعِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا تُدْمِنُوا أَكْلَ السَّمَكِ فَإِنَّهُ يُذِيبُ الْجَسَدَ .

5. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah from ibn al-Yasa‘ who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘Do not eat fish very often; it melts the body.’”

ضعيف

About Fish - Hadith 13006

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَكْلُ الْحِيتَانِ يُذِيبُ الْجِسْمَ .

6. Ali ibn Muhammad ibn Bandar has narrated from Muhammad ibn ‘Isa from Yunus from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Eating fish melts the body.’”

مجهول كالصحيح

About Fish - Hadith 13007

سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ السَّمَكُ الطَّرِيُّ يُذِيبُ الْجَسَدَ .

7. Sahl ibn Ziyad from Ali ibn Hassan from Musa ibn Bakr who has said the following: “Abu al-Hassan (a. s.), has said, ‘Eating fresh fish melts the body.’”

ضعيف على المشهور

About Fish - Hadith 13008

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى رَفَعَهُ قَالَ السَّمَكُ الطَّرِيُّ يُذِيبُ شَحْمَ الْعَيْنِ .

8. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa in a marfu‘ manner has said the following: “He (the Imam) (a. s.), has said, ‘Fresh fish melts the fat of the eye.’”

مرفوع

About Fish - Hadith 13009

سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ السَّمَكُ الطَّرِيُّ يُذِيبُ شَحْمَ الْعَيْنَيْنِ .

9. Sahl ibn Ziyad has narrated from Ali ibn Hassan from Musa ibn Bakr who has said the following: “Abu al-Hassan (a. s.), has said, ‘Fresh fish melts the fat of the eyes.’”

ضعيف على المشهور

About Fish - Hadith 13010

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

10. Muhammad ibn Yahya has narrated the following: “Certain persons of our people once wrote to abu Muhammad (a. s.), complaining about blood and yellowness, saying, ‘If I apply cupping, yellowness stirs up, when I delay it blood harms me, so what would you advise me in such case?’ He (the Imam) (a. s.), wrote, ‘Apply cupping and after cupping eat fresh fish as kabab.’ He (the narrator) has said, ‘I repeated exactly the same question to him (the Imam). He (the Imam) wrote, ‘Apply cupping and after cupping eat fresh fish as kabab with water and salt.’ He (the narrator) has said, ‘I followed the instruction and I lived in good health and it became my food.’”

صحيح

Eggs and Chicken - Hadith 13011

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ يُونُسَ عَنْ مُرَازِمٍ قَالَ ذَكَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْبَيْضَ فَقَالَ أَمَا إِنَّهُ خَفِيفٌ يَذْهَبُ بِقَرَمِ اللَّحْمِ .قَالَ وَ رَوَاهُ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُرَازِمٍ أَنَّهُ زَادَ فِيهِ وَ لَيْسَتْ لَهُ غَائِلَةُ اللَّحْمِ .

1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ja‘far ibn Muhammad Hakim from Yunus from Murazim who has said the following: “Abu ‘Abd Allah (a. s.), once mentioned eggs and said, ‘It is light and it reduces the desire for meat.’ “He (the narrator) has said, ‘Muhammad ibn Tsma‘il ibn Bazi‘ has narrated from Ja‘far ibn Muhammad ibn Hakim from Murazim with an addition of, ‘it does not have the harmfulness of meat.”

ضعيف بسنديه

Eggs and Chicken - Hadith 13012

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

2. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn Salim from Ahmad ibn al-Nadr from ‘Umar ibn abu Hasnah al-Jammal who has said the following: “I once complained before abu al-Hassan (a. s.), about not having any children. He (the Imam) said, ‘Ask forgiveness from Allah and eat eggs with onion.”’

ضعيف

Eggs and Chicken - Hadith 13013

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

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from ‘Ubayd Allah ibn ‘Abd Allah al-Dihqan from Durust from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One of the prophets complained before Allah, most Majestic, most Glorious, about not having any children. He (Allah) told him to eat meat with egg.’”

ضعيف

Eggs and Chicken - Hadith 13014

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ كَثْرَةُ أَكْلِ الْبَيْضِ تَزِيدُ فِي الْوَلَدِ .

4. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Hassan from Musa ibn Bakr who has said the following: “I once heard abu al-Hassan (a. s.), saying, ‘Eating egg often increases the number of one’s children.’”

ضعيف على المشهور

Eggs and Chicken - Hadith 13015

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ جَدِّهِ وَ قَيْسِ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مُخُّ الْبَيْضِ خَفِيفٌ وَ الْبَيَاضُ ثَقِيلٌ .

5. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from his father from his grandfather and Qays ibn ‘Abd al-’Aziz who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The egg yoke is light and its white is heavy.’”

مجهول

Eggs and Chicken - Hadith 13016

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

6. Muhammad ibn Yahya has narrated from Muhammad ibn Musa from Ya‘qub ibn Yazid from ibn Faddal from certain persons of our people from ibn abu Ya‘fur who has said the following: “I once said to abu ‘Abd Allah (a. s.), that a domestic hen without a roster feeds on dump site and so on and gives eggs without mating with a rooster. ‘What do you say about such an egg and if such egg is edible? He (the Imam) said to me, ‘If such egg is from an edible bird it is not unlawful and eating it is permissible.’”

مجهول

Eggs and Chicken - Hadith 13017

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

7. Abu Ali al-Ash‘ariy has narrated from certain persons of our people from ibn abu Najran from Dawud ibn Farqad who has said the following: “I once asked abu ‘Abd Allah (a. s.), about sheep and cows from which I may draw milk without their mating and the eggs of a hen without mating with a rooster . He (the Imam) said, ‘All of such things are lawful and fine for you if they are from edible animals. Milk, eggs, rennet all of such things are lawful and fine. Mating with a male may have taken place but is delayed and all of such things are lawful.’”

مرسل

Excellence of Salt - Hadith 13018

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) يَا عَلِيُّ افْتَتِحْ بِالْمِلْحِ فِي طَعَامِكَ وَ اخْتِمْ بِالْمِلْحِ فَإِنَّهُ مَنِ افْتَتَحَ طَعَامَهُ بِالْمِلْحِ وَ خَتَمَهُ بِالْمِلْحِ دَفَعَ اللَّهُ عَنْهُ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ أَيْسَرُهَا الْجُذَامُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from ibn Bukayr from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said to ’Amir al- Mu’minin, ‘O Ali, begin taking food with salt and end it with salt. It dispels seventy kinds of troubles of which the least serious is leprosy.”’

موثق كالصحيح

Excellence of Salt - Hadith 13019

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِعَلِيٍّ ( عليه السلام ) يَا عَلِيُّ افْتَتِحْ طَعَامَكَ بِالْمِلْحِ وَ اخْتِمْ بِالْمِلْحِ فَإِنَّ مَنِ افْتَتَحَ طَعَامَهُ بِالْمِلْحِ وَ خَتَمَ بِالْمِلْحِ عُوفِيَ مِنِ اثْنَيْنِ وَ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ مِنْهُ الْجُذَامُ وَ الْجُنُونُ وَ الْبَرَصُ .

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said to ’Amir al- Mu’minin, ‘O Ali, begin taking your food with salt and end it with salt. One who begins taking his food with salt and ends it with salt remains safe from seventy-two kinds of troubles of which is leprosy, insanity and albinism.’”

حسن

Excellence of Salt - Hadith 13020

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ سَعْدٍ الْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ فِي الْمِلْحِ شِفَاءً مِنْ سَبْعِينَ دَاءً أَوْ قَالَ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْأَوْجَاعِ ثُمَّ قَالَ لَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ مَا تَدَاوَوْا إِلَّا بِهِ .

3. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from a man from Sa‘d al-Iskaf who has said the following: “Abu Ja‘far (a. s.), has said, ‘In salt there is cure for seventy kinds of pains.’ He (the Imam) then said, ‘Had people known that which is in salt they would not seek treatment for an illness with anything other than salt.’”

مجهول

Excellence of Salt - Hadith 13021

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ابْدَءُوا بِالْمِلْحِ فِي أَوَّلِ طَعَامِكُمْ فَلَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ لَاخْتَارُوهُ عَلَى الدِّرْيَاقِ الْمُجَرَّبِ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘You must begin your food with salt. Had people known that which is in salt they would choose it before using the experimented antidote.’”

ضعيف

Excellence of Salt - Hadith 13022

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ لَا يُخْصِبُ خِوَانٌ لَا مِلْحَ عَلَيْهَا وَ أَصَحُّ لِلْبَدَنِ أَنْ يُبْدَأَ بِهِ فِي أَوَّلِ الطَّعَامِ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Bakr ibn Salih from al-Ja‘fariy who has said the following: “Abu al-Hassan (a. s.), has said, ‘A table-spread with food in it has no blessings without salt. For good health of the body one must begin his food with salt.’”

ضعيف

Excellence of Salt - Hadith 13023

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ سُكَيْنِ بْنِ عَمَّارٍ عَنْ فُضَيْلٍ الرَّسَّانِ عَنْ فَرْوَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى بْنِ عِمْرَانَ ( عليه السلام ) أَنْ مُرْ قَوْمَكَ يَفْتَتِحُوا بِالْمِلْحِ وَ يَخْتَتِمُوا بِهِ وَ إِلَّا فَلَا يَلُومُوا إِلَّا أَنْفُسَهُمْ .

6. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Ahmad ibn al-Hassan al-Mithamiy from Sukayn ibn ‘Ammar from Fudayl al-Rassan from Farwah who has said the following: “Abu Ja‘far (a. s.), has said that Allah, most Majestic, most Glorious, sent revelation to Moses son of ‘Imran (a. s.) to command his people to begin their food with salt and end it with salt, otherwise, they must not blame anyone other than their ownselves.’”

مجهول

Excellence of Salt - Hadith 13024

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ قَالَ لَنَا الرِّضَا ( عليه السلام ) أَيُّ الْإِدَامِ أَحْرَى فَقَالَ بَعْضُنَا اللَّحْمُ وَ قَالَ بَعْضُنَا الزَّيْتُ وَ قَالَ بَعْضُنَا اللَّبَنُ فَقَالَ هُوَ ( عليه السلام ) لَا بَلِ الْمِلْحُ وَ لَقَدْ خَرَجْنَا إِلَى نُزْهَةٍ لَنَا وَ نَسِيَ بَعْضُ الْغِلْمَانِ الْمِلْحَ فَذَبَحُوا لَنَا شَاةً مِنْ أَسْمَنِ مَا يَكُونُ فَمَا انْتَفَعْنَا بِشَيْ‏ءٍ حَتَّى انْصَرَفْنَا .

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ibrahim ibn abu Mahmud who has said the following: “Al-Rida’ (a. s.), once asked us, ‘Which food is of greater preference?’ Certain ones among us said that it is meat, others said that it is oil, yet others said it is milk. He (the Imam) said, ‘No, it is salt.’ We then went outside for freshness and a certain one of servants forgot salt. They slaughtered a sheep for us which was the most fat one and we could not benefit thereof anything until we returned back.’”

صحيح

Excellence of Salt - Hadith 13025

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ ذَرَّ عَلَى أَوَّلِ لُقْمَةٍ مِنْ طَعَامِهِ الْمِلْحَ ذَهَبَ عَنْهُ بِنَمَشِ الْوَجْهِ .

8. It is narrated from the narrator of the previous Hadith from Ya’qub ibn Yazid in a marfu’ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one spreads salt on the first morsel of his food, blemish of skin goes away from his face.’”

مرفوع

Excellence of Salt - Hadith 13026

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ إِنَّ الْعَقْرَبَ لَسَعَتْ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَعَنَكِ اللَّهُ فَمَا تُبَالِينَ مُؤْمِناً آذَيْتِ أَمْ كَافِراً ثُمَّ دَعَا بِالْمِلْحِ فَدَلَكَهُ فَهَدَتْثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ مَا بَغَوْا مَعَهُ دِرْيَاقاً .

9. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following: “He (the Imam) (a. s.), has said that once scorpion bit the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and he (the Messenger of Allah) said, ‘May Allah condemn you. You do not distinguish between a believer and unbeliever and do not know whom you can hurt’. He (the Messenger of Allah) then asked for salt and rubbed it on the bitten place and it calmed down. Abu Ja’far (a. s.), then said, ‘Had people known that which is in salt they would not seek another antidote.’”

حسن

Excellence of Salt - Hadith 13027

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ وَ عَمْرِو بْنِ إِبْرَاهِيمَ جَمِيعاً عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَدَغَتْ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) عَقْرَبٌ فَنَفَضَهَا وَ قَالَ لَعَنَكِ اللَّهُ فَمَا يَسْلَمُ مِنْكِ مُؤْمِنٌ وَ لَا كَافِرٌ ثُمَّ دَعَا بِالْمِلْحِ فَوَضَعَهُ عَلَى مَوْضِعِ اللَّدْغَةِ ثُمَّ عَصَرَهُ بِإِبْهَامِهِ حَتَّى ذَابَ ثُمَّ قَالَ لَوْ يَعْلَمُ النَّاسُ مَا فِي الْمِلْحِ مَا احْتَاجُوا مَعَهُ إِلَى دِرْيَاقٍ .

10. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father and ‘Amr ibn Ibrahim all from Khalaf ibn Hammad from Ya’qub ibn Shu’ayb who has said the following: “Once, scorpion bit the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He (the Messenger of Allah) then threw it away, saying, ‘May Allah condemn you, both believers and unbelievers are not safe from you.’ He (the Messenger of Allah) then asked for salt, placed it on the bitten place and squeezed it with his thumb until it melted and then said, ‘Had people known that which is in salt, they would not need to seek any other antidote.’”

صحيح

The Vinegar and Oil - Hadith 13028

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ قَالَ كُنْتُ أُفْطِرُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مَعَ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) فِي شَهْرِ رَمَضَانَ فَكَانَ أَوَّلُ مَا يُؤْتَى بِهِ قَصْعَةً مِنْ ثَرِيدِ خَلٍّ وَ زَيْتٍ فَكَانَ أَوَّلُ مَا يَتَنَاوَلُ مِنْهَا ثَلَاثَ لُقَمٍ ثُمَّ يُؤْتَى بِالْجَفْنَةِ .

1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Khalid ibn Najih who has said the following: “I would break my fast with abu ‘ Abd Allah, and abu al-Hassan al-Awwal, ‘Alayhim al-Salam, in the month of Ramadan. First they would bring a bowl of Tharid (bread made in pieces in broth) with vinegar and oil, and at first he (the Imam) would take three morsels, then afterward a big bowl would come.”’

صحيح

The Vinegar and Oil - Hadith 13029

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ سَلَامَةَ الْقَلَانِسِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا تَكَلَّمْتُ قَالَ لِي مَا لِي أَسْمَعُ كَلَامَكَ قَدْ ضَعُفَ قُلْتُ قَدْ سَقَطَ فَمِي قَالَ فَكَأَنَّهُ شَقَّ عَلَيْهِ ذَلِكَ ثُمَّ قَالَ فَأَيَّ شَيْ‏ءٍ تَأْكُلُ قُلْتُ آكُلُ مَا كَانَ فِي الْبَيْتِ فَقَالَ عَلَيْكَ بِالثَّرِيدِ فَإِنَّ فِيهِ بَرَكَةً فَإِنْ لَمْ يَكُنْ لَحْمٌ فَالْخَلُّ وَ الزَّيْتُ .

2. It is narrated from the narrator of the previous Hadith from ‘Uthman ibn ‘Isa from Hammad ibn ‘Isa from Salamah al-Qalanisiy who has said the following: “I once visited abu ‘Abd Allah (a. s.), and when I spoke to him he (the Imam) asked, ‘Why do I hear your voice as weak?’ I replied, ‘Because my mouth has fallen (perhaps a tooth).’ As if it seemed to grieve him (the Imam); and then he asked, ‘What do you eat?’ I replied, ‘I eat whatever is at home.’ He (the Imam) said, ‘You must eat Tharid (bread made in pieces in broth) because there is blessing in it and if it does not have meat then vinegar and oil are fine.’”

مجهول

The Vinegar and Oil - Hadith 13030

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

3. It is narrated from the narrator of the previous Hadith from ’Isma‘il ibn Mehran from Hammad ibn ‘Uthman from Zayd ibn al-Hassan who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘’Amir al-Mu’minin was very similar to the Messenger of Allah in eating. He would eat bread with vinegar and oil and feed people bread and meat.’”

مجهول

The Vinegar and Oil - Hadith 13031

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُبَيْدَةَ الْوَاسِطِيِّ عَنْ عَجْلَانَ قَالَ تَعَشَّيْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَعْدَ عَتَمَةٍ وَ كَانَ يَتَعَشَّى بَعْدَ عَتَمَةٍ فَأُتِيَ بِخَلٍّ وَ زَيْتٍ وَ لَحْمٍ بَارِدٍ فَجَعَلَ يَنْتِفُ اللَّحْمَ فَيُطْعِمُنِيهِ وَ يَأْكُلُ هُوَ الْخَلَّ وَ الزَّيْتَ وَ يَدَعُ اللَّحْمَ فَقَالَ إِنَّ هَذَا طَعَامُنَا وَ طَعَامُ الْأَنْبِيَاءِ ( عليهم السلام ) .

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Ubaydah al-Wasitiy from ‘Ajlan who has said the following: “I once had dinner with abu ‘Abd Allah (a. s.), after Salat (prayer) of al-‘Isha’. He (the Imam) would take dinner after Salat (prayer) of al-‘Isha’. Vinegar, oil and cold meat were brought. He began to pull pieces of meat and give them to me but himself eat vinegar and oil and left the meat. He (the Imam) said, ‘This is our food and the food of the prophets ‘Alayhim al-Salam.’”

مجهول

The Vinegar and Oil - Hadith 13032

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى قَالَ أَكَلْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ يَا جَارِيَةُ ائْتِينَا بِطَعَامِنَا الْمَعْرُوفِ فَأُتِيَ بِقَصْعَةٍ فِيهَا خَلٌّ وَ زَيْتٌ فَأَكَلْنَا .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from Yunus ibn Ya‘qub from ‘Abd al-‘A’la’ who has said the following: “I once ate with abu ‘Abd Allah (a. s.), and he (the Imam) said, ‘O Jariyah (female servant), bring for us our popular food.’ She then brought a bowl with vinegar and oil in it and we ate.’”

The Vinegar and Oil - Hadith 13033

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَحَبَّ الْأَصْبَاغِ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الْخَلُّ وَ الزَّيْتُ وَ قَالَ هُوَ طَعَامُ الْأَنْبِيَاءِ ( عليهم السلام ) .

6. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The best of dishes to the Messenger of Allah was vinegar and oil and he would say it was the food of the Prophets ‘Alayhim al-Salam.’”

ضعيف على المشهور

The Vinegar and Oil - Hadith 13034

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَا افْتَقَرَ أَهْلُ بَيْتٍ يَأْتَدِمُونَ بِالْخَلِّ وَ الزَّيْتِ وَ ذَلِكَ أُدْمُ الْأَنْبِيَاءِ ( عليهم السلام ) .

7. Through the same chain of narrators as that of the previous Hadith the following is narrated: “’Amir al-Mu’minin has said, ‘A family that uses vinegar and oil as their sauce, never becomes needy; it is the sauce of the Prophets, ‘Alayhim al-Salam.’”

ضعيف على المشهور

The Vinegar and Oil - Hadith 13035

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الطَّعَامِ فَقَالَ عَلَيْكَ بِالْخَلِّ وَ الزَّيْتِ فَإِنَّهُ مَرِي‏ءٌ فَإِنَّ عَلِيّاً ( عليه السلام ) كَانَ يُكْثِرُ أَكْلَهُ وَ إِنِّي أُكْثِرُ أَكْلَهُ وَ إِنَّهُ مَرِي‏ءٌ .

8. A number of our people have narrated from Ahmad ibn Muhammad al-Barqiy from his father from certain persons of his people from Ayyub ibn al-Hurr from Muhammad ibn Ali al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about food. He (the Imam) said, ‘You must use vinegar and oil for food; it is palatable and Ali (a. s.), ate it very often. I eat it very often and it is palatable.’”

مرسل

The Vinegar and Oil - Hadith 13036

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَأْكُلُ الْخَلَّ وَ الزَّيْتَ وَ يَجْعَلُ نَفَقَتَهُ تَحْتَ طِنْفِسَتِهِ .

9. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from his uncle Ya’qub ibn Salim who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘’Amir al-Mu’minin, would eat vinegar with oil and keep his expenses under the carpet.’”

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The Khali (Wine Turned to Vinegar) - Hadith 13037

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَخَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا فَقَرَّبَتْ إِلَيْهِ كِسَراً فَقَالَ هَلْ عِنْدَكِ إِدَامٌ فَقَالَتْ لَا يَا رَسُولَ اللَّهِ مَا عِنْدِي إِلَّا خَلٌّ فَقَالَ ( صلى الله عليه وآله ) نِعْمَ الْإِدَامُ الْخَلُّ مَا أَقْفَرَ بَيْتٌ فِيهِ الْخَلُّ .

1. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that once the Messenger of Allah went to the house of ‘Umm Salamah, may Allah be pleased with her, and she brought pieces of bread. He (the Messenger of Allah) asked, ‘Do you have any sauce?’ She replied, ‘No, O Messenger of Allah except vinegar.’ He (the Messenger of Allah) said, ‘Yes, vinegar is the best sauce; a house which has vinegar does not become poor.’”

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The Khali (Wine Turned to Vinegar) - Hadith 13038

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْخَلُّ يَشُدُّ الْعَقْلَ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim from Sulayman ibn Khalid who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Vinegar strengthens the power of understanding.’”

حسن

The Khali (Wine Turned to Vinegar) - Hadith 13039

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَا أَقْفَرَ بَيْتٌ فِيهِ خَلٌّ وَ قَدْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَلِكَ .

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ali ibn abu Hamzah who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘A house in which there is vinegar does not become needy, and the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has already said it.’”

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The Khali (Wine Turned to Vinegar) - Hadith 13040

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ أَنَّ رَجُلًا كَانَ عِنْدَ الرِّضَا ( عليه السلام ) بِخُرَاسَانَ فَقُدِّمَتْ إِلَيْهِ مَائِدَةٌ عَلَيْهَا خَلٌّ وَ مِلْحٌ فَافْتَتَحَ ( عليه السلام ) بِالْخَلِّ فَقَالَ الرَّجُلُ جُعِلْتُ فِدَاكَ أَمَرْتَنَا أَنْ نَفْتَتِحَ بِالْمِلْحِ فَقَالَ هَذَا مِثْلُ هَذَا يَعْنِي الْخَلَّ وَ إِنَّ الْخَلَّ يَشُدُّ الذِّهْنَ وَ يَزِيدُ فِي الْعَقْلِ .

4. Ali ibn Muhammad ibn Bandar has narrated from his father from Muhammad ibn Ali al-Hamadaniy who has said the following: “A man in Khurasan once was with al-Rida’ (a. s.), and the table-spread with food inside, vinegar and salt, was brought to him. He (the Imam) began with vinegar and the man said, ‘I pray to Allah to keep my soul in service for your cause, have you commanded us to begin with salt?’ He (the Imam) said, ‘This is like that’, meaning vinegar, ‘and that vinegar strengthens the mind and increases the ability to understand.’”

ضعيف

The Khali (Wine Turned to Vinegar) - Hadith 13041

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبَانِ بْنِ عَبْدِ الْمَلِكِ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّا لَنَبْدَأُ بِالْخَلِّ عِنْدَنَا كَمَا تَبْدَءُونَ بِالْمِلْحِ عِنْدَكُمْ فَإِنَّ الْخَلَّ لَيَشُدُّ الْعَقْلَ .

5. Ali ibn Muhammad has narrated from Ahmad ibn abu ‘Abd Allah from Aban ibn ‘Abd al-Malik from ’Isma‘il ibn Jabir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘We begin with vinegar which is with us as you begin with salt which is with you, and vinegar strengthens the ability to understand better.’”

مجهول

The Khali (Wine Turned to Vinegar) - Hadith 13042

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَحَبَّ الْأَصْبَاغِ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الْخَلُّ .

6. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the best sauce to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, was vinegar.’”

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The Khali (Wine Turned to Vinegar) - Hadith 13043

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) نِعْمَ الْإِدَامُ الْخَلُّ يَكْسِرُ الْمِرَّةَ وَ يُطْفِئُ الصَّفْرَاءَ وَ يُحْيِي الْقَلْبَ .

7. Ali ibn Ibrahim has narrated from certain persons of our people from ‘Abd Allah ibn ‘Abd al-Rahman al-Asamm from Shu’ayb from abu Basir who have said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘The best sauce is vinegar, it breaks bitterness, (bile) extinguishes yellowness (gall) and brings the heart to life.’”

ضعيف

The Khali (Wine Turned to Vinegar) - Hadith 13044

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَنَانٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُكِرَ عِنْدَهُ خَلُّ الْخَمْرِ فَقَالَ ( عليه السلام ) إِنَّهُ لَيَقْتُلُ دَوَابَّ الْبَطْنِ وَ يَشُدُّ الْفَمَ .

8. Ali has narrated from his father from Hanan ibn Sadir from his father who has said the following: “Once, vinegar of wine (clean grape juice with vinegar in it placed in the sun to turn the whole thing into vinegar) was mentioned before abu ‘Abd Allah (a. s.). He (the Imam) said, ‘It kills dawab (the insects) in the belly and strengthens the mouth (the teeth).’”

حسن أو موثق

The Khali (Wine Turned to Vinegar) - Hadith 13045

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَلُّ الْخَمْرِ يَشُدُّ اللِّثَةَ وَ يَقْتُلُ دَوَابَّ الْبَطْنِ وَ يَشُدُّ الْعَقْلَ .

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sama‘ah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Vinegar of wine strengthens tooth gum, kills dawab in the belly and strengthens the ability to understand.’”

موثق

The Khali (Wine Turned to Vinegar) - Hadith 13046

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ مُحَمَّدٍ وَ أَحْمَدَ ابْنَيْ عُمَرَ بْنِ مُوسَى عَنْ أَبِيهِمَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الِاصْطِبَاغُ بِالْخَلِّ يَقْطَعُ شَهْوَةَ الزِّنَا .

10. Muhammad ibn Yahya has narrated from Ibrahim al-Ja‘fariy from Muhammad and Ahmad sons of ‘Umar ibn Musa from their father in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Using vinegar as sauce cuts down the desire of fornication.’”

مجهول مرفوع

The Khali (Wine Turned to Vinegar) - Hadith 13047

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَبِيعٍ الْمُسْلِيِّ عَنْ أَحْمَدَ بْنِ رَزِينٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ عَلَيْكَ بِخَلِّ الْخَمْرِ فَاغْمِسْ فِيهِ فَإِنَّهُ لَا يَبْقَى فِي جَوْفِكَ دَابَّةٌ إِلَّا قَتَلَهَا .

11. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from Rabi’ al-Musliy from Ahmad ibn Razin from Sufyan al-Simt who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘You must eat vinegar of wine and immerse (the morsel or use it very often) in it, because it does not leave any dawab (insects) animal in your belly without killing them.’”

مجهول

The Khali (Wine Turned to Vinegar) - Hadith 13048

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ بَنِي إِسْرَائِيلَ كَانُوا يَسْتَفْتِحُونَ بِالْخَلِّ وَ يَخْتِمُونَ بِهِ وَ نَحْنُ نَسْتَفْتِحُ بِالْمِلْحِ وَ نَخْتِمُ بِالْخَلِّ .

12. Muhammad ibn Yahya has narrated from certain persons of our people from Ali ibn Sulayman ibn Rashid from Muhammad ibn ‘Abd Allah from Sulayman al-Daylamiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Banu Israel would begin their food with vinegar and end with it but we begin with salt and end with vinegar.’”

ضعيف

Al-Mury (a certain sauce) - Hadith 13049

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ أَبِي مَحْمُودٍ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ يُوسُفَ ( عليه السلام ) لَمَّا كَانَ فِي السِّجْنِ شَكَا إِلَى رَبِّهِ عَزَّ وَ جَلَّ أَكْلَ الْخُبْزِ وَحْدَهُ وَ سَأَلَ إِدَاماً يَأْتَدِمُ بِهِ وَ قَدْ كَانَ كَثُرَ عِنْدَهُ قِطَعُ الْخُبْزِ الْيَابِسِ فَأَمَرَهُ أَنْ يَأْخُذَ الْخُبْزَ وَ يَجْعَلَهُ فِي إِجَّانَةٍ وَ يَصُبَّ عَلَيْهِ الْمَاءَ وَ الْمِلْحَ فَصَارَ مُرِّيّاً فَجَعَلَ يَأْتَدِمُ بِهِ ( عليه السلام ) .

1. Muhammad ibn Yahya has narrated from Musa ibn al-Hassan from Muhammad ibn Ahmad ibn abu Mahmud from his father in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said that when Yusuf (Joseph) was in jail, he complained before his Lord, most Majestic, most Glorious, about eating bread alone and asked for sauce and there were a great deal of pieces of dry bread with him. He commanded him to place the bread in a pot, pour water on it with salt and it became Mury. He (a. s.) used it as sauce.”’

مجهول مرفوع

Oil and the Olive - Hadith 13050

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُوا الزَّيْتَ وَ ادَّهِنُوا بِالزَّيْتِ فَإِنَّهُ مِنْ شَجَرَةٍ مُبَارَكَةٍ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Use Olive oil for food and rubbing; it is from the blessed tree.’ Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn al-Qaddah from abu ‘Abd Allah (a. s.), has narrated from a similar Hadith.”

ضعيف على المشهور وآخره موثق

Oil and the Olive - Hadith 13051

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَانَ مِمَّا أَوْصَى بِهِ آدَمُ ( عليه السلام ) إِلَى هِبَةِ اللَّهِ ابْنِهِ أَنْ كُلِ الزَّيْتُونَ فَإِنَّهُ مِنْ شَجَرَةٍ مُبَارَكَةٍ .

2. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from ‘Ubayd Allah al-Dihqan from Durust from Ibrahim ibn ‘Abd al-Hamid who has said the following: “Abu al-Hassan (a. s.), has said, ‘Of the matters that Adam said in his will to Hibbahtu Allah, his son was this: ‘You must eat olives because they are from the blessed tree.’”

مجهول

Oil and the Olive - Hadith 13052

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ أَوْ غَيْرِهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّهُمْ يَقُولُونَ الزَّيْتُونُ يُهَيِّجُ الرِّيَاحَ فَقَالَ إِنَّ الزَّيْتُونَ يَطْرُدُ الرِّيَاحَ .

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Ya‘qub ibn Yazid from Yahya ibn al-Mubarak from ‘Abd Allah ibn Jabalah from Ishaq ibn ‘Ammar and others who has said the following: “I once said to abu ‘Abd Allah (a. s.), that they say, ‘Olives stir up gas. He (the Imam) said, ‘Olives dispel gas.’”

ساقط

Oil and the Olive - Hadith 13053

عَنْهُ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ وَاسِعٍ عَنْ إِسْحَاقَ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ يَزِيدَ عَنْ أَبِي دَاوُدَ النَّخَعِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ادَّهِنُوا بِالزَّيْتِ وَ أْتَدِمُوا بِهِ فَإِنَّهُ دُهْنَةُ الْأَخْيَارِ وَ إِدَامُ الْمُصْطَفَيْنَ مُسِحَتْ بِالْقُدْسِ مَرَّتَيْنِ بُورِكَتْ مُقْبِلَةً وَ بُورِكَتْ مُدْبِرَةً لَا يَضُرُّ مَعَهَا دَاءٌ .

4. It is narrated from the narrator of the previous Hadith from Mansur ibn al-‘Abbas from Muhammad ibn ‘Abd Allah ibn Wasi’ from Ishaq ibn ’Isma‘il from Muhammad ibn Yazid from abu Dawud al-Nakha’iy who has said the following: “’Amir al-Mu’minin (a. s.), has said, ‘Use olives for rubbing and as sauce; it is the rubbing oil of the virtuous people and the sauce of the chosen ones. It was touched with holiness twice and it was blessed when coming and returning (plentiful or scarce) and with it illness does not harm.”’

ضعيف

Oil and the Olive - Hadith 13054

مَنْصُورُ بْنُ الْعَبَّاسِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الزَّارِعِ الْبَصْرِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَكَرْنَا عِنْدَهُ الزَّيْتُونَ فَقَالَ الرَّجُلُ يَجْلِبُ الرِّيَاحَ فَقَالَ لَا بَلْ يَطْرُدُ الرِّيَاحَ .

5. Mansur ibn al-‘Abbas has narrated from Ibrahim ibn Muhammad al-Zari‘ al-Basriy from a man who has said the following: “We mentioned olives before abu ‘Abd Allah (a. s.), and a man said it stirs up gas. He (the Imam) said, ‘No, it dispels gas.’”

ضعيف

Oil and the Olive - Hadith 13055

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ الْجَرِيرِيِّ عَنْ عَبْدِ الْمُؤْمِنِ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الزَّيْتُ دُهْنُ الْأَبْرَارِ وَ إِدَامُ الْأَخْيَارِ بُورِكَ فِيهِ مُقْبِلًا وَ بُورِكَ فِيهِ مُدْبِراً انْغَمَسَ بِالْقُدْسِ مَرَّتَيْنِ .

6. A number of our people have narrated from Sahl ibn Ziyad from al-Nawfaliy al-Jaririy from ‘Abd al-Mu’min al-Ansariy who has said the following: “Abu Ja‘far (a. s.), has said that the Messenger of Allah, has said, ‘Olives are the rubbing oil of the virtuous ones and the sauce of the selected ones. It was blessed when coming as well as returning (plentiful or scarce) and immersed in holiness twice.’”

ضعيف على المشهور

Oil and the Olive - Hadith 13056

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الزَّيْتُونُ يَزِيدُ فِي الْمَاءِ .

7. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Ja‘far in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Olives increase in water.’”

مرفوع

Honey - Hadith 13057

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا اسْتَشْفَى النَّاسُ بِمِثْلِ الْعَسَلِ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Hammad ibn ‘Uthaman from Muhammad ibn Sawqah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘People are not cured as good as with honey.’”

ضعيف على المشهور

Honey - Hadith 13058

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَعْقُ الْعَسَلِ شِفَاءٌ مِنْ كُلِّ دَاءٍ قَالَ اللَّهُ عَزَّ وَ جَلَّ يَخْرُجُ مِنْ بُطُونِها شَرابٌ مُخْتَلِفٌ أَلْوانُهُ فِيهِ شِفاءٌ لِلنَّاسِ وَ هُوَ مَعَ قِرَاءَةِ الْقُرْآنِ وَ مَضْغِ اللُّبَانِ يُذِيبُ الْبَلْغَمَ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘Licking honey is cure for all illnesses. Allah, most Majestic, most Glorious, has said, “From its belly, drink of many colors come out. In it there is cure for people.” Honey with reading Quran and chewing frankincense dissolves phlegm.’”

ضعيف

Honey - Hadith 13059

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُعْجِبُهُ الْعَسَلُ .

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, liked honey a great deal.’”

حسن

Honey - Hadith 13060

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ سُكَيْنٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يَأْكُلُ الْعَسَلَ وَ يَقُولُ آيَاتٌ مِنَ الْقُرْآنِ وَ مَضْغُ اللُّبَانِ يُذِيبُ الْبَلْغَمَ .

4. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Ja‘far from Muhammad ibn ‘Isa from Ibrahim from ‘Abd Allah al-Hamid from Sukayn who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would (say) eating honey, reciting verses of Quran and chewing frankincense dissolve phlegm.’”

مجهول

Honey - Hadith 13061

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مَا اسْتَشْفَى مَرِيضٌ بِمِثْلِ الْعَسَلِ .

5. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Hassan from Musa ibn Bakr who has said the following: “A patient does not receive a cure as he can with honey.’”

ضعيف على المشهور

Sugar - Hadith 13062

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍقَالَ كَانَ أَبُو الْحَسَنِ الْأَوَّلُ ( عليه السلام ) كَثِيراً مَا يَأْكُلُ السُّكَّرَ عِنْدَ النَّوْمِ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Hassan from Musa ibn Bakr who has said the following: “Abu al-Hassan, al-Awwal would eat sugar very often when going to sleep.’”

ضعيف على المشهور

Sugar - Hadith 13063

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَئِنْ كَانَ الْجُبُنُّ يَضُرُّ مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَنْفَعُ فَإِنَّ السُّكَّرَ يَنْفَعُ مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَضُرُّ مِنْ شَيْ‏ءٍ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd al-’Aziz al-‘Abdiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If cheese is harmful in all things and does not benefit in anything, sugar on the other hand benefits in all things and does not harm in anything.’”

ضعيف

Sugar - Hadith 13064

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَزْدِيِّ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ شَكَا رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ إِنِّي رَجُلٌ شَاكِي فَقَالَ أَيْنَ هُوَ عَنِ الْمُبَارَكِ فَقُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الْمُبَارَكُ قَالَ السُّكَّرُ قُلْتُ أَيُّ السُّكَّرِ جُعِلْتُ فِدَاكَ قَالَ سُلَيْمَانِيُّكُمْ هَذَا .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Ahmad al-Azdiy from certain persons of our people in a marfu‘ manner who has said the following: “Once, a man complained before abu ‘Abd Allah (a. s.), saying, ‘I am a complaining man.’ He (the Imam) said, ‘What he needs is al-Mubarak.’ I then asked, ‘I pray to Allah to keep my soul in service for your cause, what is al-Mubarak?’ He (the Imam) said, ‘It is sugar.’ I then asked, ‘What kind of sugar.’ He (the Imam) said, ‘It is your Sulaymaniy, this one.’”

مرفوع

Sugar - Hadith 13065

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنِ الرِّضَا ( عليه السلام ) أَوْ قَالَ بَعْضُ أَصْحَابِنَا عَنِ الرِّضَا ( عليه السلام ) قَالَ السُّكَّرُ الطَّبَرْزَدُ يَأْكُلُ الْبَلْغَمَ أَكْلًا .

4. Ahmad ibn Muhammad has narrated from Muhammad ibn Sahl from al-Rida’ (a. s.), or certain persons of our people from al-Rida’ who has said the following: “Al-Rida’ (a. s.), has said, the sugar which is chipped with a hammer eats away (abolishes) phlegm entirely.’”

مجهول

Sugar - Hadith 13066

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْوَجَعَ فَقَالَ لِي إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَكُلْ سُكَّرَتَيْنِ قَالَ فَفَعَلْتُ ذَلِكَ فَبَرَأْتُ فَخَبَّرْتُ بَعْضَ الْمُتَطَبِّبِينَ وَ كَانَ أَفْرَهَ أَهْلِ بِلَادِنَا فَقَالَ مِنْ أَيْنَ عَرَفَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذَا هَذَا مِنْ مَخْزُونِ عِلْمِنَا أَمَا إِنَّهُ صَاحِبُ كُتُبٍ فَيَنْبَغِي أَنْ يَكُونَ أَصَابَهُ فِي بَعْضِ كُتُبِهِ .

5. Ahmad ibn Muhammad has narrated from al-Hassan ibn Ali ibn al-Nu’man from certain persons of our people who has said the following: “I once complained before abu ‘Abd Allah (a. s.), against pain and he (the Imam) said, ‘When you lie down in your bed eat two pieces of sugar.’ He (the narrator) has said, ‘I followed the instruction and I became well. I told a physician about it, which was the best in our town. He asked me, ‘How has abu ‘Abd Allah (a. s.), learned about it? It is of our secret knowledge. However he owns books, so he may have found it in his books.’”

مرسل

Sugar - Hadith 13067

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَتِّبٍ قَالَ لَمَّا تَعَشَّى أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِي إِذَا دَخَلْتَ الْخِزَانَةَ فَاطْلُبْ لِي سُكَّرَتَيْنِ فَقُلْتُ جُعِلْتُ فِدَاكَ لَيْسَ ثَمَّ شَيْ‏ءٌ فَقَالَ ادْخُلْ وَيْحَكَ قَالَ فَدَخَلْتُ فَوَجَدْتُ سُكَّرَتَيْنِ فَأَتَيْتُهُ بِهِمَا .

6. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Sa‘dan ibn Muslim from Mu‘attib who has said the following: “After abu ‘Abd Allah (a. s.), took his dinner, he said, ‘When you go in the storage look for two pieces of sugar for me.’ I said, ‘I pray to Allah to keep my soul in service for your cause, there is nothing there.’ He (the Imam) said, ‘Go there, fie upon you.’ He has said, ‘I went there and found two pieces of sugar and brought them to him (the Imam).”’

مجهول

Sugar - Hadith 13068

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَكَا إِلَيْهِ رَجُلٌ الْوَبَاءَ فَقَالَ لَهُ وَ أَيْنَ أَنْتَ عَنِ الطَّيِّبِ الْمُبَارَكِ قَالَ قُلْتُ وَ مَا الطَّيِّبُ الْمُبَارَكُ فَقَالَ سُلَيْمَانِيُّكُمْ هَذَا قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَوَّلَ مَنِ اتَّخَذَ السُّكَّرَ سُلَيْمَانُ بْنُ دَاوُدَ ( عليه السلام ) .

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from in a marfu‘ manner who has said the following: “Once, a man complained before abu ‘Abd Allah (a. s.), about plague. He (the Imam) said, ‘What you need is the fine and blessed.’ I then asked, ‘What is the fine and blessed?’ He (the Imam) said, ‘It is your Sulaymaniy, this one.’ He (the narrator) has said that abu ‘Abd Allah (a. s.), then said, ‘The first one who found sugar was Sulayman ibn Dawud, ‘Alayhim al-Salam . ’”

مرفوع

Sugar - Hadith 13069

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ عُبَيْدٍ الْخَيَّاطِ عَنْ عَبْدِ الْعَزِيزِ عَنِ ابْنِ سِنَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ رَجُلًا عِنْدَهُ أَلْفُ دِرْهَمٍ لَيْسَ عِنْدَهُ غَيْرُهَا ثُمَّ اشْتَرَى بِهَا سُكَّراً لَمْ يَكُنْ مُسْرِفاً .

8. Muhammad ibn Yahya has narrated from Musa ibn al-Hassan from ‘Ubayd al-Khayyat from ‘Abd ‘Abd al-’Aziz from ibn Sinan from a man who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man has one thousand dirham and he does not have anything else with him but he buys sugar with it, he is not considered a spendthrift.””

ضعيف على المشهور

Sugar - Hadith 13070

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَحْيَى بْنِ بَشِيرٍ النَّبَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِأَبِي يَا بَشِيرُ بِأَيِّ شَيْ‏ءٍ تُدَاوُونَ مَرْضَاكُمْ فَقَالَ بِهَذِهِ الْأَدْوِيَةِ الْمِرَارِ فَقَالَ لَهُ لَا إِذَا مَرِضَ أَحَدُكُمْ فَخُذِ السُّكَّرَ الْأَبْيَضَ فَدُقَّهُ وَ صُبَّ عَلَيْهِ الْمَاءَ الْبَارِدَ وَ اسْقِهِ إِيَّاهُ فَإِنَّ الَّذِي جَعَلَ الشِّفَاءَ فِي الْمَرَارَةِ قَادِرٌ أَنْ يَجْعَلَهُ فِي الْحَلَاوَةِ .

9. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from a number of his people from Ali ibn Asbat from Yahya ibn Bashir al-Nabbal who has said the following: “Abu ‘Abd Allah (a. s.), once said to my father, ‘O Bashir, with what do you treat your people for illnesses?’ he replied, ‘It is those bitter medicines.’ He (the Imam) said, ‘When any of you becomes ill take white sugar, make it into powder, pour cold water on it and make him drink it. The One who has made cure in bitter things has the power to make it in the sweet things also.’”

مرسل مجهول

Sugar - Hadith 13071

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَاسِرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ السُّكَّرُ الطَّبَرْزَدُ يَأْكُلُ الْبَلْغَمَ أَكْلًا .

10. A number of our people have narrated from Sahl ibn Ziyad from Yasar who has said the following: “Al-Rida’ (a. s.), has said, ‘The sugar chipped with a small hammer dissolves phlegm entirely.’”

ضعيف

Sugar - Hadith 13072

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ حُمَّ بَعْضُ أَهْلِنَا فَوَصَفَ لَهُ الْمُتَطَبِّبُونَ الْغَافِثَ فَسَقَيْنَاهُ فَلَمْ يَنْتَفِعْ بِهِ فَشَكَوْتُ ذَلِكَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ مَا جَعَلَ اللَّهُ فِي شَيْ‏ءٍ مِنَ الْمُرِّ شِفَاءً خُذْ سُكَّرَةً وَ نِصْفاً فَصَيِّرْهَا فِي إِنَاءٍ وَ صُبَّ عَلَيْهَا الْمَاءَ حَتَّى يَغْمُرَهَا وَ ضَعْ عَلَيْهَا حَدِيدَةً وَ نَجِّمْهَا مِنْ أَوَّلِ اللَّيْلِ فَإِذَا أَصْبَحْتَ فَأَمْرِسْهَا بِيَدِكَ وَ اسْقِهِفَإِذَا كَانَتِ اللَّيْلَةُ الثَّانِيَةُ فَصَيِّرْهَا سُكَّرَتَيْنِ وَ نِصْفاً وَ نَجِّمْهَا كَمَا فَعَلْتَ وَ اسْقِهِ وَ إِذَا كَانَتِ اللَّيْلَةُ الثَّالِثَةُ فَخُذْ ثَلَاثَ سُكَّرَاتٍ وَ نِصْفاً وَ نَجِّمْهُنَّ مِثْلَ ذَلِكَقَالَ فَفَعَلْتُ فَشَفَى اللَّهُ عَزَّ وَ جَلَّ مَرِيضَنَا .

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Ahmad ibn ‘Ushaym from certain persons of his people who has said the following: “Someone in our family had a fever and physicians had prescribed al-ghafith (a certain herb) and we made the patient to drink it, but it did not benefit him I then complained against it before abu ‘Abd Allah (a. s.), and he (the Imam) said, ‘Allah has not placed cure in anything which is bitter (only). Take one or one and a half piece of sugar in a bowl and pour water on it. Rub it with your hand and make the patient drink it. In the second night make it two and a half pieces of sugar, dissolve it and make the patient to drink. In the third night make it three and a half pieces and dissolve it as before.’ He (the narrator) has said, ‘I followed the instruction and Allah, most Majestic, most Glorious, granted cure to our patient.’”

مجهول

The Ghee - Hadith 13073

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

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘In ghee from cows there is a cure. 5 ”

ضعيف على المشهور

The Ghee - Hadith 13074

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

2. It is narrated from the narrator of the previous Hadith from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘In ghee there is a cure. It is better in summer than it is in winter and no other thing like it enters inside (the stomach).’”

ضعيف على المشهور

The Ghee - Hadith 13075

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

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from al-Muttalib ibn Ziyad who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Ghee is a very fine sauce.’”

صحيح

The Ghee - Hadith 13076

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

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When a man becomes fifty years old he must not go to sleep with an amount of ghee in his stomach.’”

حسن

The Ghee - Hadith 13077

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَكَلَّمَهُ شَيْخٌ مِنْ أَهْلِ الْعِرَاقِ فَقَالَ لَهُ مَا لِي أَرَى كَلَامَكَ مُتَغَيِّراً فَقَالَ لَهُ سَقَطَتْ مَقَادِيمُ فَمِي فَنَقَصَ كَلَامِي فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَيْضاً قَدْ سَقَطَ بَعْضُ أَسْنَانِي حَتَّى إِنَّهُ لَيُوَسْوِسُ إِلَيَّ الشَّيْطَانُ فَيَقُولُ لِي إِذَا ذَهَبَتِ الْبَقِيَّةُ فَبِأَيِّ شَيْ‏ءٍ تَأْكُلُ فَأَقُولُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِثُمَّ قَالَ لِي عَلَيْكَ بِالثَّرِيدِ فَإِنَّهُ صَالِحٌ وَ اجْتَنِبِ السَّمْنَ فَإِنَّهُ لَا يُلَائِمُ الشَّيْخَ .

5. A number of our people have narrated from Ahmad ibn Muhammad from al-Washsha’ from Hammad ibn ‘Uthaman who has said the following: “Once I was with abu ‘Abd Allah (a. s.), and an old man from Iraq spoke to him (the Imam) who asked the man, ‘Why has your voice changed?’ The man replied, ‘It is because my front teeth have gone, so there is defect in my speaking.’ Abu ‘Abd Allah (a. s.), said to him, ‘Certain ones of my teeth have also gone. Satan presents the temptation that what will happen if your other teeth go, how will then you eat? I say that there is no means and no power without Allah.’ He (the Imam) then said, ‘You must eat Tharid (bread made in pieces in broth), it is suitable, and stay away from ghee because it is not suitable for an old man.’”

صحيح

The Ghee - Hadith 13078

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

6. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from his father from those whom he has mentioned from abu Hafs al-Abbar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Nothing entering inside is (as good) as ghee but I dislike it for an old man.’”

مجهول

The Milk Products - Hadith 13079

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمْ يَكُنْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْكُلُ طَعَاماً وَ لَا يَشْرَبُ شَرَاباً إِلَّا قَالَ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ أَبْدِلْنَا بِهِ خَيْراً مِنْهُ إِلَّا اللَّبَنَ فَإِنَّهُ كَانَ يَقُولُ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ زِدْنَا مِنْهُ .

1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Rabi’ ibn Muhammad al-Musliy from ‘Abd Allah ibn Sulayman who has said the following: “Abu Ja‘far (a. s.), has stated this Hadith. ‘Whenever the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ate food or drank a drink, he said, “O Lord, grant us blessing in it and better to replace it.” However when drinking milk he (the Messenger of Allah) would say, ‘O Lord, grant us blessing in it and increase it for us.’”

مجهول

The Milk Products - Hadith 13080

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

2. Muhammad ibn Yahya has narrated from Salmah ibn al-Khattab from ‘Abbad ibn Ya’qub from ‘Ubayd ibn Muhammad from Muhammad ibn Qays who has said the following: “Abu Ja‘far (a. s.), has said, ‘The milk of black sheep is better than that of the red ones; and the milk of red cows is better than that of the black ones.”’

ضعيف

The Milk Products - Hadith 13081

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) إِذَا شَرِبَ اللَّبَنَ قَالَ اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَ زِدْنَا مِنْهُ .

3. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when drinking milk would say, ‘O Lord, make it a blessing for us and increase it for us.’”

ضعيف على المشهور

The Milk Products - Hadith 13082

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي عَبْدِ اللَّهِ الْفَارِسِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ رَجُلٌ إِنِّي أَكَلْتُ لَبَناً فَضَرَّنِي قَالَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا وَ اللَّهِ مَا يَضُرُّ لَبَنٌ قَطُّ وَ لَكِنَّكَ أَكَلْتَهُ مَعَ غَيْرِهِ فَضَرَّكَ الَّذِي أَكَلْتَهُ فَظَنَنْتَ أَنَّ ذَلِكَ مِنَ اللَّبَنِ .

4. Al-Husayn from Muhammad has narrated from al-Sayyariy from ‘Ubayd Allah ibn abu ‘Abd Allah al-Farsiy from those whom he has mentioned who has said the following: “Once, a man said to abu ‘Abd Allah (a. s.), ‘I eat milk products and they harm me.’ Abu ‘Abd Allah (a. s.), said to him, ‘No, by Allah, milk never harms; but you may have eaten something else with it which has harmed you, but you thought it is milk.’”

ضعيف على المشهور

The Milk Products - Hadith 13083

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ أَحَدٌ يَغَصُّ بِشُرْبِ اللَّبَنِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَبَناً خالِصاً سائِغاً لِلشَّارِبِينَ .

5. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘There is no one who is choked when drinking milk; Allah, most Majestic, most Glorious, says, ‘ . . . pure milk which is suitable for those who drink.’”*

ضعيف على المشهور

The Milk Products - Hadith 13084

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

6. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Khalid ibn Najih who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Milk is the food of the Messengers.”’

مجهول

The Milk Products - Hadith 13085

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

7. Ali ibn Muhammad ibn Bandar and others have narrated from Ahmad ibn abu ‘Abd Allah from his father from al-Qasim ibn Muhammad al-Jawhariy from abu al-Hassan al-Asbahaniy who has said the following: “I once was with abu ‘Abd Allah ‘Alayhi al-Salam, and a man said to him (the Imam), when I was hearing, ‘I pray to Allah to keep my soul in service for your cause, I feel weakness in my body.’ He (the Imam) said, ‘You must drink milk, it grows flesh and strengthens the bones.’”

ضعيف

The Milk Products - Hadith 13086

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

8. It is narrated from the narrator of the previous Hadith from Nuh ibn Shu’ayb from those whom he has mentioned who has said the following: “Abu al-Hassan (a. s.), has said, ’For one on whom water of the back (sexual desire) has changed milk and honey are beneficial.”’

مرسل

The Milk Products - Hadith 13087

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ أَكَلْنَا مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأُتِينَا بِلَحْمِ جَزُورٍ فَظَنَنْتُ أَنَّهُ مِنْ بَيْتِهِ فَأَكَلْنَا ثُمَّ أُتِينَا بِعُسٍّ مِنْ لَبَنٍ فَشَرِبَ مِنْهُ ثُمَّ قَالَ لِي اشْرَبْ يَا أَبَا مُحَمَّدٍ فَذُقْتُهُ فَقُلْتُ جُعِلْتُ فِدَاكَ لَبَنٌ فَقَالَ إِنَّهَا الْفِطْرَةُ ثُمَّ أُتِينَا بِتَمْرٍ فَأَكَلْنَاهُ .

9. It is narrated from the narrator of the previous Hadith from Muhammad ibn Ali from ‘Abd al-Rahman ibn abu Hashim from Muhammad ibn Ali ibn abu Hamzah from abu Basir who has said the following: “We ate with abu ‘Abd Allah (a. s.). There was meat of camel (or sheep) and I thought it was from his house. We ate, and then bowls of milk were brought. He (the Imam) drank from it and said to me, ‘O abu Muhammad drink.’ I tasted it and asked, ‘I pray to Allah to keep my soul in service for your cause, is it milk?’ He (the Imam) said, ‘It is al- Fitrah (nature, seed).’ Then dates were brought and we ate.’”

ضعيف على المشهور

The Milk Products from Cows - Hadith 13088

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

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ’Milk products from cows are medicine.”’

ضعيف على المشهور

The Milk Products from Cows - Hadith 13089

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ شَكَوْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) ذِرْباً وَجَدْتُهُ فَقَالَ لِي مَا يَمْنَعُكَ مِنْ شُرْبِ أَلْبَانِ الْبَقَرِ فَقَالَ لِي أَ شَرِبْتَهَا قَطُّ فَقُلْتُ لَهُ نَعَمْ مِرَاراً فَقَالَ كَيْفَ وَجَدْتَهَا فَقُلْتُ وَجَدْتُهَا تَدْبُغُ الْمَعِدَةَ وَ تَكْسُو الْكُلْيَتَيْنِ الشَّحْمَ وَ تُشَهِّي الطَّعَامَ فَقَالَ لِي لَوْ كَانَتْ أَيَّامُهُ لَخَرَجْتُ أَنَا وَ أَنْتَ إِلَى يَنْبُعَ حَتَّى نَشْرَبَهُ .

2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid, from Yahya ibn Ibrahim ibn abu al-Balad, from his father from his grandfather who has said the following: “I once complained before abu Ja‘far (a. s.), about stomach trouble and he (the Imam) said, ‘What prevents you from drinking cow milk, have you ever drank it before?’ I replied, ‘Yes, many times.’ He (the Imam) asked, ‘How did you find it?’ I replied, ‘It tans the stomach, covers the kidneys with fat and increases one’s appetite for food.’ He (the Imam) then said, ‘Had it been the right time, you and I could have gone to Yanba’ so we could drink milk.’”

مجهول

The Milk Products from Cows - Hadith 13090

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَيْكُمْ بِأَلْبَانِ الْبَقَرِ فَإِنَّهَا تُخْلَطُ مَعَ كُلِّ الشَّجَرِ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn Muhammad from ibn abu Nasr from Aban ‘Uthman from Zurarah who has said the following: “One of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘You must drink cow milk; it mixes with every tree.’”

موثق كالصحيح

Yogurt - Hadith 13091

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مَنْ أَرَادَ أَكْلَ الْمَاسْتِ وَ لَا يَضُرُّهُ فَلْيَصُبَّ عَلَيْهِ الْهَاضُومَ قُلْتُ لَهُ وَ مَا الْهَاضُومُ قَالَ النَّانْخَواهُ .

1. Muhammad ibn Yahya in a marfu‘ manner has narrated the following: “Once abu al-Hassan (a. s.), said, ‘If one wants to eat yogurt without harming him, he should pour al-Hadum on it.’ I then asked, ‘What is al-Hadum ?’ He (the Imam) said, ‘It is al- Nankhoxvah.’”

مرفوع

The Milk Products from Camels - Hadith 13092

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن بكر بن صالح، عن الجعفري قال: سمعت أبا الحسن موسى عليه السلام يقول: أبوال الابل خير من ألبانها، ويجعل الله عزوجل الشفاء في ألبانها.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Bakr ibn Salih from al-Ja‘fariy who has said the following: “I once heard abu al-Hassan, Musa, ‘Alayhi al Salam, saying, ‘Urine of camels is better than their milk, and Allah, most Majestic, most Glorious, has placed cure in their milk products.”’

ضعيف

The Milk Products from Camels - Hadith 13093

عدة من أصحابنا، عن أحمد بن أبي عبدالله، عن نوح بن شعيب، عن بعض أصحابنا، عن موسى بن عبدالله بن الحسين قال: سمعت أشياخنا يقولون: ألبان اللقاح شفاء من كل داء وعاهة، ولصاحب البطن أبوالها.

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Nuh ibn Shu’ayb from certain persons of our people from Musa ibn ‘Abd Allah ibn al-Hassan who has said the following: “I have heard my shaykh’s saying, ‘The milk of camels is a cure for all kinds of illness and defects, and for one’s stomach trouble it is their urine.’”

مرسل موقو ف

Yogurt Water - Hadith 13094

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَغَدَّيْتُ مَعَهُ فَقَالَ لِي أَ تَدْرِي مَا هَذَا قُلْتُ لَا قَالَ هَذَا شِيرَازُ الْأُتُنِ اتَّخَذْنَاهُ لِمَرِيضٍ لَنَا فَإِنْ أَحْبَبْتَ أَنْ تَأْكُلَ مِنْهُ فَكُلْ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ‘Abd al-Rahman ibn abu ibn abu Najran from Safwan ibn Yahya from al-‘Is ibn al-Qasim who has said the following: “I once had lunch with abu ‘Abd Allah (a. s.), and he (the Imam) said to me, ‘Do you know what this is?’ I replied, ‘No, I do not know. 5 He (the Imam) said, ‘This is Shiraz al-’Utun (yogurt- water) that we have extracted for one of our patients. If you like to eat you can eat it.’”

صحيح

Yogurt Water - Hadith 13095

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأُتِينَا بِسُكُرُّجَاتٍ فَأَشَارَ بِيَدِهِ نَحْوَ وَاحِدَةٍ مِنْهُنَّ وَ قَالَ هَذَا شِيرَازُ الْأُتُنِ اتَّخَذْنَاهُ لِعَلِيلٍ عِنْدَنَا وَ مَنْ شَاءَ فَلْيَأْكُلْ وَ مَنْ شَاءَ فَلْيَدَعْ .

2. Ahmad ibn Muhammad has narrated from Muhammad ibn Khalid from Khalaf ibn Hammad from Yahya ibn ‘Abd Allah who has said the following: “I once was with abu ‘Abd Allah (a. s.), that small bowls were brought and he (the Imam) pointed with his hand toward one of them saying, ‘This is Shiraz al-’Utun which we have extracted for a patient with us. Whoever wants to eat he can eat and whoever does not want can leave it.’”

مجهول

Yogurt Water - Hadith 13096

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ شُرْبِ أَلْبَانِ الْأُتُنِ فَقَالَ اشْرَبْهَا .

3. Ali ibn Ibrahim has narrated from his father from Safwan ibn Yahya from ‘Is ibn al-Qasim who has said the following ‘I once asked abu ‘Abd Allah (a. s.), about drinking yogurt water. He (the Imam) said, ‘You can drink it.’”

حسن

Yogurt Water - Hadith 13097

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ الْمُبَارَكِ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ شُرْبِ أَلْبَانِ الْأُتُنِ فَقَالَ لِي لَا بَأْسَ بِهَا .

4. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from al-Husayn ibn al-Mubarak from abu Maryam al-Ansariy who has said the following: “I once asked abu Ja’far (a. s.), about drinking yogurt water. He (the Imam) said, ‘It is not unlawful.’”

مجهول

Cheese - Hadith 13098

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْجُبُنِّ فَقَالَ لِي لَقَدْ سَأَلْتَنِي عَنْ طَعَامٍ يُعْجِبُنِي ثُمَّ أَعْطَى الْغُلَامَ دِرْهَماً فَقَالَ يَا غُلَامُ ابْتَعْ لَنَا جُبُنّاً وَ دَعَا بِالْغَدَاءِ فَتَغَدَّيْنَا مَعَهُ وَ أُتِيَ بِالْجُبُنِّفَأَكَلَ وَ أَكَلْنَا مَعَهُ فَلَمَّا فَرَغْنَا مِنَ الْغَدَاءِ قُلْتُ لَهُ مَا تَقُولُ فِي الْجُبُنِّ فَقَالَ لِي أَ وَ لَمْ تَرَنِي أَكَلْتُهُ قُلْتُ بَلَى وَ لَكِنِّي أُحِبُّ أَنْ أَسْمَعَهُ مِنْكَ فَقَالَ سَأُخْبِرُكَ عَنِ الْجُبُنِّ وَ غَيْرِهِ كُلُّ مَا كَانَ فِيهِ حَلَالٌ وَ حَرَامٌ فَهُوَ لَكَ حَلَالٌ حَتَّى تَعْرِفَ الْحَرَامَ بِعَيْنِهِ فَتَدَعَهُ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from ‘Abd Allah ibn Sinan from ‘Abd Allah ibn Sulayman who has said the following: “I once asked abu Ja‘far (a. s.), about cheese. He (the Imam) said, ’You have asked me about a food that is attractive to me. 5 He (the Imam) then gave a dirham to the boy and asked him to bring cheese. He (the Imam) asked for lunch which was brought. He (the Imam) ate and we ate with him (the Imam). When we finished lunch I asked, ‘What do you say about cheese? 5 He (the Imam) asked me, ‘Did you not see me eating it with you? 5 I replied, ‘Yes, I saw you but I like to hear it from you. 5 He (the Imam) said, ‘I will tell you about cheese and other things. Whatever has lawful in it as well as unlawful is lawful for you, until you learn that it particularly is unlawful, then you must leave it.’”

مجهول

Cheese - Hadith 13099

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْجُبُنِّ قَالَ كُلُّ شَيْ‏ءٍ لَكَ حَلَالٌ حَتَّى يَجِيئَكَ شَاهِدَانِ يَشْهَدَانِ عِنْدَكَ أَنَّ فِيهِ مَيْتَةً .

2. Ahmad ibn Muhammad al-Kufiy has narrated from Muhammad ibn Ahmad al-Nahdiy from Muhammad ibn al-Walid from Aban ibn ‘Abd al-Rahman from ‘Abd Allah ibn Sulayman who has said the following: “About cheese abu ‘Abd Allah (a. s.), has said, ‘Everything is lawful for you until two witnesses testify before you that it is dead animal.’”

ضعيف على المشهور

Cheese - Hadith 13100

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ النَّيْسَابُورِيِّ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ رَجُلٌ عَنِ الْجُبُنِّ فَقَالَ دَاءٌ لَا دَوَاءَ فِيهِفَلَمَّا كَانَ بِالْعَشِيِّ دَخَلَ الرَّجُلُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَنَظَرَ إِلَى الْجُبُنِّ عَلَى الْخِوَانِ فَقَالَ جُعِلْتُ فِدَاكَ سَأَلْتُكَ بِالْغَدَاةِ عَنِ الْجُبُنِّ فَقُلْتَ لِي إِنَّهُ هُوَ الدَّاءُ الَّذِي لَا دَوَاءَ لَهُ وَ السَّاعَةَ أَرَاهُ عَلَى الْخِوَانِ قَالَ فَقَالَ لِي هُوَ ضَارٌّ بِالْغَدَاةِ نَافِعٌ بِالْعَشِيِّ وَ يَزِيدُ فِي مَاءِ الظَّهْرِ .وَ رُوِيَ أَنَّ مَضَرَّةَ الْجُبُنِّ فِي قِشْرِهِ .

3. Muhammad ibn Yahya has narrated from Ali ibn Ibrahim al-Hashimiy, from his father from Muhammad ibn al- Fadl al-Naysaburiy from certain persons of our people who has said the following: “A man once asked abu ‘Abd Allah (a. s.), about cheese. He (the Imam) said, ‘It is an illness for which there is no cure.’ When it was al-‘Isha’ (evening) the man came to abu ‘Abd Allah (a. s.), and looked at cheese on the table-spread and said, ‘I pray to Allah to keep my soul in service for your cause. At lunchtime, I asked you about cheese. You said to me that it is an illness for which there is no cure and now I see it on the table-spread.’ He (the Imam) said, ‘It is harmful at lunch and useful in dinner and it increases the water of one’s back.’ It is narrated that harmfulness of cheese is in its crust.”

مجهول وآخره مرسل

Cheese with Walnut - Hadith 13101

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَكْلُ الْجَوْزِ فِي شِدَّةِ الْحَرِّ يُهَيِّجُ الْحَرَّ فِي الْجَوْفِ وَ يُهَيِّجُ الْقُرُوحَ عَلَى الْجَسَدِ وَ أَكْلُهُ فِي الشِّتَاءِ يُسَخِّنُ الْكُلْيَتَيْنِ وَ يَدْفَعُ الْبَرْدَ .

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ’Eating walnut in hot weather stirs heat inside and blisters on the body; but eating it in winter warms up the kidneys and repels cold.’”

ضعيف على المشهور

Cheese with Walnut - Hadith 13102

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْجُبُنُّ وَ الْجَوْزُ إِذَا اجْتَمَعَا فِي كُلِّ وَاحِدٍ مِنْهُمَا شِفَاءٌ وَ إِنِ افْتَرَقَا كَانَ فِي كُلِّ وَاحِدٍ مِنْهُمَا دَاءٌ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd ‘Abd al-’Aziz al-‘Abdiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When cheese and walnut come together in each of them there is a cure but separately each one has an illness with it.’”

ضعيف

Cheese with Walnut - Hadith 13103

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِدْرِيسَ بْنِ الْحَسَنِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْجَوْزَ وَ الْجُبُنَّ إِذَا اجْتَمَعَا كَانَا دَوَاءً وَ إِذَا افْتَرَقَا كَانَا دَاءً .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Idris ibn al-Hassan from ‘Ubayd ibn Zurarah who has said the following: “He (the Imam) (a. s.), has said, ‘Walnut and cheese together are medicine but separately they are ailments and diseases.’”

مجهول

Rice - Hadith 13104

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا يَأْتِينَا مِنْ نَاحِيَتِكُمْ شَيْ‏ءٌ أَحَبُّ إِلَيَّ مِنَ الْأَرُزِّ وَ الْبَنَفْسَجِ إِنِّي اشْتَكَيْتُ وَجَعِي ذَلِكَ الشَّدِيدَ فَأُلْهِمْتُ أَكْلَ الْأَرُزِّ فَأَمَرْتُ بِهِ فَغُسِلَ وَ جُفِّفَ ثُمَّ قُلِيَ وَ طُحِنَ فَجُعِلَ لِي مِنْهُ سَفُوفٌ بِزَيْتٍ وَ طَبِيخٌ أَتَحَسَّاهُ فَأَذْهَبَ اللَّهُ عَزَّ وَ جَلَّ عَنِّي بِذَلِكَ الْوَجَعَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from and al-Hassan ibn Ali ibn Faddal from Yunus ibn Ya’qub who has said the following: “Abu ‘Abd Allah (a. s.), has said, ’From your area no other thing comes more desirable to me than rice and viola. I had intense pain and I was inspired to eat rice. I ordered to wash it, dry it, and pick up to grind it, then in a powder form with oil and a mixture, I drank it. Allah, most Majestic, most Glorious, removed with it that pain.”’

موثق

Rice - Hadith 13105

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ وَ غَيْرِهِ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ زُرَارَةَ قَالَ رَأَيْتُ دَايَةَ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) تُلْقِمُهُ الْأَرُزَّ وَ تَضْرِبُهُ عَلَيْهِ فَغَمَّنِي مَا رَأَيْتُهُ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لِي أَحْسَبُكَ غَمَّكَ مَا رَأَيْتَ مِنْ دَايَةِ أَبِي الْحَسَنِ مُوسَى قُلْتُ لَهُ نَعَمْ جُعِلْتُ فِدَاكَفَقَالَ لِي نِعْمَ الطَّعَامُ الْأَرُزُّ يُوَسِّعُ الْأَمْعَاءَ وَ يَقْطَعُ الْبَوَاسِيرَ وَ إِنَّا لَنَغْبِطُ أَهْلَ الْعِرَاقِ بِأَكْلِهِمُ الْأَرُزَّ وَ الْبُسْرَ فَإِنَّهُمَا يُوَسِّعَانِ الْأَمْعَاءَ وَ يَقْطَعَانِ الْبَوَاسِيرَ .

2. Ali ibn Ibrahim has narrated from his father from ’Isma’il ibn Marrar and others from Yunus from Hisham ibn al-Hakam from Zurarah who has said the following: “I once saw the nurse of abu al-Hassan, Musa (a. s.), feed him rice with morsels and threw it on him. It made me upset and I went to see abu ‘Abd Allah (a. s.), who said to me, ‘I think what you have seen from the nurse of abu al-Hassan, Musa (a. s.), has made you upset.’ I replied, ‘Yes, I pray to Allah to keep my soul in service for your cause.’ He (the Imam) said, ‘Yes, food from rice expands the intestine and cuts down hemorrhoids. We deem people of Iraq as fortunate for their eating rice and fresh dates because they expand the intestine and cut down hemorrhoids.’”

مجهول كالحسن

Rice - Hadith 13106

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي سُلَيْمَانَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَجَاءَهُ رَجُلٌ فَقَالَ لَهُ إِنَّ ابْنَتِي قَدْ ذَبَلَتْ وَ بِهَا الْبَطَنُ فَقَالَ مَا يَمْنَعُكَ مِنَ الْأَرُزِّ بِالشَّحْمِ خُذْ حِجَاراً أَرْبَعاً أَوْ خَمْساً فَاطْرَحْهَا بِجَنْبِ النَّارِ وَ اجْعَلِ الْأَرُزَّ فِي الْقِدْرِ وَ اطْبُخْهُ حَتَّى يُدْرِكَ وَ خُذْ شَحْمَ كُلًى طَرِيّاً فَإِذَا بَلَغَ الْأَرُزُّ فَاطْرَحِ الشَّحْمَ فِي قَصْعَةٍ مَعَ الْحِجَارَةِ وَ كُبَّ عَلَيْهَا قَصْعَةً أُخْرَى ثُمَّ حَرِّكْهَا تَحْرِيكاً جَيِّداً وَ اضْبِطْهَا كَيْ لَا يَخْرُجَ بُخَارُهُ فَإِذَا ذَابَ الشَّحْمُ فَاجْعَلْهُ فِي الْأَرُزِّ ثُمَّ تَحَسَّاهُ .

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from abu Sulayman al-Hadhddha’ from Muhammad ibn al- Fayd who has said the following: “I once was with abu ‘Abd Allah (a. s.), that a man came to him (the Imam) and said, ‘My daughter has become weak and she is pregnant.’ He (the Imam) said, ‘What prevents you from feeding her rice with fat? Take four pieces of stone or five and place them near the fire. Cook the rice in a pot until it is cooked. Take the fresh fat of a kidney. When rice is cooked then place the fat in a pot with the stones, then cover it with another pot and stir it fairly well. Fix the pots so that no steam comes out. When the fat melts; then place it in the rice, then she can eat it (ingest it).”’

مجهول

Rice - Hadith 13107

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الطَّعَامُ الْأَرُزُّ وَ إِنَّا لَنَدَّخِرُهُ لِمَرْضَانَا .

4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from those who narrated to him who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Rice is very good food and we preserve it for our people who suffer from illnesses.’”

مرسل

Rice - Hadith 13108

عَنْهُ عَنْ يَحْيَى بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ نِعْمَ الطَّعَامُ الْأَرُزُّ وَ إِنَّا لَنُدَاوِي بِهِ مَرْضَانَا.

5. It is narrated from the narrator of the previous Hadith from Yahya ibn ‘Isa from those who narrated to him who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Rice is very good and we use it as medicine to cure our people from illness.’”

مجهول مرسل

Rice - Hadith 13109

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَجَعَ بَطْنِي فَقَالَ لِي خُذِ الْأَرُزَّ فَاغْسِلْهُ ثُمَّ جَفِّفْهُ فِي الظِّلِّ ثُمَّ رُضَّهُ وَ خُذْ مِنْهُ فِي كُلِّ غَدَاةٍ مِلْ‏ءَ رَاحَتِكَوَ زَادَ فِيهِ إِسْحَاقُ الْجَرِيرِيُّ تَقْلِيهِ قَلِيلًا وَزْنَ أُوقِيَّةٍ وَ اشْرَبْهُ .

6. It is narrated from the narrator of the previous Hadith from ‘Uthman ibn ‘Isa from Khalid ibn Najih who has said the following: “I once complained before abu ‘Abd Allah (a. s.), about pain in my belly. He (the Imam) said, ‘Take rice, wash it, then dry it in the shadow, crush it; then take one fill of your palm every morning.’ Ishaq al-Jaririy has added that it should be fried a little and taken one awqiyah to drink.”

مجهول

Rice - Hadith 13110

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ حُمْرَانَ قَالَ كَانَ بِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَجَعُ الْبَطْنِ فَأَمَرَ أَنْ يُطْبَخَ لَهُ الْأَرُزُّ وَ يُجْعَلَ عَلَيْهِ السُّمَّاقُ فَأَكَلَهُ فَبَرَأَ .

7. A number of our people have narrated from Sahl ibn Ziyad from ibn Faddal from Tha’labah ibn Maymun from Humran who has said the following: “Abu ‘ Abd Allah (a. s.), once experienced pain in his belly and he ordered to cook rice for him (the Imam) with sumac on it, and after eating it the pain went away from him (the Imam).’”

ضعيف على المشهور

The Chickpea (Garbanzo Bean) - Hadith 13111

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ نَادِرٍ الْخَادِمِ قَالَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) يَأْكُلُ الْحِمِّصَ الْمَطْبُوخَ قَبْلَ الطَّعَامِ وَ بَعْدَهُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from Nadir al-Khadim who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), would eat cooked chickpeas before and after food.’”

مجهول

The Chickpea (Garbanzo Bean) - Hadith 13112

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النَّاسَ يَرْوُونَ أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ إِنَّ الْعَدَسَ بَارَكَ عَلَيْهِ سَبْعُونَ نَبِيّاً فَقَالَ هُوَ الَّذِي يُسَمُّونَهُ عِنْدَكُمُ الْحِمِّصَ وَ نَحْنُ نُسَمِّيهِ الْعَدَسَ .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘People narrate that the Holy Prophet has said, “Seventy Prophets have blessed chickpeas.’” He (the Imam) said, ‘This is what you call chickpeas but we call it lintels.’”

حسن

The Chickpea (Garbanzo Bean) - Hadith 13113

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ رِفَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا عَافَى أَيُّوبَ ( عليه السلام ) نَظَرَ إِلَى بَنِي إِسْرَائِيلَ قَدِ ازْدَرَعَتْ فَرَفَعَ طَرْفَهُ إِلَى السَّمَاءِ وَ قَالَ إِلَهِي وَ سَيِّدِي عَبْدُكَ أَيُّوبُ الْمُبْتَلَى عَافَيْتَهُ وَ لَمْ يَزْدَرِعْ شَيْئاً وَ هَذَا لِبَنِي إِسْرَائِيلَ زَرْعٌفَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا أَيُّوبُ خُذْ مِنْ سُبْحَتِكَ كَفّاً فَابْذُرْهُ وَ كَانَتْ سُبْحَتُهُ فِيهَا مِلْحٌ فَأَخَذَ أَيُّوبُ ( عليه السلام ) كَفّاً مِنْهَا فَبَذَرَهُ فَخَرَجَ هَذَا الْعَدَسُ وَ أَنْتُمْ تُسَمُّونَهُ الْحِمِّصَ وَ نَحْنُ نُسَمِّيهِ الْعَدَسَ .

3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from fadalah from Rifa‘ah who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘When Allah, most Blessed, most High, granted good health to Ayyub (a. s.), he looked to the Israelites who had their plantations. He raised his eyes to the sky and said, ‘O Lord, my Master, this is Your slave Ayyub who was in suffering and You granted him good health but he does not have any plantation. These are people of banu Israel who have their plantations.’ Allah, most Majestic, most Glorious, sent him revelation that said, ‘Take a handful from you rosary beads and use it as seed .’ His rosary beads had salt in it, Ayyub (a. s.), took a handful from it and used it as seed and what grew was this lintel. You call it chickpeas and we call it lintels.’”

صحيح

The Chickpea (Garbanzo Bean) - Hadith 13114

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ الْحِمِّصُ جَيِّدٌ لِوَجَعِ الظَّهْرِ وَ كَانَ يَدْعُو بِهِ قَبْلَ الطَّعَامِ وَ بَعْدَهُ .

4. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘Chickpeas are good cures for back pain and he (the Imam) would ask for it before and after food.’”

صحيح

The Lintels - Hadith 13115

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَكْلُ الْعَدَسِ يُرِقُّ الْقَلْبَ وَ يُكْثِرُ الدَّمْعَةَ .

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘ Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ’Eating lintels softens the heart and increases tears.’”

ضعيف على المشهور

The Lintels - Hadith 13116

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ فُرَاتِ بْنِ أَحْنَفَ أَنَّ بَعْضَ بَنِي إِسْرَائِيلَ شَكَا إِلَى اللَّهِ عَزَّ وَ جَلَّ قَسْوَةَ الْقَلْبِ وَ قِلَّةَ الدَّمْعَةِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنْ كُلِ الْعَدَسَ فَأَكَلَ الْعَدَسَ فَرَقَّ قَلْبُهُ وَ جَرَتْ دَمْعَتُهُ .

2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Furat ibn Ahnaf (in a Maqtu ’ manner) who has said the following: “A certain person of the Israelites complained before Allah, most Majestic, most Glorious, about hardheartedness and lack of tears. Allah, most Majestic, most Glorious, revealed to him to eat lintels. He followed the instruction and his tears began to flow.’”

ضعيف

The Lintels - Hadith 13117

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَكَا رَجُلٌ إِلَى نَبِيِّ اللَّهِ ( صلى الله عليه وآله ) قَسَاوَةَ الْقَلْبِ فَقَالَ لَهُ عَلَيْكَ بِالْعَدَسِ فَإِنَّهُ يُرِقُّ الْقَلْبَ وَ يُسْرِعُ الدَّمْعَةَ .

3. It is narrated from the narrator of the previous Hadith from Muhammad ibn Ali from Muhammad ibn al-Fudayl from ‘Abd al-Rahman ibn Zayd who has said the following: “Abu ‘Abd Allah (a. s.), has said that once a man complained before the Holy Prophet, about hardheartedness. He (the Messenger of Allah) told him to eat lintels; it softens the heart and makes tears to flow quicker.’”

ضعيف

The Lintels - Hadith 13118

عَنْهُ عَنْ دَاوُدَ بْنِ إِسْحَاقَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ قَالَ أَكَلْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع مَرَقَةً بِعَدَسٍ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ هَؤُلَاءِ يَقُولُونَ إِنَّ الْعَدَسَ قَدَّسَ عَلَيْهِ ثَمَانُونَ نَبِيّاً قَالَ كَذَبُوا لَا وَ اللَّهِ وَ لَا عِشْرُونَ نَبِيّاً .وَ رُوِيَ أَنَّهُ يُرِقُّ الْقَلْبَ وَ يُسْرِعُ الدَّمْعَةَ .

4. It is narrated from the narrator of the previous Hadith from Dawud ibn Ishaq al-Hadhdha’ from Muhammad ibn al-Fayd who has said the following: “I once ate with abu ‘Abd Allah (a. s.), broth with lintels and I said, ‘I pray to Allah to keep my soul in service for your cause, these people say that lintels are blessed by seventy Prophets.’ He (the Imam) said, ‘They have spoken a lie, no, by Allah not even twenty Prophets have done so.’ It is narrated that it softens the heart and makes the tears to flow quicker.”

مجهول وآخره مرسل

The Broad Beans and the Kidney Beans - Hadith 13119

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عُمَرَ بْنِ سَلَمَةَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَكْلُ الْبَاقِلَّى يُمَخِّخُ السَّاقَيْنِ وَ يَزِيدُ فِي الدِّمَاغِ وَ يُوَلِّدُ الدَّمَ الطَّرِيَّ .

1. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Musa ibn Ja‘far from Muhammad ibn al-Hassan from ‘Umar ibn Salmah from Muhammad ibn ‘Abd Allah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Eating broad beans grows bone marrows of the legs, adds in the brain and produces fresh blood.”’

مجهول

The Broad Beans and the Kidney Beans - Hadith 13120

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ أَكْلُ الْبَاقِلَّى يُمَخِّخُ السَّاقَيْنِ وَ يُوَلِّدُ الدَّمَ الطَّرِيَّ .

2. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘Eating broad beans grows the bone marrow of the legs and produces fresh blood.’”

صحيح

The Broad Beans and the Kidney Beans - Hadith 13121

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَالِحِ بْنِ عُقْبَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلُوا الْبَاقِلَّى بِقِشْرِهِ فَإِنَّهُ يَدْبُغُ الْمَعِدَةَ .

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from certain persons of his people from Salih ibn ‘Uqbah who has said the following: “I once, heard abu ‘Abd Allah (a. s.), saying, ‘Eat broad beans with its peels. It cleanses (tans) the stomach.’”

ضعيف

The Broad Beans and the Kidney Beans - Hadith 13122

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللُّوبِيَاءِ يَطْرُدُ الرِّيَاحَ الْمُسْتَبْطِنَةَ .

4. Ali ibn Muhammad from Sahl ibn Ziyad from ibn abu Najran from those whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Kidney beans dispel gases from the belly.’”

ضعيف على المشهور

Al-Mash (Peeled Black beans) - Hadith 13123

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْجَلَّابِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ شَكَا رَجُلٌ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) الْبَهَقَ فَأَمَرَهُ أَنْ يَطْبُخَ الْمَاشَ وَ يَتَحَسَّاهُ وَ يَجْعَلَهُ فِي طَعَامِهِ .

1. Muhammad ibn Yahya has narrated from Muhammad ibn Musa from Ahmad ibn al-Hassan al-Jallab certain persons of our people who have said the following: “Once a man complained before abu al-Hassan (a. s.), about vitiligo (white spots on one’s skin) and he (the Imam) commanded him to cook al-Mash then drink it and make it a part of his food.”

مجهول

Al-Jawars - Hadith 13124

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ حَدَّثَنِي مَنْ أَكَلَ مَعَ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) هَرِيسَةً بِالْجَاوَرْسِ وَ قَالَ أَمَا إِنَّهُ طَعَامٌ لَيْسَ فِيهِ ثِقَلٌ وَ لَا لَهُ غَائِلَةٌ وَ إِنَّهُ أَعْجَبَنِي فَأَمَرْتُ أَنْ يُتَّخَذَ لِي وَ هُوَ بِاللَّبَنِ أَنْفَعُ وَ أَلْيَنُ فِي الْمَعِدَةِ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ayyub ibn Nuh who has said the following: “I once ate Harisah (mashed meat and grains) with al-Jawars with abu ‘ Abd Allah (a. s.), and he (the Imam) said, ‘It is a kind of food which is not heavy or troublesome. I like it so I ordered to use it with my food, however, with milk it is more beneficial and soft on stomach.”’

ضعيف

Al-Jawars - Hadith 13125

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ مَرِضْتُ بِالْمَدِينَةِ فَانْطَلَقَ بَطْنِي فَوَصَفَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) سَوِيقَ الْجَاوَرْسِ وَ أَمَرَنِي أَنْ آخُذَ سَوِيقَ الْجَاوَرْسِ وَ أَشْرَبَهُ بِمَاءِ الْكَمُّونِ فَفَعَلْتُ فَأَمْسَكَ بَطْنِي وَ عُوفِيتُ .

2. Muhammad ibn Yahya has narrated from certain persons of our people from Ali ibn Hassan from ‘Abd al-Rahman ibn al-Kathir who has said the following: “I once became ill in al-Madinah because of diarrhea and abu ‘Abd Allah (a. s.), described for me how to prepare a sawiq (fried flour) of al-Jawars and commanded me to use sawiq of al- Jawars and drink it with water of al-Kamun (cumin). I followed the instruction and the diarrhea stopped.’”

ضعيف

The Dates - Hadith 13126

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ مُيَسِّرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ أَوْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَلْيَنْظُرْ أَيُّها أَزْكى طَعاماً فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ قَالَ أَزْكَى طَعَاماً التَّمْرُ .

1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ibrahim ibn ‘Uqbah from Muyassir from Muhammad ibn ‘Abd ‘Abd al-’Aziz from his father who has said the following: “About the meaning of the words of Allah, most Majestic, most Glorious, ‘. . . he must find clean and pure food and must bring thereof for you for your sustenance 5 (18:9) abu Ja‘far, or abu ‘Abd Allah, ‘Alayhim al-Salam, has said, ‘Dates are the most pure food.’”

مجهول

The Dates - Hadith 13127

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ عَنْبَسَةَ بْنِ بِجَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا قُدِّمَ إِلَى رَسُولِ اللَّهِ ( عليه السلام ) طَعَامٌ فِيهِ تَمْرٌ إِلَّا بَدَأَ بِالتَّمْرِ .

2. It is narrated from the narrator of the previous Hadith from his father from ibn Sinan from Ibrahim ibn Mehzam from ‘ Anbasah ibn Bijad who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Whenever food was brought to the Messenger of Allah in which there were dates, he began with dates.’”

ضعيف على المشهور

The Dates - Hadith 13128

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يُحِبُّ أَنْ يَرَى الرَّجُلَ تَمْرِيّاً لِحُبِّ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) التَّمْرَ .

3. Ali ibn Ibrahim has narrated from his father from Hanan ibn Sadir from his father who has said the following: “Ali ibn al-Husayn, ‘Alayhim al-Salam, loved to see a man who liked (worked with) dates because of the love of the Messenger for Allah for dates.’”

حسن أو موثق

The Dates - Hadith 13129

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عُقْبَةَ بْنِ بَشِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ دَخَلْنَا عَلَيْهِ فَاسْتَدْعَى بِتَمْرٍ فَأَكَلْنَا ثُمَّ ازْدَدْنَا مِنْهُ ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنِّي أُحِبُّ الرَّجُلَ أَوْ قَالَ يُعْجِبُنِي الرَّجُلُ إِذَا كَانَ تَمْرِيّاً .

4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Urn ay r from abu al-Mighra’ from certain persons of his people from ‘Uqbah ibn Bashir who has said the following: “Once we visited abu Ja‘far (a. s.), and he (the Imam) asked for dates which we then ate with him (the Imam), but quite a lot of it. The Imam then said that the Messenger of Allah has said, ‘I like a man who is a man of dates (likes dates).”’

مرسل مجهول

The Dates - Hadith 13130

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ أَبِي عَمْرٍو عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَيْرُ تُمُورِكُمُ الْبَرْنِيُّ يَذْهَبُ بِالدَّاءِ وَ لَا دَاءَ فِيهِ وَ يَذْهَبُ بِالْإِعْيَاءِ وَ لَا ضَرَرَ لَهُ وَ يَذْهَبُ بِالْبَلْغَمِ وَ مَعَ كُلِّ تَمْرَةٍ حَسَنَةٌوَ فِي رِوَايَةٍ أُخْرَى يَهْنَأُ وَ يَمْرَأُ وَ يَذْهَبُ بِالْإِعْيَاءِ وَ يُشْبِعُ .

5. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from abu ‘Amr from a man who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The best of your dates is al- Barniy (a certain kind of date) which removes illnesses and there is no illness in it. It takes away fatigue, there is no harm in it, and it dissolves phlegm. With every date there is one good deed.’ In another Hadith it is said that dates give one delight, palatability, take away fatigue and satisfy one’s hunger.’”

مجهول وآخره مرسل

The Dates - Hadith 13131

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الرَّازِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) وَ بَيْنَ يَدَيْهِ تَمْرٌ بَرْنِيٌّ وَ هُوَ مُجِدٌّ فِي أَكْلِهِ يَأْكُلُهُ بِشَهْوَةٍ فَقَالَ لِي يَا سُلَيْمَانُ ادْنُ فَكُلْ قَالَ فَدَنَوْتُ مِنْهُ فَأَكَلْتُ مَعَهُ وَ أَنَا أَقُولُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَرَاكَ تَأْكُلُ هَذَا التَّمْرَ بِشَهْوَةٍ فَقَالَ نَعَمْ إِنِّي لَأُحِبُّهُقَالَ قُلْتُ وَ لِمَ ذَاكَ قَالَ لِأَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ تَمْرِيّاً وَ كَانَ عَلِيٌّ ( عليه السلام ) تَمْرِيّاً وَ كَانَ الْحَسَنُ ( عليه السلام ) تَمْرِيّاً وَ كَانَ أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ ( عليه السلام ) تَمْرِيّاً وَ كَانَ زَيْنُ الْعَابِدِينَ ( عليه السلام ) تَمْرِيّاً وَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) تَمْرِيّاً وَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تَمْرِيّاً وَ كَانَ أَبِي ( عليه السلام ) تَمْرِيّاً وَ أَنَا تَمْرِيٌّ وَ شِيعَتُنَا يُحِبُّونَ التَّمْرَ لِأَنَّهُمْ خُلِقُوا مِنْ طِينَتِنَا وَ أَعْدَاؤُنَا يَا سُلَيْمَانُ يُحِبُّونَ الْمُسْكِرَ لِأَنَّهُمْ خُلِقُوا مِنْ مَارِجٍ مِنْ نَارٍ .

6. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ’Isma‘il al-Raziy from Sulayman ibn Ja‘far al- Ja‘fariy who has said the following: “Once I visited abu al-Hassan, al-Rida’ (a. s.), and there were barniy dates in front of him. He (the Imam) seemed assiduous in eating it with zest. He (the Imam) said, ‘O Sulayman come close and eat.’ I then went close and ate thereof saying, ‘I pray to Allah to keep my soul in service for your cause, I see you eat it with great zest.’ He (the Imam) said, ‘Yes, because I love it.’ He (the narrator) has said, that I asked, ‘Why is it so?’ He (the Imam) said, ‘It is because the Messenger of Allah liked dates. Ali (a. s.), liked dates. Al-Hassan liked dates, abu ‘Abd Allah, al-Husayn liked dates, Zayn al-‘Abidin liked dates, Abu Ja‘far, liked dates, abu ‘Abd Allah, liked dates, my father liked dates, I like dates and our followers like dates because they are created from our clay; and our enemies, O Sulayman like intoxicants because they are created from smokeless fire.’”

ضعيف على المشهور

The Dates - Hadith 13132

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ التَّمْرُ الْبَرْنِيُّ يُشْبِعُ وَ يَهْنَأُ وَ يَمْرَأُ وَ هُوَ الدَّوَاءُ وَ لَا دَاءَ لَهُ يَذْهَبُ بِالْعَيَاءِ وَ مَعَ كُلِّ تَمْرَةٍ حَسَنَةٌ .

7. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from Hisham ibn al-Hakam from Zurarah who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘ Al-Barniy dates give one delight, and palatability. It is a medicine without illness. It takes away fatigue and with every date there is one good deed.’”

مجهول

The Dates - Hadith 13133

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ خَطَّابٍ الْحَلَّالِ عَنْ عَلَاءِ بْنِ رَزِينٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا عَلَاءُ هَلْ تَدْرِي مَا أَوَّلُ شَجَرَةٍ نَبَتَتْ عَلَى وَجْهِ الْأَرْضِ قُلْتُ اللَّهُ وَ رَسُولُهُ وَ ابْنُ رَسُولِهِ أَعْلَمُ قَالَ إِنَّهَا الْعَجْوَةُ فَمَا خَلَصَ فَهُوَ الْعَجْوَةُ وَ مَا كَانَ غَيْرَ ذَلِكَ فَإِنَّمَا هُوَ مِنَ الْأَشْبَاهِ .

8. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from Ali ibn Khattab al-Hallal from al-‘ Ala’ ibn Razin who has said the following: “Abu ‘Abd Allah (a. s.), once said to me, ‘O ‘Ala’, do you know what was the first tree that grew on earth?’ I replied, ‘Allah, His Messenger and the child of His Messenger know best. He (the Imam) said, ‘It was al-‘Ajwah. What is pure is al-‘Ajwah (a certain kind of date) and whatever is other than this they are only of the similar one’s.’”

ضعيف

The Dates - Hadith 13134

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ الْعَجْوَةَ وَ الْعَتِيقَ مِنَ السَّمَاءِ قُلْتُ وَ مَا الْعَتِيقُ قَالَ الْفَحْلُ .

9. It is narrated from the narrator of the previous Hadith from his father from Hammad ibn ‘Isa from Rib‘iy from ‘Abd Allah ibn al- Fudayl who has said the following: “Abu Ja‘far (a. s.), has said, ‘Allah, most Majestic, most Glorious, sent al-‘Ajwah and al-‘Atiq from the sky.’ I then asked, ‘What is al-‘Atiq ?’ He (the Imam) said, ‘It is the male.’”

حسن

The Dates - Hadith 13135

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَجْوَةُ هِيَ أُمُّ التَّمْرِ الَّتِي أَنْزَلَهَا اللَّهُ عَزَّ وَ جَلَّ لآِدَمَ ( عليه السلام ) مِنَ الْجَنَّةِ .

10. Muhammad ibn Yahya One Hundred and Twenty Muhammad ibn al-Husayn from ‘Abd al- Rahman ibn abu Hashim from abu Khadijah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘al-‘Ajxvah is the mother of dates which Allah, most Majestic, most Glorious, sent for Adam from paradise.’”

مختلف فيه

The Dates - Hadith 13136

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَجْوَةُ أُمُّ التَّمْرِ وَ هِيَ الَّتِي أَنْزَلَهَا اللَّهُ عَزَّ وَ جَلَّ مِنَ الْجَنَّةِ لآِدَمَ ( عليه السلام ) وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ ما قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوها قائِمَةً عَلى أُصُولِها قَالَ يَعْنِي الْعَجْوَةَ .

11. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Ahmad ibn ‘A’idh from abu Khadijah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘al-‘Ajwah is the mother of dates. It is the date that Allah, most Majestic, most Glorious, sent from paradise for Adam (a. s.), as mentioned in His words, ‘. . . whatever you cut down of palm trees and left standing on their trunks’ is a reference to al-‘Ajwah.’”

ضعيف على المشهور

The Dates - Hadith 13137

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ كَانَتْ نَخْلَةُ مَرْيَمَ ( عليها السلام ) الْعَجْوَةَ وَ نَزَلَتْ فِي كَانُونَ وَ نَزَلَ مَعَ آدَمَ ( عليه السلام ) الْعَتِيقُ وَ الْعَجْوَةُ وَ مِنْهَا تَفَرَّقَ أَنْوَاعُ النَّخْلِ .

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Mu’ammar ibn Khallad who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘The palm tree of Mary was al-‘Ajwah which was sent in the month of Kanun (one of the months of winter). With Adam al-‘Atiq and al- ‘Ajwah were sent, from these other kinds of palm trees spread.’”

صحيح

The Dates - Hadith 13138

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ قَالَ أَخَذْنَا مِنَ الْمَدِينَةِ نَوَى الْعَجْوَةِ فَغَرَسَهُ صَاحِبٌ لَنَا فِي بُسْتَانٍ فَخَرَجَ مِنْهُ السُّكَّرُ وَ الْهِيرُونُ وَ الشِّهْرِيزُ وَ الصَّرَفَانُ وَ كُلُّ ضَرْبٍ مِنَ التَّمْرِ .

13. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Abd al-Rahman ibn abu Hashim from abu Khadijah who has said the following: “Once we took date-stones of al-‘ Ajwah from al-Madinah and a friend of us planted them in a garden. What grew thereof was al-Sukkar, al-Hirun, al-Shahriz and al-Sarfan (names of certain kinds of dates) and all kinds of dates.’”

مختلف فيه

The Dates - Hadith 13139

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّرَفَانُ سَيِّدُ تُمُورِكُمْ .

14. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Al-Sarfan is the master of your dates.’”

حسن

The Dates - Hadith 13140

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ جَمِيعاً عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ لَمَّا قَدِمَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْحِيرَةَ رَكِبَ دَابَّتَهُ وَ مَضَى إِلَى الْخَوَرْنَقِ فَنَزَلَ فَاسْتَظَلَّ بِظِلِّ دَابَّتِهِ وَ مَعَهُ غُلَامٌ لَهُ أَسْوَدُ فَرَأَى رَجُلًا مِنْ أَهْلِ الْكُوفَةِ قَدِ اشْتَرَى نَخْلًا فَقَالَ لِلْغُلَامِ مَنْ هَذَا فَقَالَ لَهُ هَذَا جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام )فَجَاءَ بِطَبَقٍ ضَخْمٍ فَوَضَعَهُ بَيْنَ يَدَيْهِ فَقَالَ لِلرَّجُلِ مَا هَذَا فَقَالَ هَذَا الْبَرْنِيُّ فَقَالَ فِيهِ شِفَاءٌ وَ نَظَرَ إِلَى السَّابِرِيِّ فَقَالَ مَا هَذَا فَقَالَ السَّابِرِيُّ فَقَالَ هَذَا عِنْدَنَا الْبِيضُ وَ قَالَ لِلْمُشَانِ مَا هَذَا فَقَالَ الرَّجُلُ الْمُشَانُ فَقَالَ ( عليه السلام ) هَذَا عِنْدَنَا أُمُّ جِرْذَانَ وَ نَظَرَ إِلَى الصَّرَفَانِ فَقَالَ مَا هَذَا فَقَالَ الرَّجُلُ الصَّرَفَانُ فَقَالَ هُوَ عِنْدَنَا الْعَجْوَةُ وَ فِيهِ شِفَاءٌ .

15. Al-Husayn ibn Muhammad has narrated from Ahmad ibn Ishaq and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Tsma‘il all from Sa‘dan ibn Muslim from certain persons of our people who has said the following: “When abu ‘ Abd Allah (a. s.), went to al-Hirah, he (the Imam) rode a stumper and with him (the Imam) was a black slave. A man from al-Kufah who had bought a garden of palm trees saw him (the Imam). The man asked the slave, ‘Who is he?’ He replied, ‘He is Ja‘far ibn Muhammad (a. s.) .’ He then brought a large tray and placed it before him (the Imam). He (the Imam) asked, ‘What is this?’ He replied, ‘It is al-Barniy .’ He (the Imam) said, ‘In it there is a cure/ He (the Imam) then looked at al-Saberiy and asked, ‘What is this?’ He replied, ‘It is al-Saberiy .’ He (the Imam) said, ‘We call it al-Biyd .’ About al-Mushan he (the Imam) asked, ‘What is this?’ He replied, ‘It is al-Mushan .’ He (the Imam) said, ‘We call it ‘Umm Jirdhan.’ He (the Imam) looked at al-Sarfan and asked, ‘What is this?’ He replied, ‘It is al-Sarfan .’ He (the Imam) said, ‘We call it al-‘Ajwah and in it there is a cure.”’

مجهول

The Dates - Hadith 13141

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُكِرَتِ التُّمُورُ عِنْدَهُ فَقَالَ الْوَاحِدُ عِنْدَكُمْ أَطْيَبُ مِنَ الْوَاحِدِ عِنْدَنَا وَ الْجَمِيعُ عِنْدَنَا أَطْيَبُ مِنَ الْجَمِيعِ عِنْدَكُمْ .

16. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “Once dates were mentioned before abu ‘Abd Allah (a. s.), and he said, ‘One with you is better than one with us and all which are with us are better than all that are with you.’”

حسن

The Dates - Hadith 13142

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ عَنْ أَبِي سُلَيْمَانَ الْحَمَّارِ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَجَاءَنَا بِمَضِيرَةٍ وَ طَعَامٍ بَعْدَهَا ثُمَّ أَتَى بِقِنَاعٍ مِنْ رُطَبٍ عَلَيْهِ أَلْوَانٌ فَجَعَلَ ( عليه السلام ) يَأْخُذُ بِيَدِهِ الْوَاحِدَةَ بَعْدَ الْوَاحِدَةِ فَيَقُولُ أَيَّ شَيْ‏ءٍ تُسَمُّونَ هَذَا فَنَقُولُ كَذَا وَ كَذَا حَتَّى أَخَذَ وَاحِدَةً فَقَالَ مَا تُسَمُّونَ هَذِهِ فَقُلْنَا الْمُشَانَ فَقَالَ نَحْنُ نُسَمِّيهَا أُمَّ جِرْذَانَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أُتِيَ بِشَيْ‏ءٍ مِنْهَا فَأَكَلَ مِنْهَا وَ دَعَا لَهَا فَلَيْسَ شَيْ‏ءٌ مِنْ نَخْلٍ أَحْمَلَ مِنْهَا .

17. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Abd Allah ibn Muhammad al-Hajj al from abu Sulayman al- Hammar who has said the following: “Once we were with abu ‘Abd Allah (a. s.), and Mudayrah (a certain sauce) was brought then food, then a basket of dates of several colors was brought. He (the Imam) then picked up one by one and asked, ‘What do you call it?’ and we said that we call it so and so, until he (the Imam) picked up one more and asked, ‘What do you call this?’ We replied, ‘We call it al-Mushan .’ He (the Imam) said, ‘We call it ‘Umm Jirdhan. A certain amount of it was brought to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and he ate a few from it and prayed because of it; therefore, no other palm tree bears as much dates as this.’”

صحيح

The Dates - Hadith 13143

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأُتِيَ بِرُطَبٍ فَجَعَلَ يَأْكُلُ مِنْهُ وَ يَشْرَبُ الْمَاءَ وَ يُنَاوِلُنِي الْإِنَاءَ فَأَكْرَهُ أَنْ أَرُدَّهُ فَأَشْرَبُ حَتَّى فَعَلَ ذَلِكَ مِرَاراً قَالَ فَقُلْتُ إِنِّي كُنْتُ صَاحِبَ بَلْغَمٍ فَشَكَوْتُ إِلَى أَهْرَنَ طَبِيبِ الْحَجَّاجِ فَقَالَ لِي أَ لَكَ نَخْلٌ فِي بُسْتَانٍ قُلْتُ نَعَمْ قَالَ فِيهِ نَخْلٌ قُلْتُ نَعَمْ فَقَالَ لِي عُدَّ عَلَيَّ مَا فِيهِفَعَدَدْتُ حَتَّى بَلَغْتُ الْهِيرُونَ فَقَالَ لِي كُلْ مِنْهُ سَبْعَ تَمَرَاتٍ حِينَ تُرِيدُ أَنْ تَنَامَ وَ لَا تَشْرَبِ الْمَاءَ فَفَعَلْتُ وَ كُنْتُ أُرِيدُ أَنْ أَبْصُقَ فَلَا أَقْدِرُ عَلَى ذَلِكَ فَشَكَوْتُ إِلَيْهِ ذَلِكَ فَقَالَ لِي اشْرَبِ الْمَاءَ قَلِيلًا وَ أَمْسِكْ حَتَّى يَعْتَدِلَ طَبْعُكَ فَفَعَلْتُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَمَّا أَنَا فَلَوْ لَا الْمَاءُ مَا بَالَيْتُ أَلَّا أَذُوقَهُ .

18. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Tha’labah ibn Maymun from ‘Ammar al-Sabatiy who has said the following: “I once was with abu ‘Abd Allah (a. s.), when fresh dates were brought. He (the Imam) began to eat, drink water and gave to me the bowl of water and I disliked to decline. Therefore, I drank until he (the Imam) did it several times. I then said, ‘I experience increased phlegm, and I complained about it before Ahran, the physician of al-Hajjaj and he asked me, “Do you have palm trees in the garden?” I replied, “Yes, there are.” He asked me to name them and I named until I mentioned al- Hirun (a certain tree) and he said, “Eat seven dates thereof when going to bed and do not drink water.” I followed his instruction and I did not have any moisture in my mouth to spit. I complained before him and he said drink a small amount of water and hold back from drinking more until your condition is balanced.’ Abu ‘Abd Allah (a. s.), said, ‘I without water do not even mind if I did not taste it.’”

موثق

The Dates - Hadith 13144

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ فِي كُلِّ يَوْمٍ سَبْعَ تَمَرَاتٍ عَجْوَةٍ عَلَى الرِّيقِ مِنْ تَمْرِ الْعَالِيَةِ لَمْ يَضُرَّهُ سَمٌّ وَ لَا سِحْرٌ وَ لَا شَيْطَانٌ .

19. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from al-Dihqan from Durust ibn abu Mansur from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one eats seven dates everyday of al-‘Ajwah of al-‘Aliyah (name of a place in al-Madinah), poison, magic and Satan do not harm him.’”

ضعيف

The Dates - Hadith 13145

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زِيَادِ بْنِ مَرْوَانَ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ سَبْعَ تَمَرَاتٍ عَجْوَةٍ عِنْدَ مَنَامِهِ قَتَلْنَ الدِّيدَانَ مِنْ بَطْنِهِ .

20. It is narrated from the narrator of the previous Hadith from Ya’qub ibn from Ziyad ibn Marwan al-Qandiy from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Eating seven dates of al-‘Ajwah at bed time kill the worms in one’s belly.”’

موثق

Chapters on fruits - Hadith 13146

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ عَنْ أَحْمَدَ بْنِ يَحْيَى الطَّحَّانِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَمْسٌ مِنْ فَوَاكِهِ الْجَنَّةِ فِي الدُّنْيَا الرُّمَّانُ الْإِمْلِيسِيُّ وَ التُّفَّاحُ الشَّيْسَقَانُ وَ السَّفَرْجَلُ وَ الْعِنَبُ الرَّازِقِيُّ وَ الرُّطَبُ الْمُشَانُ .

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Ahmad ibn Sulayman from Ahmad ibn Yahya al-Tahhan from those who narrated to him who has said the following: Abu ‘Abd Allah (a. s.), has said, ‘Five kinds of fruit are from paradise: Pomegranates of ‘Imlisiy, apples of al-Shaysaqan, quince, grapes of al-Raziqiy and fresh dates of al-Mushan.’”

مجهول مرسل

Chapters on fruits - Hadith 13147

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ عَبْدِ الْعَزِيزِ بْنِ زَكَرِيَّا اللُّؤْلُؤِيِّ عَنْ سُلَيْمَانَ بْنِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا الْجَارُودِ يُحَدِّثُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَرْبَعَةٌ نَزَلَتْ مِنَ الْجَنَّةِ الْعِنَبُ الرَّازِقِيُّ وَ الرُّطَبُ الْمُشَانُ وَ الرُّمَّانُ الْإِمْلِيسِيُّ وَ التُّفَّاحُ الشَّيْسَقَانُ .

2. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Ja‘far from ‘Abd ‘Abd al-’Aziz ibn Zakariya al-Lu’lu’iy from Sulayman ibn al-Mufaddal who has said the following: “I heard abu al-Jarud narrate from abu Ja‘far (a. s.), saying, ‘Four kinds of fruit came from paradise: There were grapes of al-Raziqiy, fresh dates of al-Mushan, pomegranates of al-Tmlisiy and apples of al-Shaysaqan.’”

ضعيف

Chapters on fruits - Hadith 13148

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَكْرَهُ تَقْشِيرَ الثَّمَرَةِ .

3. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), disliked the peeling of fruits.’”

ضعيف على المشهور

Chapters on fruits - Hadith 13149

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحُسَيْنِ بْنِ الْمُنْذِرِ عَمَّنْ ذَكَرَهُ عَنْ فُرَاتِ بْنِ أَحْنَفَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِكُلِّ ثَمَرَةٍ سَمّاً فَإِذَا أَتَيْتُمْ بِهَا فَمَسُّوهَا بِالْمَاءِ أَوِ اغْمِسُوهَا فِي الْمَاءِ يَعْنِي اغْسِلُوهَا .

4. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from al-Husayn ibn al-Mundhir from those whom he has mentioned from Furat ibn Ahnaf who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Every fruit has poison. When you get them make them touch the water or immerse them in water, that is, wash them.’”

ضعيف

Grapes - Hadith 13150

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الرَّبِيعِ الْمُسْلِيِّ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَمَّنْ رَأَى أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَأْكُلُ الْخُبْزَ بِالْعِنَبِ .

1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al- Rabi ‘ al-Musliy from Ma‘ruf ibn Kharrabudh from those who had seen ’Amir al-Mu’minin (a. s.), eating bread with grapes.”

مجهول

Grapes - Hadith 13151

عَنْهُ عَنِ الْقَاسِمِ الزَّيَّاتِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُوسَى بْنِ الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا حَسَرَ الْمَاءُ عَنْ عِظَامِ الْمَوْتَى فَرَأَى ذَلِكَ نُوحٌ ( عليه السلام ) جَزِعَ جَزَعاً شَدِيداً وَ اغْتَمَّ لِذَلِكَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ هَذَا عَمَلُكَ بِنَفْسِكَ أَنْتَ دَعَوْتَ عَلَيْهِمْ فَقَالَ يَا رَبِّ إِنِّي أَسْتَغْفِرُكَ وَ أَتُوبُ إِلَيْكَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنْ كُلِ الْعِنَبَ الْأَسْوَدَ لِيَذْهَبَ غَمُّكَ .

2. It is narrated from the narrator of the previous Hadith from al-Qasim al-Zayyat from Aban ibn ‘Uthman from Musa ibn al-‘Ala’ who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘When water dried up and bones of the dead bodies were unveiled, Nuh (a. s.), became extremely unhappy and sad. Allah, most Majestic, most Glorious, sent him revelation that said, ‘This is your own act. It was you who prayed against them.’ Nuh said, ‘My Lord, I ask You to forgive me and I turn to You (for kindness).’ Allah, most Majestic, most Glorious, sent him revelation to eat black grapes.’”

مجهول

Grapes - Hadith 13152

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يُعْجِبُهُ الْعِنَبُ فَكَانَ يَوْماً صَائِماً فَلَمَّا أَفْطَرَ كَانَ أَوَّلُ مَا جَاءَ الْعِنَبُ أَتَتْهُ أُمُّ وَلَدٍ لَهُ بِعُنْقُودِ عِنَبٍ فَوَضَعَتْهُ بَيْنَ يَدَيْهِ فَجَاءَ سَائِلٌ فَدَفَعَهُ إِلَيْهِ فَدَسَّتْ أُمُّ وَلَدِهِ إِلَى السَّائِلِ فَاشْتَرَتْهُ مِنْهُ ثُمَّ أَتَتْهُ بِهِ فَوَضَعَتْهُ بَيْنَ يَدَيْهِ فَجَاءَ سَائِلٌ آخَرُ فَأَعْطَاهُ إِيَّاهُ فَفَعَلَتْ أُمُّ الْوَلَدِ كَذَلِكَ ثُمَّ أَتَتْهُ بِهِ فَوَضَعَتْهُ بَيْنَ يَدَيْهِ فَجَاءَ سَائِلٌ آخَرُ فَأَعْطَاهُ فَفَعَلَتْ أُمُّ الْوَلَدِ مِثْلَ ذَلِكَ فَلَمَّا كَانَ فِي الْمَرَّةِ الرَّابِعَةِ أَكَلَهُ ( عليه السلام ).

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hisham ibn Salim who has said the following: “Ali ibn al-Husayn, ‘Alayhim al-Salam, liked grapes. One day he fasted and when it was the time to break his fast, the first thing that was brought to him was grapes. A mother of his child brought a bunch of grapes and placed before him. A beggar came and he (the Imam) give it to him. The mother of his child managed to buy it secretly from the beggar. She then placed it before him (the Imam). Another beggar came and he (the Imam) give it to the beggar. The mother of his child again secretly bought it from the beggar. She placed it before him (the Imam). Another beggar came and he (the Imam) give it to the beggar and she again secretly bought and placed it before him (the Imam). In the fourth time he (the Imam) (a. s.), was able to eat it.’”

حسن

Grapes - Hadith 13153

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ شَكَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ إِلَى اللَّهِ عَزَّ وَ جَلَّ الْغَمَّ فَأَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ بِأَكْلِ الْعِنَبِ .

4. A number of our people have narrated from Ahmad ibn Muhammad from Bakr ibn Salih in a marfu ‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One of the Prophets complained before Allah, most Majestic, most Glorious, about sadness and Allah, most Majestic, most Glorious, commanded him to eat grapes.’”

ضعيف

Grapes - Hadith 13154

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ بَقَّاحٍ عَنْ هَارُونَ بْنِ الْخَطَّابِ عَنْ أَبِي الْحَسَنِ الرَّسَّانِ قَالَ كُنْتُ أَرْعَى جِمَالِي فِي طَرِيقِ الْخَوَرْنَقِ فَبَصُرْتُ بِقَوْمٍ قَادِمِينَ فَمِلْتُ إِلَى بَعْضِ مَنْ مَعَهُمْ فَقُلْتُ مَنْ هَؤُلَاءِ فَقَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام ) وَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ قُدِّمَ بِهِمَا عَلَى الْمَنْصُورِقَالَ فَسَأَلْتُ عَنْهُمْ مِنْ بَعْدُ فَقِيلَ لِي إِنَّهُمْ نَزَلُوا بِالْحِيرَةِ فَبَكَّرْتُ لِأُسَلِّمَ عَلَيْهِمْ فَدَخَلْتُ فَإِذَا قُدَّامَهُمْ سِلَالٌ فِيهَا رُطَبٌ قَدْ أُهْدِيَتْ إِلَيْهِمْ مِنَ الْكُوفَةِ فَكُشِفَتْ قُدَّامَهُمْ فَمَدَّ يَدَهُ جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام ) فَأَكَلَ وَ قَالَ لِي كُلْ ثُمَّ قَالَ لِعَبْدِ اللَّهِ بْنِ الْحَسَنِ يَا أَبَا مُحَمَّدٍ مَا تَرَى مَا أَحْسَنَ هَذَا الرُّطَبَ ثُمَّ الْتَفَتَ إِلَيَّ جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام ) فَقَالَ لِي يَا أَهْلَ الْكُوفَةِ فُضِّلْتُمْ عَلَى النَّاسِ فِي المَطْعَمِ بِثَلَاثٍ سَمَكِكُمْ هَذَا الْبُنَانِيِّ وَ عِنَبِكُمْ هَذَا الرَّازِقِيِّ وَ رُطَبِكُمْ هَذَا الْمُشَانِ .

5. Muhammad ibn Yahya has narrated from Musa ibn al-Husayn from certain persons of his people from ibn al-Qaddah from Harun ibn al-Khattab from abu al-Hassan al-Rassan who has said the following: “I once was grazing my camels on the road of al-Khawarnaq (name of a place) and I saw a group of people coming. I then asked a man among them, ‘Who are these people?’ He replied, ‘They are Ja‘far ibn Muhammad (a. s.), and ‘Abd Allah ibn al-Hassan who are summoned by al-Mansur.’ Afterward I asked about them and it was said that they are in al-Hirah.’ The next morning I went to offer them greeting of peace. When I was there, I saw baskets before them with fresh dates given to them as gift from al-Kufah. The baskets were opened before them. Ja‘far ibn Muhammad, ‘Alayhim al-Salam, extended his hand and ate, then said to me, ‘Eat.’ He (the Imam) then said to ‘Abd Allah ibn al-Hassan, ‘O abu Muhammad, what do you say about these fine fresh dates?’ Ja‘far ibn Muhammad (a. s.), then turned to me and said, ‘O people of al-Kufah, you have been given preference over other people in matters of food by three things: Your fish, al-Bunaniy, your grapes, this al- Raziqiy and your fresh dates, this al-Mushan.’”

مجهول

Grapes - Hadith 13155

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ قَالَ حَدَّثَنِي عِيسَى بْنُ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ دَخَلَ أَبُو عُكَّاشَةَ بْنُ مِحْصَنٍ الْأَسَدِيُّ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَدَّمَ إِلَيْهِ عِنَباً وَ قَالَ لَهُ حَبَّةً حَبَّةً يَأْكُلُ الشَّيْخُ الْكَبِيرُ وَ الصَّبِيُّ الصَّغِيرُ وَ ثَلَاثَةً وَ أَرْبَعَةً يَأْكُلُ مَنْ يَظُنُّ أَنَّهُ لَا يَشْبَعُ وَ كُلْهُ حَبَّتَيْنِ حَبَّتَيْنِ فَإِنَّهُ مُسْتَحَبٌّ .

6. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad, from Ali ibn al-Sindiy who has said, that narrated to me ‘Isa ibn Ibrahim from his father from his grandfather who has said the following: “Once abu ‘Ukashah ibn Mihsan al-Asadiy visited abu Ja‘far (a. s.), then grapes were brought for him and he (the Imam) said to him, ‘An old man and small children eat one piece after one piece. Three and three pieces or four pieces at a time eating is the manner of a person who thinks that he cannot become satisfied but you can eat two pieces at a time because it is preferable.’”

ضعيف على المشهور

The Raisins - Hadith 13156

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنِ اصْطَبَحَ بِإِحْدَى وَ عِشْرِينَ زَبِيبَةً حَمْرَاءَ لَمْ يَمْرَضْ إِلَّا مَرَضَ الْمَوْتِ إِنْ شَاءَ اللَّهُ .

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘One who eats twenty- one pieces of red raisins every morning before breakfast will not become ill except the illness to die, by the will of Allah.”’

ضعيف على المشهور

The Raisins - Hadith 13157

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِحْدَى وَ عِشْرُونَ زَبِيبَةً حَمْرَاءَ فِي كُلِّ يَوْمٍ عَلَى الرِّيقِ تَدْفَعُ جَمِيعَ الْأَمْرَاضِ إِلَّا مَرَضَ الْمَوْتِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘Eating twenty-one pieces of red raisins every day before breakfast dispels all kinds of illnesses except the illness of death.’”

ضعيف

The Raisins - Hadith 13158

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ حَدَّثَنِي رَجُلٌ مِنْ أَهْلِ مِصْرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الزَّبِيبُ يَشُدُّ الْعَصَبَ وَ يَذْهَبُ بِالنَّصَبِ وَ يُطَيِّبُ النَّفَسَ .

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “A man from Egypt narrated to me that abu ‘Abd Allah (a. s.), has said, ‘Raisins strengthen nerves, dispels illness and make one’s breathe pleasant.’”

مجهول

The Raisins - Hadith 13159

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ فُلَانٍ الْمِصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الزَّبِيبُ الطَّائِفِيُّ يَشُدُّ الْعَصَبَ وَ يَذْهَبُ بِالنَّصَبِ وَ يُطَيِّبُ النَّفَسَ .

4. A number of our people have narrated from Sahl ibn Ziyad from Ya’qub Yazid from Ahmad ibn Muhammad from ibn abu Nasr from Fulan al-Misriy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Raisin of Taef strengthens nerves, removes troubles and makes one’s breath pleasant.’”

ضعيف على المشهور

The Pomegranate - Hadith 13160

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكُمْ بِالرُّمَّانِ فَإِنَّهُ لَمْ يَأْكُلْهُ جَائِعٌ إِلَّا أَجْزَأَهُ وَ لَا شَبْعَانُ إِلَّا أَمْرَأَهُ .

1. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Ibrahim ibn ‘Abd al-Hamid who has said the following: “I once heard Aba ‘Abdillah (a. s.), saying, ‘ 'You should eat pomegranate, for no one who is hungry eats it except that it will satisfy him, and no one who is full eats it except that it will make him feel more fulfilled.'"

حسن أو موثق

The Pomegranate - Hadith 13161

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْفَاكِهَةُ مِائَةٌ وَ عشْرُونَ لَوْناً سَيِّدُهَا الرُّمَّانُ .

2. Ali ibn Ibrahim has narrated from his Harun ibn Muslim from Mas’adah ibn Ziyad who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Fruits are of one hundred twenty colors [kinds] and the best of them is the pomegranate.’”

حسن أو موثق

The Pomegranate - Hadith 13162

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولَانِ مَا عَلَى وَجْهِ الْأَرْضِ ثَمَرَةٌ كَانَتْ أَحَبَّ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنَ الرُّمَّانِ وَ كَانَ وَ اللَّهِ إِذَا أَكَلَهَا أَحَبَّ أَنْ لَا يَشْرَكَهُ فِيهَا أَحَدٌ .

3. A number of our people have narrated from Ahmad ibn Abi ‘Abdillah from his father from Fadhalah bin Ayyub from ‘Umar bin Aban al-Kalbi who has said the following: “I once heard Aba Ja‘far, and Aba ‘Abdillah AS, saying, ‘No other fruit on earth was as much desirable to the Messenger of Allah SAW, as pomegranate and by Allah, he [the Messenger of Allah] preferred to not share it with anyone.’”

صحيح

The Pomegranate - Hadith 13163

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مِمَّا أَوْصَى بِهِ آدَمُ ( عليه السلام ) هِبَةَ اللَّهِ أَنْ قَالَ لَهُ عَلَيْكَ بِالرُّمَّانِ فَإِنَّكَ إِنْ أَكَلْتَهُ وَ أَنْتَ جَائِعٌ أَجْزَأَكَ وَ إِنْ أَكَلْتَهُ وَ أَنْتَ شَبْعَانُ أَمْرَأَكَ .

4. It is narrated from the narrator of the previous Hadith from Muhammad ibn ‘Isa from al-Dihqan from Durust from Ibrahim ibn ‘Abd al-Hamid who has said the following: “Abu al-Hassan (a. s.), has said, ‘Of the matters that Adam said in his will to Hibbatullah was his saying, ‘You must eat pomegranate; if you eat it when you are hungry, it is sufficient; and if you eat when satisfied it is pleasant to you.’”

ضعيف

The Pomegranate - Hadith 13164

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ شَيْ‏ءٍ أُشَارَكُ فِيهِ أَبْغَضَ إِلَيَّ مِنَ الرُّمَّانِ وَ مَا مِنْ رُمَّانَةٍ إِلَّا وَ فِيهَا حَبَّةٌ مِنَ الْجَنَّةِ فَإِذَا أَكَلَهَا الْكَافِرُ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مَلَكاً فَانْتَزَعَهَا مِنْهُ .

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘There is nothing I hate sharing more than pomegranate and in every pomegranate there is one seed from paradise, thus when an unbeliever eats it, Allah, most Majestic, most Glorious, sends an angel to take it from him.’”

حسن

The Pomegranate - Hadith 13165

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ مُفَضَّلٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ طَعَامٍ آكُلُهُ إِلَّا وَ أَنَا أَشْتَهِي أَنْ أُشَارَكَ فِيهِ أَوْ قَالَ يَشْرَكَنِي فِيهِ إِنْسَانٌ إِلَّا الرُّمَّانَ فَإِنَّهُ لَيْسَ مِنْ رُمَّانَةٍ إِلَّا وَ فِيهَا حَبَّةٌ مِنَ الْجَنَّةِ .

6. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar, from Muhammad ibn Salim, from Ahmad ibn al-Nadr from Mufaddal who has said the following: “I once heard abu ‘Abd Allah (a. s.), state this Hadith. ‘I like to share with someone every food that I eat,’ or that he (the Imam) said, ‘A human being shares with me except pomegranate. In every pomegranate there is a grain from paradise.’”

مختلف فيه

The Pomegranate - Hadith 13166

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا أَكَلَ الرُّمَّانَ بَسَطَ تَحْتَهُ مِنْدِيلًا فَسُئِلَ عَنْ ذَلِكَ فَقَالَ إِنَّ فِيهِ حَبَّاتٍ مِنَ الْجَنَّةِ.فَقِيلَ لَهُ إِنَّ الْيَهُودَ وَ النَّصَارَى وَ مَنْ سِوَاهُمْ يَأْكُلُونَهُ فَقَالَ إِذَا كَانَ ذَلِكَ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مَلَكاً فَانْتَزَعَهَا مِنْهُ لِكَيْلَا يَأْكُلَهَا

7. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin when eating pomegranate would spread a handkerchief. He was asked about it and he replied, ‘There is a grain from paradise in it.’ It was said that Jews, Christians and others eat it. He (the Imam) said, ‘When that happens Allah, most Majestic, most Glorious, sends an angel to remove it thereof so he will not eat it.’”

موثق

The Pomegranate - Hadith 13167

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ حَبَّةً مِنْ رُمَّانٍ أَمْرَضَتْ شَيْطَانَ الْوَسْوَسَةِ أَرْبَعِينَ يَوْماً .

8. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Mansur ibn Hazim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one eats a grain of pomegranate it makes the Satan of temptation sick for forty days.’”

صحيح

The Pomegranate - Hadith 13168

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ النَّوْفَلِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ فِي يَدِهِ رُمَّانَةٌ فَقَالَ يَا مُعَتِّبُ أَعْطِهِ رُمَّانَةً فَإِنِّي لَمْ أُشْرَكْ فِي شَيْ‏ءٍ أَبْغَضَ إِلَيَّ مِنْ أَنْ أُشْرَكَ فِي رُمَّانَةٍثُمَّ احْتَجَمَ وَ أَمَرَنِي أَنْ أَحْتَجِمَ فَاحْتَجَمْتُ ثُمَّ دَعَا بِرُمَّانَةٍ أُخْرَى ثُمَّ قَالَ يَا يَزِيدُ أَيُّمَا مُؤْمِنٍ أَكَلَ رُمَّانَةً حَتَّى يَسْتَوْفِيَهَا أَذْهَبَ اللَّهُ عَزَّ وَ جَلَّ الشَّيْطَانَ عَنْ إِنَارَةِ قَلْبِهِ أَرْبَعِينَ صَبَاحاً وَ مَنْ أَكَلَ اثْنَتَيْنِ أَذْهَبَ اللَّهُ عَزَّ وَ جَلَّ الشَّيْطَانَ عَنْ إِنَارَةِ قَلْبِهِ مِائَةَ يَوْمٍ وَ مَنْ أَكَلَ ثَلَاثاً حَتَّى يَسْتَوْفِيَهَا أَذْهَبَ اللَّهُ عَزَّ وَ جَلَّ الشَّيْطَانَ عَنْ إِنَارَةِ قَلْبِهِ سَنَةً وَ مَنْ أَذْهَبَ اللَّهُ الشَّيْطَانَ عَنْ إِنَارَةِ قَلْبِهِ سَنَةً لَمْ يُذْنِبْ وَ مَنْ لَمْ يُذْنِبْ دَخَلَ الْجَنَّةَ .

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa Ahmad ibn Muhammad from Muhammad ibn al-Hassan all from Muhammad ibn ’Isma‘il ibn Bazi‘ from Salih ibn ‘Uqbah from Yazid ibn ‘Abd al-Malik al-Nawfaliy who has said the following: “I once visited abu ‘Abd Allah (a. s.), and there was a pomegranate in his hand. He (the Imam) said, ‘O Mu‘attib give him a pomegranate; sharing of no other thing is more hateful to me than sharing a pomegranate.’ He (the Imam) then applied cupping and I also applied cupping. He (the Imam) then asked for another pomegranate. He (the Imam) then said, ‘O Yazid, if any believing person eats a pomegranate completely, Allah, most Majestic, most Glorious, dispels Satan from the brightness of his heart for forty days. If one eats two pieces completely Allah, most Majestic, most Glorious, dispels Satan from the bright part of his heart for one hundred days. If one eats three pomegranates completely, Allah, most Majestic, most Glorious, removes Satan from the brightness of his heart for one year. One from the brightness of whose heart Allah, most Majestic, most Glorious, removes Satan, he does not commit sins and one who does not commit sins enters paradise.”’*

ضعيف

The Pomegranate - Hadith 13169

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكُمْ بِالرُّمَّانِ الْحُلْوِ فَكُلُوهُ فَإِنَّهُ لَيْسَتْ مِنْ حَبَّةٍ تَقَعُ فِي مَعِدَةِ مُؤْمِنٍ إِلَّا أَبَادَتْ دَاءً وَ أَطْفَأَتْ شَيْطَانَ الْوَسْوَسَةِ عَنْهُ .

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘You must eat sweet pomegranate. Every grain that reaches the stomach of a believing person; it abolishes the illnesses and extinguishes the temptation of Satan thereof.’”

صحيح

The Pomegranate - Hadith 13170

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ أَكَلَ رُمَّانَةً عَلَى الرِّيقِ أَنَارَتْ قَلْبَهُ أَرْبَعِينَ يَوْماً .

11. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘If one eats a pomegranate before breakfast his heart remains bright for forty days.’”

حسن

The Pomegranate - Hadith 13171

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ أَبِي سَعِيدٍ الرَّقَّامِ عَنْ صَالِحِ بْنِ عُقْبَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلُوا الرُّمَّانَ بِشَحْمِهِ فَإِنَّهُ يَدْبُغُ الْمَعِدَةَ وَ يَزِيدُ فِي الذِّهْنِ .

12. Ali ibn Muhammad ibn Bandar has narrated from his father from Muhammad ibn Ali al-Hamadaniy from Sa‘id al-Raqqam from Salih ibn ‘Uqbah who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘Eat pomegranate with its flesh; it tans (cleans) the stomach and increases the brain’s ability.’”

ضعيف

The Pomegranate - Hadith 13172

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُوا الرُّمَّانَ الْمُزَّ بِشَحْمِهِ فَإِنَّهُ دِبَاغٌ لِلْمَعِدَةِ .

13. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Eat sour-sweet pomegranate with its flesh; it tans (cleanses) the stomach.’”

ضعيف

The Pomegranate - Hadith 13173

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُكِرَ الرُّمَّانُ الْحُلْوُ فَقَالَ الْمُزُّ أَصْلَحُ فِي الْبَطْنِ .

14. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ibrahim ibn ‘Abd al-Hamid from al-Walid ibn Sabih who has said the following: “Once sweet pomegranate was mentioned and abu ‘Abd Allah (a. s.), said, ‘Sour-sweet pomegranate is more suitable for the stomach.’” Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Ibrahim ibn ‘ Abd al-Hamid from al-Walid ibn Sabih from abu ‘ Abd Allah (a. s.), has narrated from a similar Hadith.”

حسن أو موثق

The Pomegranate - Hadith 13174

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ بَقَّاحٍ عَنْ صَالِحِ بْنِ عُقْبَةَ الْخَيَّاطِ أَوِ الْقَمَّاطِ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ أَكَلَ رُمَّانَةً أَنَارَتْ قَلْبَهُ وَ مَنْ أَنَارَ اللَّهُ قَلْبَهُ بَعُدَ الشَّيْطَانُ عَنْهُ قُلْتُ أَيَّ الرُّمَّانِ جُعِلْتُ فِدَاكَ فَقَالَ سُورَانِيَّكُمْ هَذَا .

15. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ibn Baqqah from Salih ibn ‘Uqbah al-Khayyat or al-Qammat from Yazid ibn ‘Abd al-Malik who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘If one eats pomegranate his heart becomes bright and whosoever’s heart Allah brightens Satan is kept away from him.’ I then asked, ‘What kind of pomegranate is this? I pray to Allah to keep my soul in service for your cause? He (the Imam) said, ‘It is the one from Sur (name of a place near Baghdad), this one?”

ضعيف

The Pomegranate - Hadith 13175

عَنْهُ عَنِ النَّهِيكِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ زِيَادِ بْنِ مَرْوَانَ الْقَنْدِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَعْنِي الْأَوَّلَ يَقُولُ مَنْ أَكَلَ رُمَّانَةً يَوْمَ الْجُمُعَةِ عَلَى الرِّيقِ نَوَّرَتْ قَلْبَهُ أَرْبَعِينَ صَبَاحاً فَإِنْ أَكَلَ رُمَّانَتَيْنِ فَثَمَانِينَ يَوْماً فَإِنْ أَكَلَ ثَلَاثاً فَمِائَةً وَ عِشْرِينَ يَوْماً وَ طُرِدَتْ عَنْهُ وَسْوَسَةُ الشَّيْطَانِ وَ مَنْ طُرِدَتْ عَنْهُ وَسْوَسَةُ الشَّيْطَانِ لَمْ يَعْصِ اللَّهَ عَزَّ وَ جَلَّ وَ مَنْ لَمْ يَعْصِ اللَّهَ أَدْخَلَهُ اللَّهُ الْجَنَّةَ .

16. It is narrated from the narrator of the previous Hadith from al-Nuhaykiy from ‘Ubayd Allah ibn Ahmad from Ziyad ibn Marwan al- Qandiy who has said the following: “I once heard abu al-Hassan, al-Awwal (a. s.), saying, ‘If one eats pomegranate on Friday before breakfast his heart becomes bright for forty mornings. If one eats two pomegranates, it then is eighty days, if one eats three pomegranates, it then is three hundred and twenty days and temptation of Satan is kept away from him. One from whom temptation of Satan is kept away he does not disobey Allah, most Majestic, most Glorious, and one who does not disobey Allah is admitted in paradise?”

موثق

The Pomegranate - Hadith 13176

عَنْهُ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَمْرِو بْنِ إِبْرَاهِيمَ عَنِ الْخُرَاسَانِيِّ قَالَ أَكْلُ الرُّمَّانِ الْحُلْوِ يَزِيدُ فِي مَاءِ الرَّجُلِ وَ يُحَسِّنُ الْوَلَدَ.

17. It is narrated from the narrator of the previous Hadith from al-Husayn ibn Sa‘id from ‘Amr ibn Ibrahim from al-Khurasaniy who has said the following: “He (the Imam) (a. s.), has said, ‘Eating sweet pomegranate increases one’s seed and forms the child well?”

صحيح على الظاهر

The Pomegranate - Hadith 13177

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ زِيَادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ دُخَانُ شَجَرِ الرُّمَّانِ يَنْفِي الْهَوَامَّ .

18. A number of our people have narrated from Sahl ibn Ziyad from Ibrahim ibn ‘Abd al-Rahman from Ziyad who has said the following: “Abu al-Hassan (a. s.), has said, ‘Smoke from the tree of pomegranate dispels vermin?”

ضعيف على المشهور

The Apple - Hadith 13178

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ التُّفَّاحُ نَضُوحُ الْمَعِدَةِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from ’Isma‘il ibn Jabir who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, The apple is a stomach cleanser.’”

ضعيف على المشهور

The Apple - Hadith 13179

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) يَقُولُ التُّفَّاحُ يَنْفَعُ مِنْ خِصَالٍ عِدَّةٍ مِنَ السَّمِّ وَ السِّحْرِ وَ اللَّمَمِ يَعْرِضُ مِنْ أَهْلِ الْأَرْضِ وَ الْبَلْغَمِ الْغَالِبِ وَ لَيْسَ شَيْ‏ءٌ أَسْرَعَ مِنْهُ مَنْفَعَةً .

2. Ahmad ibn Muhammad has narrated from Bakr ibn Salih from al-Ja‘fariy who has said the following: “I once heard abu al-Hassan, Musa (a. s.), saying, The apple has several benefits. It is beneficial against poison, magic and slight mental derangement, which is caused (spread) from the people of the earth and increased phlegm. No other thing is so quickly beneficial.’”

ضعيف

The Apple - Hadith 13180

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ قَالَ بَعَثَنِي الْمُفَضَّلُ بْنُ عُمَرَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِلَطَفٍ فَدَخَلْتُ عَلَيْهِ فِي يَوْمٍ صَائِفٍ وَ قُدَّامَهُ طَبَقٌ فِيهِ تُفَّاحٌ أَخْضَرُ فَوَ اللَّهِ إِنْ صَبَرْتُ أَنْ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَ تَأْكُلُ مِنْ هَذَا وَ النَّاسُ يَكْرَهُونَهُ فَقَالَ لِي كَأَنَّهُ لَمْ يَزَلْ يَعْرِفُنِي وُعِكْتُ فِي لَيْلَتِي هَذِهِ فَبَعَثْتُ فَأُتِيتُ بِهِ فَأَكَلْتُهُ وَ هُوَ يَقْلَعُ الْحُمَّى وَ يُسَكِّنُ الْحَرَارَةَفَقَدِمْتُ فَأَصَبْتُ أَهْلِي مَحْمُومِينَ فَأَطْعَمْتُهُمْ فَأَقْلَعَتِ الْحُمَّى عَنْهُمْ .

3. Ali ibn Muhammad ibn Bandar has narrated from his father from Muhammad ibn Ali al-Hamadaniy from ‘Abd Allah ibn Sinan from Durust ibn abu Mansur who has said the following: “Al-Mufaddal ibn ’Umar once sent me to abu ‘Abd Allah (a. s.), for a favor (from the Imam). I went to him (the Imam) on a summer day and before him there was a tray with green apples in it and I by Allah could hardly wait until I asked saying, ’I pray to Allah to keep my soul in service for your cause, do you eat this while people dislike it?’ He (the Imam) said, as if he still remembered me, ’Last night I had a fever so I sent for it and it was brought for me. I ate it and it cuts down the fever and calms down high temperature.’ I returned and found my family with fever. I fed them (such apples) and fever was cut off from them.”

ضعيف

The Apple - Hadith 13181

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زِيَادٍ الْقَنْدِيِّ قَالَ دَخَلْتُ الْمَدِينَةَ وَ مَعِي أَخِي سَيْفٌ فَأَصَابَ النَّاسُ بِرُعَافٍ فَكَانَ الرَّجُلُ إِذَا رَعَفَ يَوْمَيْنِ مَاتَ فَرَجَعْتُ إِلَى الْمَنْزِلِ فَإِذَا سَيْفٌ يَرْعُفُ رُعَافاً شَدِيداً فَدَخَلْتُ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) فَقَالَ يَا زِيَادُ أَطْعِمْ سَيْفاً التُّفَّاحَ فَأَطْعَمْتُهُ إِيَّاهُ فَبَرَأَ .

4. A number of our people have narrated from Sahl ibn Ziyad from Ya‘qub ibn Yazid from Ziyad al-Qandiy who has said the following: “I once entered al-Madinah with my brother Sayf. People suffered from nasal hemorrhage because of which a man after two days died. I returned to my lodging and found Sayf with nasal hemorrhage severely. I went to abu al-Hassan (a. s.). He (the Imam) said, ‘O Ziyad feed Sayf apples.’ I fed him apples and he got well.’”

ضعيف على المشهور

The Apple - Hadith 13182

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زِيَادِ بْنِ مَرْوَانَ قَالَ أَصَابَ النَّاسَ وَبَاءٌ بِمَكَّةَ فَكَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) فَكَتَبَ إِلَيَّ كُلِ التُّفَّاحَ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ziyad ibn Marwan who has said the following: “People in Makkah suffered plague. I wrote to abu al-Hassan (a. s.), about it and he (the Imam) wrote to me and said to eat apples.”

موثق

The Apple - Hadith 13183

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ رَعَفْتُ سَنَةً بِالْمَدِينَةِ فَسَأَلَ أَصْحَابُنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ شَيْ‏ءٍ يُمْسِكُ الرُّعَافَ فَقَالَ لَهُمُ اسْقُوهُ سَوِيقَ التُّفَّاحِ فَسَقَوْنِي فَانْقَطَعَ عَنِّي الرُّعَافُ .

6. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from ibn Bukayr who has said the following: “I one year suffered nasal hemorrhage in al-Madinah and our people asked abu ‘Abd Allah (a. s.), about something that can stop nose bleeding. He (the Imam) said, ‘Make him drink sawiq of apples (soup of apples).’ They followed the instruction and my nose bleeding stopped.’”

موثق كالصحيح

The Apple - Hadith 13184

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ مَا أَعْرِفُ لِلسُّمُومِ دَوَاءً أَنْفَعَ مِنْ سَوِيقِ التُّفَّاحِ .

7. Muhammad ibn Yahya has narrated from Muhammad ibn Musa from certain persons of our people in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘I do not know of anything more beneficial against poisoning than sawiq of apples.’”

مرفوع

The Apple - Hadith 13185

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَزِيدَ قَالَ كَانَ إِذَا لَسَعَ إِنْسَاناً مِنْ أَهْلِ الدَّارِ حَيَّةٌ أَوْ عَقْرَبٌ قَالَ اسْقُوهُ سَوِيقَ التُّفَّاحِ .

8. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ahmad ibn Muhammad ibn Yazid who has said the following: “Whenever a poisonous thing like snake or scorpion would bite anyone in the family he (the Imam) would say, ‘Make him drink sawiq of apples.’”

مجهول

The Apple - Hadith 13186

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْقَنْدِيِّ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُكِرَ لَهُ الْحُمَّى فَقَالَ ( عليه السلام ) إِنَّا أَهْلُ بَيْتٍ لَا نَتَدَاوَى إِلَّا بِإِفَاضَةِ الْمَاءِ الْبَارِدِ يُصَبُّ عَلَيْنَا وَ أَكْلِ التُّفَّاحِ.

9. A number of our people have narrated from Ahmad Ibn abu ‘Abd Allah from Ya’qub ibn Yazid from al-Qandiy from al-Mufaddal ibn ‘Umar who has said the following: “Once, fever was mentioned before abu ‘Abd Allah (a. s.). He (the Imam) said, ‘We are the people of the family who do not use any medicine for it except pouring cold water on us and eating apples.’”

مختلف فيه

The Apple - Hadith 13187

عَنْهُ عَنْ أَبِيهِ عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ يَعْلَمُ النَّاسُ مَا فِي التُّفَّاحِ مَا دَاوَوْا مَرْضَاهُمْ إِلَّا بِهِ.قَالَ وَ رَوَى بَعْضُهُمْ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَطْعِمُوا مَحْمُومِيكُمُ التُّفَّاحَ فَمَا مِنْ شَيْ‏ءٍ أَنْفَعَ مِنَ التُّفَّاحِ .

10. It is narrated from the narrator of the previous Hadith from Yunus from those whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Had people known that which is in apples they would not treat their patients with anything other than apples.’ He (the narrator) has said that certain ones have narrated from abu ‘Abd Allah (a. s.), who has said the following: “Feed apples to your people suffering from fever; no other thing is more beneficial than apples.’”

The Apple - Hadith 13188

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ كُلُوا التُّفَّاحَ فَإِنَّهُ يَدْبُغُ الْمَعِدَةَ .

11. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan Shammun from ‘Abd Allah ibn ‘Abd al- Rahman from Misma‘ ibn ‘Abd al-Malik who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘Eat apples; it tans (cleanses) the stomach.’”

ضعيف على المشهور

Quince - Hadith 13189

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَكْلُ السَّفَرْجَلِ قُوَّةٌ لِلْقَلْبِ الضَّعِيفِ وَ يُطَيِّبُ الْمَعِدَةَ وَ يُذَكِّي الْفُؤَادَ وَ يُشَجِّعُ الْجَبَانَ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ’Eating quince strengthens the weak heart, cleanses the stomach, purifies the mind and emboldens the coward/”

ضعيف

Quince - Hadith 13190

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ جَعْفَرُ بْنُ أَبِي طَالِبٍ عِنْدَ النَّبِيِّ ( صلى الله عليه وآله ) فَأُهْدِيَ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) سَفَرْجَلٌ فَقَطَعَ مِنْهُ النَّبِيُّ ( صلى الله عليه وآله ) قِطْعَةً وَ نَاوَلَهَا جَعْفَراً فَأَبَى أَنْ يَأْكُلَهَا فَقَالَ خُذْهَا وَ كُلْهَا فَإِنَّهَا تُذَكِّي الْقَلْبَ وَ تُشَجِّعُ الْجَبَانَوَ فِي رِوَايَةٍ أُخْرَى كُلْ فَإِنَّهُ يُصَفِّي اللَّوْنَ وَ يُحَسِّنُ الْوَلَدَ .

2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that Ja‘far ibn abu Talib was with the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and he presented quince to the Holy Prophet. The Holy Prophet cut one piece from it and gave it to Ja‘far but he declined to eat it. The Holy Prophet said, ‘Take and eat it. It makes the heart (mind) intelligent and emboldens a coward heart.’ In another Hadith it is said, ‘Eat it; it clears the color and beautifies the child (to be born).”’

ضعيف على المشهور

Quince - Hadith 13191

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ سَفَرْجَلَةً عَلَى الرِّيقِ طَابَ مَاؤُهُ وَ حَسُنَ وَلَدُهُ .

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one eats quince before breakfast his seed becomes fine and his child well-formed.’”

ضعيف على المشهور

Quince - Hadith 13192

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِجَعْفَرٍ يَا جَعْفَرُ كُلِ السَّفَرْجَلَ فَإِنَّهُ يُقَوِّي الْقَلْبَ وَ يُشَجِّعُ الْجَبَانَ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il ibn Bazi‘ from his uncle Hamzah ibn Bazi‘ who has said the following: “Abu Ibrahim (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said to Ja‘far, ‘O Ja‘far, eat quince; it strengthens the heart and emboldens the coward heart.’”

صحيح على الظاهر

Quince - Hadith 13193

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ سَفَرْجَلَةً أَنْطَقَ اللَّهُ عَزَّ وَ جَلَّ الْحِكْمَةَ عَلَى لِسَانِهِ أَرْبَعِينَ صَبَاحاً .

5. Ahmad ibn Muhammad from al-Hassan ibn Ali from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one eats quince Allah, most Majestic, most Glorious, makes his tongue to speak wisdom for forty mornings.’”

موثق كالصحيح

Quince - Hadith 13194

مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً إِلَّا وَ مَعَهُ رَائِحَةُ السَّفَرْجَلِ .

6. Muhammad ibn ‘Abd Allah ibn Ja‘far has narrated from his father from Ali ibn Sulayman ibn Rashid from Marwak ibn ‘Ubayd from those whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘There has not been any Prophet sent from Allah, most Majestic, most Glorious, who did not have the fragrance of quince.’”

مجهول

Quince - Hadith 13195

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام ) يَقُولُ السَّفَرْجَلُ يَذْهَبُ بِهَمِّ الْحَزِينِ كَمَا تَذْهَبُ الْيَدُ بِعَرَقِ الْجَبِينِ .

7. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from A number of his people from Ali ibn Asbat from abu Muhammad al-Jawhariy from Sufyan ibn ‘Uyaynah who has said the following: “I once heard Ja‘far ibn Muhammad (a. s.), saying, ‘Eating quince removes the intensity of sadness just as the hand wipes perspiration from the forehead.’”

مجهول

The Fig - Hadith 13196

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ التِّينُ يَذْهَبُ بِالْبَخَرِ وَ يَشُدُّ الْفَمَ وَ الْعَظْمَ وَ يُنْبِتُ الشَّعْرَ وَ يَذْهَبُ بِالدَّاءِ وَ لَا يُحْتَاجُ مَعَهُ إِلَى دَوَاءٍوَ قَالَ ( عليه السلام ) التِّينُ أَشْبَهُ شَيْ‏ءٍ بِنَبَاتِ الْجَنَّةِ.

1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “Abu al-Hassan, al-Rida 5 (a. s.), has said, Tigs remove bad-breath (halitosis), brings firmness to the teeth and bones, grows hairs and dispels illness and with it medicine is not needed. 5 He (the Imam) has said, ‘The fig is most similar to the plants of paradise. 5 ” Sahl ibn Ziyad has narrated from Ahmad ibn al-Ash‘ath from Ahmad ibn Muhammad ibn abu Nasr a similar Hadith.’”

حسن وآخره ضعيف على المشهور

The Pear - Hadith 13197

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُوا الْكُمَّثْرَى فَإِنَّهُ يَجْلُو الْقَلْبَ وَ يُسَكِّنُ أَوْجَاعَ الْجَوْفِ بِإِذْنِ اللَّهِ تَعَالَى .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from abu Basir who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘You can eat pears; it brightens the heart (mind) and calms down pains by the permission of Allah.’”

ضعيف

The Pear - Hadith 13198

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكُمَّثْرَى يَدْبُغُ الْمَعِدَةَ وَ يُقَوِّيهَا هُوَ وَ السَّفَرْجَلُ سَوَاءٌ وَ هُوَ عَلَى الشِّبَعِ أَنْفَعُ مِنْهُ عَلَى الرِّيقِ وَ مَنْ أَصَابَهُ طَخَاءٌ فَلْيَأْكُلْهُ يَعْنِي عَلَى الطَّعَامِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Abd Allah ibn Ja‘far from Muhammad ibn ‘Isa from al- Washsha’ from certain persons of our people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Pears tan (cleanses) the stomach and makes it strong. Pears and quince are the same. On a full stomach, it is more beneficial than before breakfast. If one feels depression and sadness in his heart he should eat pears after food.’”

مرسل

The Plum - Hadith 12592

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زِيَادٍ الْقَنْدِيِّ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) وَ بَيْنَ يَدَيْهِ تَوْرُ مَاءٍ فِيهِ إِجَّاصٌ أَسْوَدُ فِي إِبَّانِهِ فَقَالَ إِنَّهُ هَاجَتْ بِي حَرَارَةٌ وَ إِنَّ الْإِجَّاصَ الطَّرِيَّ يُطْفِئُ الْحَرَارَةَ وَ يُسَكِّنُ الصَّفْرَاءَ وَ إِنَّ الْيَابِسَ مِنْهُ يُسَكِّنُ الدَّمَ وَ يَسُلُّ الدَّاءَ الدَّوِيَّ .

1. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Ja‘far from Ya’qub ibn Yazid from Ziyad al-Qandiy who has said the following: “I once went to see abu al-Hassan, al-Awwal (a. s.), and before him (the Imam) there was a bowl with black plums in its time (season). He (the Imam) said, ‘It is because fever increased in my body and fresh plums lower down fever, calm down yellowness (stomach acid). Dry plums calm down blood (excitement) and remove reverberating illnesses/”

موثق

The Citron - Hadith 12593

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ الْوَشَّاءِ جَمِيعاً عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ كَانَ عِنْدِي ضَيْفٌ فَتَشَهَّى أُتْرُجّاً بِعَسَلٍ فَأَطْعَمْتُهُ وَ أَكَلْتُ مَعَهُ ثُمَّ مَضَيْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ إِذَا الْمَائِدَةُ بَيْنَ يَدَيْهِ فَقَالَ لِي ادْنُ فَكُلْ فَقُلْتُ إِنِّي أَكَلْتُ قَبْلَ أَنْ آتِيَكَ أُتْرُجّاً بِعَسَلٍ وَ أَنَا أَجِدُ ثِقْلَهُ لِأَنِّي أَكْثَرْتُ مِنْهُفَقَالَ يَا غُلَامُ انْطَلِقْ إِلَى الْجَارِيَةِ فَقُلْ لَهَا ابْعَثِي إِلَيْنَا بِحَرْفِ رَغِيفٍ يَابِسٍ مِنَ الَّذِي تُجَفِّفُهُ فِي التَّنُّورِ فَأُتِيَ بِهِ فَقَالَ لِي كُلْ مِنْ هَذَا الْخُبْزِ الْيَابِسِ فَإِنَّهُ يَهْضِمُ الْأُتْرُجَّ فَأَكَلْتُهُ ثُمَّ قُمْتُ فَكَأَنِّي لَمْ آكُلْ شَيْئاً .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Washsha’ all from Ali ibn abu Hamzah from abu Basir who has said the following: “There was a guest in my house who liked citron with honey. I served him and I ate with him; then I went to visit abu ‘ Abd Allah (a. s.), when the table-spread with food was before him (the Imam). He (the Imam) asked me to come close and eat. I said, ‘I just had citron with honey before coming and I feel heavy because I overate.’ He (the Imam) said, ‘O boy, go to the girl and tell her to send for me pieces of dry loaves of bread of that which she dries up in the oven.’ He brought it and he (the Imam) said to me, ’Eat from this dry bread; it helps one to digests citron.’ I ate it, then left and I felt as if I had not eaten anything.’”

ضعيف

The Citron - Hadith 12594

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بِأَيِّ شَيْ‏ءٍ يَأْمُرُكُمْ أَطِبَّاؤُكُمْ فِي الْأُتْرُجِّ فَقُلْتُ يَأْمُرُونَنَا أَنْ نَأْكُلَهُ قَبْلَ الطَّعَامِ فَقَالَ إِنِّي آمُرُكُمْ بِهِ بَعْدَ الطَّعَامِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Bakr ibn Salih from ‘Abd Allah ibn Ibrahim al-Ja‘fariy who has said the following: “Abu ’Abd Allah (a. s.), once asked, ‘What do your physicians recommend for you about citron?’ I replied, ‘They recommend us to eat citron before food.’ He (the Imam) said, ’I recommend you to eat it after food.’”

ضعيف

The Citron - Hadith 12595

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُوا الْأُتْرُجَّ بَعْدَ الطَّعَامِ فَإِنَّ آلَ مُحَمَّدٍ ( عليهم السلام ) يَفْعَلُونَ ذَلِكَ .

3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid, from al-Qasim ibn Yahya, from his grandfather, al- Hassan ibn Rashid, from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Eat citron after food; because Ale Muhammad (SAW), do so.’”

ضعيف

The Citron - Hadith 12596

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الْخُبْزُ الْيَابِسُ يَهْضِمُ الْأُتْرُجَّ .

4. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘Dry bread helps one to digests citron.’”

ضعيف على المشهور

The Citron - Hadith 12597

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّهُمْ يَزْعُمُونَ أَنَّ الْأُتْرُجَّ عَلَى الرِّيقِ أَجْوَدُ مَا يَكُونُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنْ كَانَ قَبْلَ الطَّعَامِ خَيْرٌ فَهُوَ بَعْدَ الطَّعَامِ خَيْرٌ وَ خَيْرٌ وَ أَجْوَدُ .

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamaniy who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘They think that citron before breakfast is in its best.’ Abu ‘Abd Allah (a. s.), said, ‘Before food it is good after food it better and best.’”

صحيح

The Citron - Hadith 12598

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يُعْجِبُهُ النَّظَرُ إِلَى الْأُتْرُجِّ الْأَخْضَرِ وَ التُّفَّاحِ الْأَحْمَرِ .

6. Ali ibn Ibrahim has narrated from his father from Ali ibn Muhammad al-Qasaniy from abu Ayyub al-Madiniy from Sulayman ibn Ja‘far al-Ja‘fariy who has said the following: “Abu al-Hassan, al-Rida’, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, liked to look at the green citron and red apple.’”

ضعيف

The Bananas - Hadith 12599

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ يَحْيَى بْنِ مُوسَى الصَّنْعَانِيِّ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) بِمِنًى وَ أَبُو جَعْفَرٍ الثَّانِي ( عليه السلام ) عَلَى فَخِذِهِ وَ هُوَ يُقَشِّرُ لَهُ مَوْزاً وَ يُطْعِمُهُ .

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Muhammad Ibn Abi ‘Umayr from Yahya ibn Musa, San’aniy who has said the following: “I once visited abu al-Hassan, al-Rida’ (a. s.), in Mina and abu Ja‘far, al-Thaniy was in his lap. He (the Imam) peeled banana and fed him (abu Ja‘far, al-Thaniy).”’

مجهول

The Bananas - Hadith 12600

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي أُسَامَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَرَّبَ إِلَيَّ مَوْزاً فَأَكَلْتُهُ .

2. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from abu ‘Usamah who has said the following: “I once visited abu ‘Abd Allah (a. s.). He brought banana nearer to me and I ate.’”

صحيح

The Bananas - Hadith 12601

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَحْيَى الصَّنْعَانِيِّ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) وَ هُوَ بِمَكَّةَ وَ هُوَ يُقَشِّرُ مَوْزاً وَ يُطْعِمُهُ أَبَا جَعْفَرٍ ( عليه السلام ) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ هَذَا الْمَوْلُودُ الْمُبَارَكُ قَالَ نَعَمْ يَا يَحْيَى هَذَا الْمَوْلُودُ الَّذِي لَمْ يُولَدْ فِي الْإِسْلَامِ مِثْلُهُ مَوْلُودٌ أَعْظَمُ بَرَكَةً عَلَى شِيعَتِنَا مِنْهُ .

3. A number of our people have narrated from Sahl ibn Ziyad Ali ibn Asbat from Yahya al-San’aniy who has said the following: “I once visited Abu al-Hassan, al-Rida’ (a. s.), in Makkah. He (the Imam) peeled banana and fed it to Abu Ja‘far, al-Thaniy (a. s.). I then said, ‘I pray to Allah to keep my soul in service for your cause, is this the blessed newborn?’ He (the Imam) said, ‘Yes, O Yahya, this is the newborn, the like of whom in greatness of blessing is not born in Islam for our Shi ’a.’”

ضعيف على المشهور

The Rowan, Mountain Ash - Hadith 13199

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ بُكَيْرٍ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْغُبَيْرَاءُ لَحْمُهُ يُنْبِتُ اللَّحْمَ وَ عَظْمُهُ يُنْبِتُ الْعَظْمَ وَ جِلْدُهُ يُنْبِتُ الْجِلْدَ وَ مَعَ ذَلِكَ [فَإِنَّهُ] يُسَخِّنُ الْكُلْيَتَيْنِ وَ يَدْبُغُ الْمَعِدَةَ وَ هُوَ أَمَانٌ مِنَ الْبَوَاسِيرِ وَ التَّقْتِيرِ وَ يُقَوِّي السَّاقَيْنِ وَ يَقْمَعُ عِرْقَ الْجُذَامِ .

1. Muhammad ibn Yahya has narrated from Muhammad ibn Musa from Ahmad ibn al-Hassan ibn Ali from his father from ibn Bukayr who has said the following: “I once heard abu ‘ Abd Allah (a. s.), saying, ‘The flesh of Rowan, mountain ash berry grows flesh, its bones grow bones and its peels grow skin, besides it warms up kidneys, tans (cleanses) the stomach and it is protection against hemorrhoid and al-Taqtir (intense anger, stint). It brings firmness to the legs and uproots the vein of leprosy.”’

ضعيف

The Melons - Hadith 13200

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ يَاسِرٍ الْخَادِمِ عَنِ الرِّضَا ( عليه السلام ) قَالَ الْبِطِّيخُ عَلَى الرِّيقِ يُورِثُ الْفَالِجَ نَعُوذُ بِاللَّهِ مِنْهُ .

1. Ali ibn Ibrahim has narrated from Yasar al-Khadim who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ’Eating melons before breakfast causes paralysis, may Allah grant us protection against it!”’

مجهول

The Melons - Hadith 13201

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْكُلُ الرُّطَبَ بِالْخِرْبِزِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from certain persons of his people who have said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would eat fresh dates with melons.’”

مرسل

The Melons - Hadith 13202

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْكُلُ الْبِطِّيخَ بِالتَّمْرِ .

3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would eat melons with dates.’”

ضعيف على المشهور

The Melons - Hadith 13203

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يُعْجِبُهُ الرُّطَبُ بِالْخِرْبِزِ .

4. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, liked fresh dates with melons.’”

ضعيف على المشهور

The Melons - Hadith 13204

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ أَكَلَ النَّبِيُّ ( صلى الله عليه وآله ) الْبِطِّيخَ بِالسُّكَّرِ وَ أَكَلَ الْبِطِّيخَ بِالرُّطَبِ .

5. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from ‘Ubayd Allah ibn ‘Abd Allah al-Dihqan from Durust from Ibrahim ibn ‘Abd al-Hamid who has said the following: “Abu al-Hassan, al-Awwal (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ate melons with sugar. He (the Messenger of Allah) ate melons with fresh dates.’”

ضعيف

The Herbs - Hadith 13205

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ هَارُونَ عَنْ مُوَفَّقٍ الْمَدِينِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ بَعَثَ إِلَيَّ الْمَاضِي ( عليه السلام ) يَوْماً فَأَجْلَسَنِي لِلْغَدَاءِ فَلَمَّا جَاءُوا بِالْمَائِدَةِ لَمْ يَكُنْ عَلَيْهَا بَقْلٌ فَأَمْسَكَ يَدَهُ ثُمَّ قَالَ لِلْغُلَامِ أَ مَا عَلِمْتَ أَنِّي لَا آكُلُ عَلَى مَائِدَةٍ لَيْسَ فِيهَا خُضْرَةٌ فَأْتِنِي بِالْخُضْرَةِ قَالَ فَذَهَبَ الْغُلَامُ فَجَاءَ بِالْبَقْلِ فَأَلْقَاهُ عَلَى الْمَائِدَةِ فَمَدَّ يَدَهُ ( عليه السلام ) حِينَئِذٍ وَ أَكَلَ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Harun from Muwaffaq al-Madiniy from his father from his grandfather who has said the following: “Abu al-Hassan, al-Madiy (a. s.), once sent for me and he made me to stay for lunch. When they brought the table-spread with food there were no herbs in it. He (the Imam) held his hand and said to the boy, ’Did you not know that I do not eat until there are green herbs on the table-spread, so bring for me fresh herbs. 5 The boy went, brought fresh herbs and placed it on the table-spread then he (the Imam) extended his hand and ate his lunch.’”

ضعيف

The Herbs - Hadith 13206

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانٍ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلَى الْمَائِدَةِ فَمَالَ عَلَى الْبَقْلِ وَ امْتَنَعْتُ أَنَا مِنْهُ لِعِلَّةٍ كَانَتْ بِي فَالْتَفَتَ إِلَيَّ فَقَالَ يَا حَنَانُ أَ مَا عَلِمْتَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) لَمْ يُؤْتَ بِطَبَقٍ إِلَّا وَ عَلَيْهِ بَقْلٌ قُلْتُ وَ لِمَ جُعِلْتُ فِدَاكَ فَقَالَ لِأَنَّ قُلُوبَ الْمُؤْمِنِينَ خَضِرَةٌ وَ هِيَ تَحِنُّ إِلَى أَشْكَالِهَا .

2. Ali ibn Ibrahim has narrated from his father from Hanan who has said the following: “Once I was with abu ‘ Abd Allah (a. s.), on the table-spread of food and he (the Imam) ate fresh herbs but I abstained because of a certain illness. He (the Imam) turned to me and said, ‘O Hanan, did you not know that whenever a package of food was brought to ’Amir al-Mu’minin it neccessarily had herbs in it?’ I then asked, T pray to Allah to keep my soul in service for your cause, why did it have to be as such?’ He (the Imam) said, ‘It is because the hearts of the believers are fresh, green and they incline to what is similar to it.’”

حسن أو موثق

The Endives - Hadith 13207

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُثَنَّى بْنِ الْوَلِيدِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ بَاتَ وَ فِي جَوْفِهِ سَبْعُ طَاقَاتٍ مِنَ الْهِنْدَبَاءِ أَمِنَ مِنَ الْقُولَنْجِ لَيْلَتَهُ تِلْكَ إِنْ شَاءَ اللَّهُ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Muthanna’ ibn al-Walid who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ’If one goes to sleep with seven leaves of endives in his belly he will remain safe from colic (colitis) pain that night by the will of Allah.’”

حسن

The Endives - Hadith 13208

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ خَالِدِ بْنِ مُحَمَّدٍ عَنْ جَدِّهِ سُفْيَانَ بْنِ السِّمْطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَحَبَّ أَنْ يَكْثُرَ مَاؤُهُ وَ وُلْدُهُ فَلْيُدْمِنْ أَكْلَ الْهِنْدَبَاءِ .

2. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from Ali ibn al-Hakam from Khalid ibn Muhammad from his grandfather, Sufyan ibn al-Simt who has said the following: “Abu ’Abd Allah (a. s.), has said, ’If one likes to increase his seed and children he should eat endives very often.’”

مجهول

The Endives - Hadith 13209

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَحَبَّ أَنْ يَكْثُرَ مَاؤُهُ وَ وُلْدُهُ فَلْيُكْثِرْ أَكْلَ الْهِنْدَبَاءِ .

3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ’If one likes to increase his seed and children he should eat endives very often.’”

ضعيف على المشهور

The Endives - Hadith 13210

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الْبَقْلُ الْهِنْدَبَاءُ وَ لَيْسَ مِنْ وَرَقَةٍ إِلَّا وَ عَلَيْهَا قَطْرَةٌ مِنَ الْجَنَّةِ فَكُلُوهَا وَ لَا تَنْفُضُوهَا عِنْدَ أَكْلِهَا قَالَ وَ كَانَ أَبِي ( عليه السلام ) يَنْهَانَا أَنْ نَنْفُضَهُ إِذَا أَكَلْنَاهُ .

4. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The endive is a very good herb. On every one of its leaves there is a drop of paradise, so you should eat it and do not shake it off when eating.’ He (the Imam) has said, ’My father (a. s.), prohibited us from shaking off when we were eating it.’”

ضعيف على المشهور

The Endives - Hadith 13211

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْهِنْدَبَاءُ سَيِّدُ الْبُقُولِ .

5. Ali ibn Ibrahim has narrated from his father from Harun ibn Muslim from Mas’adah ibn Sadaqah from Ziyad who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The endive is the master of herbs.’”

ضعيف

The Endives - Hadith 13212

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَلَيْكَ بِالْهِنْدَبَاءِ فَإِنَّهُ يَزِيدُ فِي الْمَاءِ وَ يُحَسِّنُ الْوَلَدَ وَ هُوَ حَارٌّ لَيِّنٌ يَزِيدُ فِي الْوَلَدِ الذُّكُورَةَ .

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar all from al-Hajj al from Tha’labah from a man who has said the following: “Abu ‘Abd Allah (a. s.), once said, ‘You must eat endives because it increases one’s seed and forms children well. It is hot, soft and increases male children.’”

مرسل

The Endives - Hadith 13213

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي سُلَيْمَانَ الْحَذَّاءِ الْجَبَلِيِّ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ قَالَ تَغَدَّيْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلَى الْخِوَانِ بَقْلٌ وَ مَعَنَا شَيْخٌ فَجَعَلَ يَتَنَكَّبُ الْهِنْدَبَاءَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَمَّا أَنْتُمْ فَتَزْعُمُونَ أَنَّ الْهِنْدَبَاءَ بَارِدَةٌ وَ لَيْسَتْ كَذَلِكَ وَ لَكِنَّهَا مُعْتَدِلَةٌ وَ فَضْلُهَا عَلَى الْبُقُولِ كَفَضْلِنَا عَلَى النَّاسِ .

7. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from abu Sulayman al-Hadhdha’ al-Jabaliy from Muhammad ibn al-Fayd who has said the following: “I once had lunch with abu ‘Abd Allah (a. s.), and on the table-spread there were herbs and with us: there was an old man who avoided endive. Abu ‘Abd Allah (a. s.), said, ‘You think that endive is of cold nature, in fact, it is not the way you think it is. It is balanced and its excellence over other herbs is like our excellence over other people.’”*

مجهول

The Endives - Hadith 13214

عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْأَصَمِّ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كُلُوا الْهِنْدَبَاءَ فَمَا مِنْ صَبَاحٍ إِلَّا وَ تَنْزِلُ عَلَيْهَا قَطْرَةٌ مِنَ الْجَنَّةِ فَإِذَا أَكَلْتُمُوهَا فَلَا تَنْفُضُوهَاقَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ أَبِي ( عليه السلام ) يَنْهَانَا أَنْ نَنْفُضَهَا إِذَا أَكَلْنَاهَا .

8. It is narrated from the narrator of the previous Hadith from certain persons of our people from al-Asamm from Shu’ayb from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said, ‘You should eat endives. Every morning one drop descends on it from paradise and when you eat it do not shake it off.’ Abu ‘Abd Allah (a. s.), has said, ‘My father (a. s.), prohibited us from shaking off when we ate endives.’”

ضعيف

The Endives - Hadith 13215

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ الْهِنْدَبَاءُ شِفَاءٌ مِنْ أَلْفِ دَاءٍ مَا مِنْ دَاءٍ فِي جَوْفِ ابْنِ آدَمَ إِلَّا قَمَعَهُ الْهِنْدَبَاءُقَالَ وَ دَعَا بِهِ يَوْماً لِبَعْضِ الْحَشَمِ وَ كَانَ تَأْخُذُهُ الْحُمَّى وَ الصُّدَاعُ فَأَمَرَ أَنْ يُدَقَّ وَ صَيَّرَهُ عَلَى قِرْطَاسٍ وَ صَبَّ عَلَيْهِ دُهْنَ الْبَنَفْسَجِ وَ وَضَعَهُ عَلَى جَبِينِهِ ثُمَّ قَالَ أَمَا إِنَّهُ يَذْهَبُ بِالْحُمَّى وَ يَنْفَعُ مِنَ الصُّدَاعِ وَ يَذْهَبُ بِهِ .

9. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ’Isma‘il who has said the following: “I once heard al-Rida’ (a. s.), saying, ‘The endive is cure for a thousand illnesses. There is no illness in the belly of the sons of Adam that endives cannot dispel.’ He (the narrator) has said, ‘One day he asked for it because one of the servants suffered from fever and headache. He ordered to make it thin, spread it on a piece of paper then a certain amount of viola oil was poured on it and placed on his forehead. He (the Imam) then said, ‘This removes fever and is beneficial in headaches and to dispel it off.’”

ضعيف على المشهور

The Endives - Hadith 13216

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَقْلَةُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الْهِنْدَبَاءُ وَ بَقْلَةُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) الْبَاذَرُوجُ وَ بَقْلَةُ فَاطِمَةَ ( عليها السلام ) الْفَرْفَخُ .

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasitiy from certain persons of our people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The endive is the herb of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. The herb of ’Amir al-Mu’minin (a. s.), is al-Badharuj (sweet basil) and the herb of Fatimah, ‘Alayha al-Salam, is al -Farfakh (purslane).

ضعيف

The Sweet Basil - Hadith 13217

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يُعْجِبُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مِنَ الْبُقُولِ الْحَوْكُ .

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘ Abd Allah (a. s.), has said that ’Amir al-Mu’minin has said the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, liked sweet basil. 5 ”

ضعيف على المشهور

The Sweet Basil - Hadith 13218

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) يُعْجِبُهُ الْبَاذَرُوجُ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), liked al- Badharuj (sweet basil).’”

صحيح

The Sweet Basil - Hadith 13219

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ حَدَّثَنِي مَنْ حَضَرَ مَعَ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) الْمَائِدَةَ فَدَعَا بِالْبَاذَرُوجِ وَ قَالَ إِنِّي أُحِبُّ أَنْ أَسْتَفْتِحَ بِهِ الطَّعَامَ فَإِنَّهُ يَفْتَحُ السُّدَدَ وَ يُشَهِّي الطَّعَامَ وَ يَذْهَبُ بِالسُّبُلِ وَ مَا أُبَالِي إِذَا أَنَا افْتَتَحْتُ بِهِ مَا أَكَلْتُ بَعْدَهُ مِنَ الطَّعَامِ فَإِنِّي لَا أَخَافُ دَاءً وَ لَا غَائِلَةًفَلَمَّا فَرَغْنَا مِنَ الْغَدَاءِ دَعَا بِهِ أَيْضاً وَ رَأَيْتُهُ يَتَتَبَّعُ وَرَقَهُ عَلَى الْمَائِدَةِ وَ يَأْكُلُهُ وَ يُنَاوِلُنِي مِنْهُ وَ هُوَ يَقُولُ اخْتِمْ طَعَامَكَ بِهِ فَإِنَّهُ يُمْرِئُ مَا قَبْلُ كَمَا يُشَهِّي مَا بَعْدُ وَ يَذْهَبُ بِالثِّقَلِ وَ يُطَيِّبُ الْجُشَاءَ وَ النَّكْهَةَ .

3. A number of our people have narrated from Sahl ibn Ziyad from Ayyub ibn Nuh who has said the following: “I once was with abu al-Hassan, al-Awwal on a table of food and he asked for sweet basil saying, ‘I like to begin my food with it because it opens up blockages, and strengthens one’s appetite for food and takes away al-Subul (the paths). If I begin my food with it I then do not mind what I eat thereafter of food; I will not be afraid of illness or calamity.’ When we completed eating, he (the Imam) asked for it again and I saw him searching on the table-spread for its leaves. He (the Imam) ate them and gave to me saying, ‘Finish eating with this; it makes what you ate pleasant, strengthens your appetite for what you may eat thereafter, takes away heaviness and makes burps pleasant as well as one’s breath.’”

ضعيف على المشهور

The Sweet Basil - Hadith 13220

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ إِشْكِيبِ بْنِ عَبْدَةَ الْهَمْدَانِيِّ بِإِسْنَادٍ لَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ الْحَوْكُ بَقْلَةُ الْأَنْبِيَاءِ أَمَا إِنَّ فِيهِ ثَمَانَ خِصَالٍ يُمْرِئُ وَ يَفْتَحُ السُّدَدَ وَ يُطَيِّبُ الْجُشَاءَ وَ يُطَيِّبُ النَّكْهَةَ وَ يُشَهِّي الطَّعَامَ وَ يَسُلُّ الدَّاءَ وَ هُوَ أَمَانٌ مِنَ الْجُذَامِ إِذَا اسْتَقَرَّ فِي جَوْفِ الْإِنْسَانِ قَمَعَ الدَّاءَ كُلَّهُ .

4. Muhammad ibn Yahya has narrated from Muhammad ibn Musa from ’Ishkib ibn ‘Abdah al-Hamadaniy through his chain of narrators who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Al-Hawk (sweet basil) is the herb of the Prophets. There are eight qualities in it; It is pleasant, opens up blockages, makes burping pleasant, freshens one’s breath, increases appetite for food, pulls out illness and it is protection against leprosy and when it settles down in one’s stomach it suppresses illness.’”

ضعيف

The Leek - Hadith 13221

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ اشْتَكَى غُلَامٌ لِأَبِي الْحَسَنِ ( عليه السلام ) فَسَأَلَ عَنْهُ فَقِيلَ بِهِ طُحَالٌ فَقَالَ أَطْعِمُوهُ الْكُرَّاثَ ثَلَاثَةَ أَيَّامٍ فَأَطْعَمْنَاهُ فَقَعَدَ الدَّمُ ثُمَّ بَرَأَ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Hassan from Musa ibn Bakr who has said the following: “Once, a slave of abu al-Hassan complained of illness. He (the Imam) asked about him and it was said that he has spleen trouble. He (the Imam) said, Teed him leeks for three days.’ We fed him, blood formed and he became well.’”

ضعيف على المشهور

The Leek - Hadith 13222

عَنْهُ قَالَ حَدَّثَنِي مَنْ رَأَى أَبَا الْحَسَنِ ( عليه السلام ) يَأْكُلُ الْكُرَّاثَ فِي الْمَشَارَةِ وَ يَغْسِلُهُ بِالْمَاءِ وَ يَأْكُلُهُ .

2. It is narrated from the narrator of the previous Hadith has said the following: “One who had seen abu al-Hassan (a. s.), narrated to me that abu al-Hassan (a. s.), ate leeks from the carriage from the farm and washed it with water.’”

ضعيف على المشهور

The Leek - Hadith 13223

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقْطَعُ الْكُرَّاثَ بِأُصُولِهِ فَيَغْسِلُهُ بِالْمَاءِ وَ يَأْكُلُهُ .

3. Sahl ibn Ziyad has narrated from Muhammad ibn al-Walid from Yunus ibn Ya’qub who has said the following: “I saw abu al-Hassan (a. s.), cut leeks from their roots, wash with water and eat.”

ضعيف على المشهور

The Leek - Hadith 13224

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ عَمْرِو بْنِ عِيسَى عَنْ فُرَاتِ بْنِ أَحْنَفَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْكُرَّاثِ فَقَالَ كُلْهُ فَإِنَّ فِيهِ أَرْبَعَ خِصَالٍ يُطَيِّبُ النَّكْهَةَ وَ يَطْرُدُ الرِّيَاحَ وَ يَقْطَعُ الْبَوَاسِيرَ وَ هُوَ أَمَانٌ مِنَ الْجُذَامِ لِمَنْ أَدْمَنَ عَلَيْهِ .

4. Ali ibn Muhammad ibn Bandar has narrated from his father from Muhammad ibn Ali al-Hamadaniy from ‘Amr ibn ‘Isa from Furat ibn Ahnaf who has said the following: “Abu ‘ Abd Allah (a. s.), was asked about leeks and he (the Imam) said, Tat it because it has four qualities. It refreshes one’s breath, dispels gases, cuts down hemorrhoids and it is protection against leprosy for one who eats it very often.’”

ضعيف

The Leek - Hadith 13225

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى أَوْ غَيْرِهِ عَنْ عَبْدِ الرَّحْمَنِ عَنْ حَمَّادِ بْنِ زَكَرِيَّا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُكِرَتِ الْبُقُولُ عِنْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ كُلُوا الْكُرَّاثَ فَإِنَّ مَثَلَهُ فِي الْبُقُولِ كَمَثَلِ الْخُبْزِ فِي سَائِرِ الطَّعَامِ أَوْ قَالَ الْإِدَامِ.

5. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa or others from ‘Abd al-Rahman from Hammad ibn Zakariya who has said the following: “Abu ‘Abd Allah (a. s.), has said that herbs were mentioned before the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, he (the Messenger of Allah) said, Tat leeks because its likeness in herbs is like bread in other foods’ or he said ‘sauce.’” Uncertainty is from Muhammad ibn Ya‘qub.

مجهول

The Leek - Hadith 13226

عَنْهُ عَنْ دَاوُدَ بْنِ أَبِي دَاوُدَ عَنْ رَجُلٍ رَأَى أَبَا الْحَسَنِ ( عليه السلام ) بِخُرَاسَانَ يَأْكُلُ الْكُرَّاثَ مِنَ الْبُسْتَانِ كَمَا هُوَ فَقِيلَ لَهُ إِنَّ فِيهِ السَّمَادَ فَقَالَ ( عليه السلام ) لَا تَعَلَّقُ بِهِ مِنْهُ شَيْ‏ءٌ وَ هُوَ جَيِّدٌ لِلْبَوَاسِيرِ .

6. It is narrated from the narrator of the previous Hadith from Dawud ibn abu Dawud who has said the following: “A man had seen abu al-Hassan (a. s.), in Khurasan eating leeks from the garden as it was and it was said to him (the Imam), ‘There is fertilizer with it.’ He (the Imam) said, ‘It does not stick to it and it is very good for hemorrhoids.’”

مجهول مرسل

The Leek - Hadith 13227

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلَى الْمَائِدَةِ فَمِلْتُ عَلَى الْهِنْدَبَاءِ فَقَالَ لِي يَا حَنَانُ لِمَ لَا تَأْكُلُ الْكُرَّاثَ قُلْتُ لِمَا جَاءَ عَنْكُمْ مِنَ الرِّوَايَةِ فِي الْهِنْدَبَاءِ فَقَالَ وَ مَا الَّذِي جَاءَ عَنَّا قُلْتُ إِنَّهُ قِيلَ عَنْكُمْ إِنَّكُمْ قُلْتُمْ إِنَّهُ يُقَطَّرُ عَلَيْهِ مِنَ الْجَنَّةِ فِي كُلِّ يَوْمٍ قَطْرَةٌ قَالَ فَقَالَ ( عليه السلام ) فَعَلَى الْكُرَّاثِ إِذَنْ سَبْعُ قَطَرَاتٍ قُلْتُ فَكَيْفَ آكُلُهُ قَالَ اقْطَعْ أُصُولَهُ وَ اقْذِفْ بِرُءُوسِهِ .

7. It is narrated from the narrator of the previous Hadith from certain persons of his people from Hanan ibn Sadir who has said the following: “I once was with abu ‘Abd Allah (a. s.), around the table-spread of food. I reached for the endives and he (the Imam) said to me, ‘O Hanan, why do you not eat leeks?’ I replied, ‘It is because of what is narrated from you in the Hadith about endives.’ He (the Imam) then asked, ‘What is narrated about it from us?’ I replied, ‘It is narrated from you as having said, “Every day one drop falls on it.’” He (the Imam) said, ‘On leeks it is seven drops.’ I then asked, ‘How should I eat it?’ He (the Imam) said, ‘Cut their roots and throw away their heads.’”

مرسل

The Leek - Hadith 13228

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَأْكُلُ الْكُرَّاثَ بِالْمِلْحِ الْجَرِيشِ .

8. It is narrated from the narrator of the previous Hadith from certain persons of his people in a marfu‘ manner who has said the following: “’Amir al-Mu’minin (a. s.), would eat leeks with not so finely powdered salt.’”

مرفوع

The Celery - Hadith 13229

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى أَوْ غَيْرِهِ عَنْ قُتَيْبَةَ بْنِ مِهْرَانَ عَنْ حَمَّادِ بْنِ زَكَرِيَّا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَيْكُمْ بِالْكَرَفْسِ فَإِنَّهُ طَعَامُ إِلْيَاسَ وَ الْيَسَعِ وَ يُوشَعَ بْنِ نُونٍ.

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa or others from Qutaybah ibn Mehran from Hammad ibn Zakariya who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘You must eat celery because it is the food of Elias, al-Yasa‘ and Usha‘ ibn Nun (names of Israelite prophets).”’

مجهول

The Celery - Hadith 13230

عَنْهُ عَنْ نُوحِ بْنِ شُعَيْبٍ النَّيْسَابُورِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ فِيمَا أَعْلَمُ عَنْ نَادِرٍ الْخَادِمِ قَالَ ذَكَرَ أَبُو الْحَسَنِ ( عليه السلام ) الْكَرَفْسَ فَقَالَ أَنْتُمْ تَشْتَهُونَهُ وَ لَيْسَ مِنْ دَابَّةٍ إِلَّا وَ هِيَ تَحْتَكُّ بِهِ .

2. It is narrated from the narrator of the previous Hadith Nuh ibn Shu’ayb al-Naysaburiy from Muhammad ibn al-Hassan ibn Ali Yaqtin as I know from Nadir al-Khadim who has said the following: “Abu al-Hassan (a. s.), once mentioned celery and said, ‘You desire to eat celery and there is no living thing that does not rub against it.’” (It can be for or against it depending on if, they rub for cure or to leave poison).

مجهول

Coriander - Hadith 13231

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ أَكْلُ التُّفَّاحِ وَ الْكُزْبُرَةِ يُورِثُ النِّسْيَانَ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Dihqan from Durust from Ibrahim from ‘Abd al- Hamid who has said the following: “Abu al-Hassan (a. s.), has said, ’Eating apple and coriander causes forgetfulness.’”

ضعيف

Purslane - Hadith 13232

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ فُرَاتِ بْنِ أَحْنَفَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَيْسَ عَلَى وَجْهِ الْأَرْضِ بَقْلَةٌ أَشْرَفُ وَ لَا أَنْفَعُ مِنَ الْفَرْفَخِ وَ هُوَ بَقْلَةُ فَاطِمَةَ ( عليها السلام )ثُمَّ قَالَ لَعَنَ اللَّهُ بَنِي أُمَيَّةَ هُمْ سَمَّوْهَا بَقْلَةَ الْحَمْقَاءِ بُغْضاً لَنَا وَ عَدَاوَةً لِفَاطِمَةَ ( عليها السلام ) .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from ‘Uthman ibn ‘Isa, from Furat ibn Ahnaf who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ’On the face of earth there is no herb more beneficial and graceful than al-Farfakh (purslane) and it is the herb of Fatimah, ‘Alayha al-Salam .’ He (the Imam) then said, ‘May Allah condemn banu ’Umayyah who named it foolish herb due to their animosity toward Fatimah, Alayhi al-Salam.’”

ضعيف

Purslane - Hadith 13233

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ قَالَ وَطِئَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الرَّمْضَاءَ فَأَحْرَقَتْهُ فَوَطِئَ عَلَى الرِّجْلَةِ وَ هِيَ الْبَقْلَةُ الْحَمْقَاءُ فَسَكَنَ عَنْهُ حَرُّ الرَّمْضَاءِ فَدَعَا لَهَا وَ كَانَ يُحِبُّهَا ( صلى الله عليه وآله ) وَ يَقُولُ مِنْ بَقْلَةٍ مَا أَبْرَكَهَا .

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of our people who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said that once the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, set foot on a sun- baked ground which burned him. He (the Messenger of Allah) then set foot on purslane and it calmed down the heat and he (the Messenger of Allah) prayed for the herb. He liked it and would say, ‘How blessed an herb it is!”’

حسن

The Lettuce - Hadith 13234

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي حَفْصٍ الْأَبَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَلَيْكُمْ بِالْخَسِّ فَإِنَّهُ يُصَفِّي الدَّمَ .

1. A number of our people have narrated from Ahmad ibn abu ‘ Abd Allah from his father from certain persons of his people from abu Hafs ibn al-Abbar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘You must eat lettuce because it cleanses blood.’”

مجهول

Al-Sadab (Rue Herb of Grace) - Hadith 13235

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يَعْقُوبَ بْنِ عَامِرٍ عَنْ رَجُلٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ السَّدَابُ يَزِيدُ فِي الْعَقْلِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ya’qub ibn ‘Amir from a man who has said the following: “Abu al-Hassan (a. s.), has said, ‘Al-Sadab (Rue herb of grace) increases the power of understanding.’”

مجهول

Al-Sadab (Rue Herb of Grace) - Hadith 13236

عَنْهُ عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ الْحَسَنِ الْهَمْدَانِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ إِبْرَاهِيمَ عَنْ أَبِي جَعْفَرٍ أَوْ أَبِي الْحَسَنِ ( عليه السلام ) الْوَهْمُ مِنْ مُحَمَّدِ بْنِ مُوسَى قَالَ ذُكِرَ السَّدَابُ فَقَالَ أَمَا إِنَّ فِيهِ مَنَافِعَ زِيَادَةٌ فِي الْعَقْلِ وَ تَوْفِيرٌ فِي الدِّمَاغِ غَيْرَ أَنَّهُ يُنَتِّنُ مَاءَ الظَّهْرِ .وَ رُوِيَ أَنَّهُ جَيِّدٌ لِوَجَعِ الْأُذُنِ .

2. It is narrated from the narrator of the previous Hadith from Muhammad ibn Musa from Ali ibn al-Hassan al-Hamadaniy from Muhammad ibn ‘Amr ibn Ibrahim who has said the following: “Abu Ja’far, or abu al-Hassan, ‘Alayhim al-Salam, -uncertainty is from Muhammad ibn Musa- has said, ‘Once al-Sadab was mentioned and He (the Imam) said, ‘There are benefits in it. It increases the power of understanding, increases in the brain except that it putrefies one’s back’s water.’ It is narrated that it is very good for ear ache.”

ضعيف

The Watercress - Hadith 13237

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ غَيْرِهِ عَنْ قُتَيْبَةَ الْأَعْشَى أَوْ قَالَ قُتَيْبَةَ بْنِ مِهْرَانَ عَنْ حَمَّادِ بْنِ زَكَرِيَّا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا تَضْلَعُ الرَّجُلُ مِنَ الْجِرْجِيرِ بَعْدَ أَنْ يُصَلِّيَ الْعِشَاءَ الْآخِرَةَ فَبَاتَ تِلْكَ اللَّيْلَةَ إِلَّا وَ نَفْسُهُ تُنَازِعُهُ إِلَى الْجُذَامِ .

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa and others from Qutaybah al- A’sha’ or he said, Qutaybah ibn Mehran from Hammad ibn Zakariya who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one fills himself up with watercress after performing Salat (prayer) of al-‘Isha’ he will spend the night while his soul invites him to leprosy. 5 ”

مجهول

The Watercress - Hadith 13238

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَكَلَ الْجِرْجِيرَ بِاللَّيْلِ ضَرَبَ عَلَيْهِ عِرْقُ الْجُذَامِ مِنْ أَنْفِهِ وَ بَاتَ يُنْزَفُ الدَّمُ .

2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one eats watercress during the night the vein of leprosy will hit him from his nose and blood will flow thereof.”’

ضعيف على المشهور

The Watercress - Hadith 13239

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْبَقْلِ الْهِنْدَبَاءِ وَ الْبَاذَرُوجِ وَ الْجِرْجِيرِ فَقَالَ الْهِنْدَبَاءُ وَ وَ الْبَاذَرُوجُ لَنَا وَ الْجِرْجِيرُ لِبَنِي أُمَيَّةَ .

3. Muhammad ibn Yahya has narrated from Musa ibn al-Hassan from Ahmad ibn Sulayman from his father from abu Basir who has said the following: “Once, a man asked abu ‘Abd Allah (a. s.), about endives, sweet basil and watercress. He (the Imam) said, ‘Endives and sweet basil are for us and watercress is for banu ’Umayyah.’”

مجهول

The Watercress - Hadith 13240

عدة من أصحابنا، عن أحمد بن أبي عبد الله، عن محمد بن عيسى، عن الحسين بن سعيد، عن نصير مولى أبي عبد الله عليه السلام، عن موفق مولى أبي الحسن عليه السلام قال: كان مولاي أبو الحسن عليه السلام إذا أمر بشراء البقل يأمر بالاكثار منه ومن الجرجير فيشترى له وكان يقول عليه السلام: ما أحمق بعض الناس يقولون إنه ينبت في واد في جهنم والله عز وجل يقول:وقودها الناس والحجارة فكيف تنبت البقل.

4. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from Nusayr Mawla’ abu ‘Abd Allah (a. s.), from Muwaffaq Mawla’ abu al-Hassan (a. s.), who has said the following: “When my master ordered buying herbs he ordered quite a large amount and also watercress. It then would have been purchased for him and he (the Imam) would say, ‘How dimwitted certain people are when they say that it grows in a valley of hell and Allah, most Majestic, most Glorious, says, ‘Its fuel is people and stones’ (2:24); then how can herbs grow therein?”’

مجهول

The White Beet - Hadith 13241

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي عُثْمَانَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ رَفَعَ عَنِ الْيَهُودِ الْجُذَامَ بِأَكْلِهِمُ السِّلْقَ وَ قَلْعِهِمُ الْعُرُوقَ .

1. A number of our people have narrated from Ahmad ibn abu ‘ Abd Allah from al-Hassan ibn Ali from abu ‘Uthman in a marfu ‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Allah, most Majestic, most Glorious, removed leprosy from Jews because of their eating beets and their cutting the veins.’”

مرفوع

The White Beet - Hadith 13242

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ نِعْمَ الْبَقْلَةُ السِّلْقُ .

2. It is narrated from the narrator of the previous Hadith from Muhammad ibn ‘Abd al-Hamid from Safwan ibn Yahya who has said the following: “Abu al-Hassan (a. s.), has said, ‘The white beet is a very good vegetable.’”

صحيح

The White Beet - Hadith 13243

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ سُلَيْمَانَ بْنِ عَبَّادٍ عَنْ عِيسَى بْنِ أَبِي الْوَرْدِ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ بَنِي إِسْرَائِيلَ شَكَوْا إِلَى مُوسَى ( عليه السلام ) مَا يَلْقَوْنَ مِنَ الْبَيَاضِ فَشَكَا ذَلِكَ إِلَى اللَّهِ سُبْحَانَهُ وَ تَعَالَى فَأَوْحَى اللَّهُ إِلَيْهِ أَنْ مُرْهُمْ بِأَكْلِ لَحْمِ الْبَقَرِ بِالسِّلْقِ .

3. It is narrated from the narrator of the previous Hadith from Ali ibn al-Hassan al-Tamimiy from Sulayman ibn ‘Abbad from ‘Isa ibn abu al-Ward from Muhammad ibn Qays who has said the following: “Abu Ja‘far (a. s.), has said that banu Israel complained before Musa (a. s.), because of whiteness (albinism ) they experienced and he complained about it before Allah, most Blessed, most High. Allah sent him revelation that said, ‘Command them to eat cow meat with beets.’”

مجهول

The White Beet - Hadith 13244

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَنَّهُ قَالَ أَطْعِمُوا مَرْضَاكُمُ السِّلْقَ يَعْنِي وَرَقَهُ فَإِنَّ فِيهِ شِفَاءً وَ لَا دَاءَ مَعَهُ وَ لَا غَائِلَةَ لَهُ وَ يُهْدِئُ نَوْمَ الْمَرِيضِ وَ اجْتَنِبُوا أَصْلَهُ فَإِنَّهُ يُهَيِّجُ السَّوْدَاءَ .

4. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Ja‘far from Muhammad ibn ‘Isa who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘Feed your patients beets, the leaves, because there is cure in it without illness or shock and it makes sleep of a patient more relaxing; but abstain from its roots because it stirs up al-Sawada ’ (a certain illness).”’

صحيح

The White Beet - Hadith 13245

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ الْحُصَيْنِيِّينَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنّ�� السِّلْقَ يَقْمَعُ عِرْقَ الْجُذَامِ وَ مَا دَخَلَ جَوْفَ الْمُبَرْسَمِ مِثْلُ وَرَقِ السِّلْقِ .

5. It is narrated from the narrator of the previous Hadith from Muhammad ibn ‘Isa from certain al-Husayniyin who has said the following: “Abu al-Hassan (a. s.), has said, ‘Beets uproot the vein of leprosy and no other thing is as beneficial as leaves of beets that enter the belly of one suffering from leprosy.’”

مجهول

The Truffle - Hadith 13246

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ فَاطِمَةَ بِنْتِ عَلِيٍّ عَنْ أُمَامَةَ بِنْتِ أَبِي الْعَاصِ بْنِ الرَّبِيعِ وَ أُمُّهَا زَيْنَبُ بِنْتُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَتْ أَتَانِي أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ( عليه السلام ) فِي شَهْرِ رَمَضَانَ فَأُتِيَ بِعَشَاءٍ وَ تَمْرٍ وَ كَمْأَةٍ فَأَكَلَ ( عليه السلام ) وَ كَانَ يُحِبُّ الْكَمْأَةَ .

1. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam, from Aban ibn ‘Uthman from abu Basir from Fatimah daughter Ali from ’Umamah daughter of abu al-‘Ass ibn al-Rabi‘ and her mother, Zaynab daughter the Messenger of Allah who has said the following: “Once ’Amir al-Mu’minin, Ali (a. s.), in the month of Ramadan came to me. For dinner, he brought dates and truffles. He (the Imam) ate it and he liked truffles.’”

مجهول

The Truffle - Hadith 13247

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْكَمْأَةُ مِنَ الْمَنِّ وَ الْمَنُّ مِنَ الْجَنَّةِ وَ مَاؤُهَا شِفَاءٌ لِلْعَيْنِ .

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from Muhammad ibn al-Fudayl from ‘Abd al-Rahman ibn Zayd who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The truffle is from Manna (honeydew, a kind of tree sap) which is from paradise and its water is cure for the eye.’”

ضعيف

Squash - Hadith 13248

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) سُئِلَ عَنِ الْقَرْعِ يُذْبَحُ فَقَالَ الْقَرْعُ لَيْسَ يُذَكَّى فَكُلُوهُ وَ لَا تَذْبَحُوهُ وَ لَا يَسْتَهْوِيَنَّكُمُ الشَّيْطَانُ لَعَنَهُ اللَّهُ .

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin was asked about squash if it needs to be slaughtered. He (the Imam) said, ‘Squash does not need slaughtering. Do not slaughter it and do not allow Satan, may Allah condemn him, to seduce you.’”

ضعيف على المشهور

Squash - Hadith 13249

وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يُعْجِبُهُ الدُّبَّاءُ فِي الْقُدُورِ وَ هُوَ الْقَرْعُ .

2. Through the same chain of narrators as that of the previous Hadith, the following is narrated: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, liked calabash, gourd in the cooking pot. It is squash.”’

ضعيف على المشهور

Squash - Hadith 13250

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يُعْجِبُهُ الدُّبَّاءُ وَ يَلْتَقِطُهُ مِنَ الصَّحْفَةِ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Tsa from ibn Faddal from ‘Abd Allah ibn Maymun al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah liked gourd, calabash, and picked it up from the dish.’”

موثق

Squash - Hadith 13251

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الشَّامِيِّ عَنِ الْحُسَيْنِ بْنِ حَنْظَلَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الدُّبَّاءُ يَزِيدُ فِي الدِّمَاغِ .

4. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd Allah ibn Muhammad al-Shamiy from al-Husayn ibn Hanzalah who has said the following: “One of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘Gourd, squash increases al-Damagh (abilities of the brain).”’

ضعيف على المشهور

Squash - Hadith 13252

عَنْهُ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ الدُّبَّاءُ يَزِيدُ فِي الْعَقْلِ .

5. It is narrated from the narrator of the previous Hadith from Ali ibn Hassan from Musa ibn Bakr who has said the following: “I once heard abu al-Hassan (a. s.), saying, ‘Squash, gourd increases power of reason.’”

ضعيف على المشهور

Squash - Hadith 13253

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ السَّيَّارِيِّ رَفَعَهُ قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يُعْجِبُهُ الدُّبَّاءُ وَ كَانَ يَأْمُرُ نِسَاءَهُ إِذَا طَبَخْنَ قِدْراً يُكْثِرْنَ مِنَ الدُّبَّاءِ وَ هُوَ الْقَرْعُ .

6. Al-Husayn from Muhammad has narrated from al-Sayyariy in a marfu‘ manner who has said the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, liked gourd and would order his wives to increase gourd when they cooked a dish. It is squash.”

ضعيف

Squash - Hadith 13254

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ كَانَ فِيمَا أَوْصَى بِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلِيّاً ( عليه السلام ) أَنَّهُ قَالَ لَهُ يَا عَلِيُّ عَلَيْكَ بِالدُّبَّاءِ فَكُلْهُ فَإِنَّهُ يَزِيدُ فِي الدِّمَاغِ وَ الْعَقْلِ .

7. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from certain persons of our people who has said the following: “Abu al-Hassan, Musa (a. s.), has stated this Hadith. ‘Of the things about which the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, recommended Ali (a. s.), was his saying, ‘O Ali, you must eat gourd, squash; it increases, al-Damagh, the abilities of the brain and the power of reason.’”

مرسل

The Radish - Hadith 13255

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ حَنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ كُنْتُ مَعَهُ عَلَى الْمَائِدَةِ فَنَاوَلَنِي فُجْلَةً وَ قَالَ يَا حَنَانُ كُلِ الْفُجْلَ فَإِنَّ فِيهِ ثَلَاثَ خِصَالٍ وَرَقُهُ يَطْرُدُ الرِّيَاحَ وَ لُبُّهُ يُسَرْبِلُ الْبَوْلَ وَ أَصْلُهُ يَقْطَعُ الْبَلْغَمَ .وَ فِي رِوَايَةٍ أُخْرَى وَرَقُهُ يُمْرِئُ .

1. Ali ibn Muhammad ibn Bandar from his father from Muhammad ibn Ali al-Hamadaniy from Hanan who has said the following: “I once heard abu ‘ Abd Allah (a. s.), saying; when I was with him at the table of food, he gave me a piece of radish and said, ‘O Hanan, you must eat radish because there are three qualities in it; its leaves repel gas, its essence quickens urine, and its root cuts off phlegm.’ In another Hadith it is said that its leaves make it pleasant.”

ضعيف

The Radish - Hadith 13256

عَنْهُ عَنِ السَّيَّارِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ الْمُبَارَكِ عَنْ أَبِي عُثْمَانَ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْفُجْلُ أَصْلُهُ يَقْطَعُ الْبَلْغَمَ وَ لُبُّهُ يَهْضِمُ وَ وَرَقُهُ يَحْدِرُ الْبَوْلَ حَدْراً .

2. It is narrated from the narrator of the previous Hadith from al-Sayyariy from Ahmad ibn Muhammad ibn Khalid from ibn al- Mubarak from abu ‘ Uthman from Durust who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The essence, roots of radish cuts off phlegm, its core helps digest food and its leaves quicken urine fast.’”

ضعيف

The Carrot - Hadith 13257

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ أَوْ غَيْرِهِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَكْلُ الْجَزَرِ يُسَخِّنُ الْكُلْيَتَيْنِ وَ يُقِيمُ الذَّكَرَ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali and others from Dawud ibn Farqad who has said the following: “Abu ’Abd Allah (a. s.), has said, ’Eating carrot warms up the kidneys and causes erection.”’

مجهول

The Carrot - Hadith 13258

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْجَلَّابِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْجَزَرُ أَمَانٌ مِنَ الْقُولَنْجِ وَ الْبَوَاسِيرِ وَ يُعِينُ عَلَى الْجِمَاعِ .

2. Muhammad ibn Yahya has narrated from Muhammad ibn Musa from Ahmad ibn al-Hassan al-Jallab from Musa ibn ’Isma‘il from Ibn Abi ‘Umayr from certain persons of our people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ’Carrot is protection against colic pain, hemorrhoid, and helps in going to bed with one’s wife.’”

ضعيف

The Carrot - Hadith 13259

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ أَكْلُ الْجَزَرِ يُسَخِّنُ الْكُلْيَتَيْنِ وَ يَنْصِبُ الذَّكَرَ قَالَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ آكُلُهُ وَ لَيْسَ لِي أَسْنَانٌ قَالَ فَقَالَ لِي مُرِ الْجَارِيَةَ تَسْلُقُهُ وَ كُلْهُ .

3. A number of our people have narrated from Sahl ibn Ziyad from Ibrahim ibn ‘Abd al-Rahman from his father from Dawud ibn Farqad who has said the following: “I once heard abu al-Hassan (a. s.), saying, ’Eating carrot warms up the kidneys and causes erection.’ He (the narrator) has said that he asked, ‘I pray to Allah to keep my soul in service for your cause, how should I eat it when I have no teeth?’ He (the Imam) said, ’Order the girl to boil it, then eat.’”

ضعيف على المشهور

The Turnip - Hadith 13260

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْمُسَيَّبِ قَالَ قَالَ الْعَبْدُ الصَّالِحُ ( عليه السلام ) عَلَيْكَ بِاللِّفْتِ فَكُلْهُ يَعْنِي السَّلْجَمَ فَإِنَّهُ لَيْسَ مِنْ أَحَدٍ إِلَّا وَ لَهُ عِرْقٌ مِنَ الْجُذَامِ وَ اللِّفْتُ يُذِيبُهُ .

1. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Ja‘far from Muhammad ibn ‘Isa from Ali ibn Musayyib who has said the following: “The virtuous servant (of Allah) has said, ‘You must eat al-Luft, that is, turnips; everyone has a vein of leprosy and al-Luft dissolves it.’”

صحيح

The Turnip - Hadith 13261

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَبْدِ الْعَزِيزِ الْمُهْتَدِي رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ أَحَدٍ إِلَّا وَ فِيهِ عِرْقٌ مِنَ الْجُذَامِ فَأَذِيبُوهُ بِالسَّلْجَمِ .

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Abd ‘Abd al-’Aziz al-Muhtadiy in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Everyone has a vein of leprosy, so you should dissolve it with turnips.’ ”

مرفوع

The Turnip - Hadith 13262

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ [عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ] عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَوْ قَالَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ أَحَدٍ إِلَّا وَ بِهِ عِرْقٌ مِنَ الْجُذَامِ فَأَذِيبُوهُ بِأَكْلِ السَّلْجَمِ .

3. It is narrated from the narrator of the previous Hadith from Ya‘qub ibn Yazid from Yahya ibn al-Mubarak [from ‘Abd Allah ibn al- Mubarak] from ‘Abd Allah ibn Jabalah from Ali ibn abu Hamzah who has said the following: “Abu al-Hassan or abu ‘Abd Allah, ‘Alayhim al-Salam, has said, ‘Everyone has a vein of leprosy so you should dissolve it with turnips.’”

مجهول

The Turnip - Hadith 13263

عَنْهُ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَلَيْكُمْ بِالسَّلْجَمِ فَكُلُوهُ وَ أَدِيمُوا أَكْلَهُ وَ اكْتُمُوهُ إِلَّا عَنْ أَهْلِهِ فَمَا مِنْ أَحَدٍ إِلَّا وَ بِهِ عِرْقٌ مِنَ الْجُذَامِ فَأَذِيبُوهُ بِأَكْلِهِ .

4. It is narrated from the narrator of the previous Hadith from al-Hassan ibn al-Husayn from Muhammad ibn Sinan from those whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘You must eat turnips and continue to do so. You must keep it a secret except from its people; all people have a vein of leprosy so you must dissolve it with turnips.’”

ضعيف على المشهور

The Cucumbers - Hadith 13264

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَأْكُلُ الْقِثَّاءَ بِالْمِلْحِ .

1. A number of our people have narrated from Ahmad ibn Muhammad from al-Hajj al from those whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would eat cucumber with salt.’”

مرسل

The Cucumbers - Hadith 13265

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ الْوَاسِطِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَكَلْتُمُ الْقِثَّاءَ فَكُلُوهُ مِنْ أَسْفَلِهِ فَإِنَّهُ أَعْظَمُ لِبَرَكَتِهِ .

2. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Ja‘far from Muhammad ibn ‘Isa from ‘Abd Allah al-Dihqan from Durust al- Wasitiy from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘When you eat cucumber, eat it from the bottom because it is greater for blessing.”’

ضعيف

The Eggplant (Aubergine) - Hadith 13266

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ عَامِرٍ عَنْ إِبْرَاهِيمَ بْنِ الْفَضْلِ عَنْ جَعْفَرِ بْنِ يَحْيَى عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُوا الْبَاذَنْجَانَ فَإِنَّهُ يُذْهِبُ الدَّاءَ وَ لَا دَاءَ لَهُ .

1. A number of our people have narrated from Ahmad ibn Muhammad from ‘ Abd Allah ibn Ali ibn ‘Amir from Ibrahim ibn al-Fadl from Ja‘far ibn Yahya from his father who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Eat eggplant because it removes illnesses and does not cause any illness/”

مجهول

The Eggplant (Aubergine) - Hadith 13267

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَبُو الْحَسَنِ الثَّالِثِ ( عليه السلام ) لِبَعْضِ قَهَارِمَتِهِ اسْتَكْثِرُوا لَنَا مِنَ الْبَاذَنْجَانِ فَإِنَّهُ حَارٌّ فِي وَقْتِ الْحَرَارَةِ وَ بَارِدٌ فِي وَقْتِ الْبُرُودَةِ مُعْتَدِلٌ فِي الْأَوْقَاتِ كُلِّهَا جَيِّدٌ عَلَى كُلِّ حَالٍ.

2. A number of our people have narrated from Sahl ibn Ziyad from certain persons of our people who have said the following: “Abu al-Hassan, al-Thalith (a. s.), would say to certain ones of his workers, ‘Bring more eggplant for us because it is warm in hot season and it is cool in cold season and it is balanced in all seasons. It is fine in all conditions/”

ضعيف على المشهور

The Eggplant (Aubergine) - Hadith 13268

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ الرَّحْمَنِ الْهَاشِمِيِّ قَالَ قَالَ لِبَعْضِ مَوَالِيهِ أَقْلِلْ لَنَا مِنَ الْبَصَلِ وَ أَكْثِرْ لَنَا مِنَ الْبَاذَنْجَانِ فَقَالَ لَهُ مُسْتَفْهِماً الْبَاذَنْجَانِ قَالَ نَعَمْ الْبَاذَنْجَانُ جَامِعُ الطَّعْمِ مَنْفِيُّ الدَّاءِ صَالِحٌ لِلطَّبِيعَةِ مُنْصِفٌ فِي أَحْوَالِهِ صَالِحٌ لِلشَّيْخِ وَ الشَّابِّ مُعْتَدِلٌ فِي حَرَارَتِهِ وَ بُرُودَتِهِ حَارٌّ فِي مَكَانِ الْحَرَارَةِ وَ بَارِدٌ فِي مَكَانِ الْبُرُودَةِ .

3. Al-Husayn from Muhammad from Mu‘alla’ ibn Muhammad, from Ahmad ibn Muhammad, from and ‘Abd Allah ibn al-Qasim from ‘Abd al-Rahman al-Hashimiy who has said the following: “He (the Imam), Alayhi al-Salam, once said to a certain one of his servants, ‘You must bring for us less onion and more eggplant/ He inquired saying, ‘Do you mean eggplant? 5 He (the Imam) said, ‘Yes, eggplant, it is wholesome in taste, removes illness, is suitable for one’s health, balanced in its condition and it is suitable for the old people. It is balancing in hot and cold seasons; it is hot in hot places and it is cool in cold places/”

ضعيف على المشهور

The Onions - Hadith 13269

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَبْدِ الْعَزِيزِ بْنِ حَسَّانَ الْبَغْدَادِيِّ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ قَالَ ذَكَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْبَصَلَ فَقَالَ يُطَيِّبُ النَّكْهَةَ وَ يَذْهَبُ بِالْبَلْغَمِ وَ يَزِيدُ فِي الْجِمَاعِ .

1. A number of our people have narrated from Sahl ibn Ziyad from Mansur ibn al-‘Abbas from ‘Abd ‘Abd al-’Aziz ibn Hassan from Salih ibn ‘Uqbah from ‘Abd Allah ibn Muhammad al-Al-Ju‘fiy who has said the following: “Abu ‘Abd Allah (a. s.), once mentioned onion and said, ‘It is well flavored and it dissolves phlegm and increases one’s ability to go to bed with his wife.’”

ضعيف على المشهور

The Onions - Hadith 13270

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْبَصَلُ يَذْهَبُ بِالنَّصَبِ وَ يَشُدُّ الْعَصَبَ وَ يَزِيدُ فِي الْخُطَى وَ يَزِيدُ فِي الْمَاءِ وَ يَذْهَبُ بِالْحُمَّى .

2. Abu Ah al-Ash‘ariy has narrated from Muhammad ibn Salim from Ahmad ibn abu al-Nadr from ‘Amr ibn Shamir from Jabir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Onion removes illness, strengthens nerves, increases the ability to walk, increases one’s seed and removes fever.’”

ضعيف

The Onions - Hadith 13271

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكَسْلَانِ عَنْ مُيَسِّرٍ بَيَّاعِ الزُّطِّيِّ وَ كَانَ خَالَهُ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلُوا الْبَصَلَ فَإِنَّ فِيهِ ثَلَاثَ خِصَالٍ يُطَيِّبُ النَّكْهَةَ وَ يَشُدُّ اللِّثَةَ وَ يَزِيدُ فِي الْمَاءِ وَ الْجِمَاعِ .

3. Ali ibn Muhammad ibn Bandar from his father from Muhammad ibn Ah al-Hamadaniy from al-Hassan ibn Ah al-Kaslan from Muyassir Bayya’ al-Zuttiy who was his maternal uncle has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘You must eat onion; it has three qualities; it is well flavored, brings firmness to one’s gums, increases one’s seeds and the ability to go to bed with one’s wife.’”

ضعيف

The Onions - Hadith 13272

عَنْهُ عَنِ السَّيَّارِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ الْمُبَارَكِ الدِّينَوَرِيِّ عَنْ أَبِي عُثْمَانَ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْبَصَلُ يُطَيِّبُ النَّكْهَةَ وَ يَشُدُّ الظَّهْرَ وَ يُرِقُّ الْبَشَرَةَ .

4. It is narrated from the narrator of the previous Hadith from al-Sayyariy from Ahmad ibn Muhammad ibn Khalid from Ahmad ibn al- Mubarak al-Daynawariy from abu ‘Uthman from Durust who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Onion gives fine flavor, strengthens one’s back and clears the skin.’”

ضعيف

The Onions - Hadith 13273

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَخَلْتُمْ بِلَاداً فَكُلُوا مِنْ بَصَلِهَا يَطْرُدْ عَنْكُمْ وَبَاءَهَا .

5. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Ahmad from ‘Abd al-Rahman ibn Zayd ibn Aslam who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘When you enter a town eat its onion, it keeps plague away from you.’”

ضعيف

The Garlic - Hadith 13274

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَكْلِ الثُّومِ فَقَالَ إِنَّمَا نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْهُ لِرِيحِهِ فَقَالَ مَنْ أَكَلَ هَذِهِ الْبَقْلَةَ الْخَبِيثَةَ فَلَا يَقْرَبْ مَسْجِدَنَا فَأَمَّا مَنْ أَكَلَهُ وَ لَمْ يَأْتِ الْمَسْجِدَ فَلَا بَأْسَ .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about garlic. He (the Imam) said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited it only because of its smell, saying, “Whoever eats this filthy vegetable must not come near our Masjid, however, for those who eat it and do not come to the Masjid it is not unlawful.’””

حسن

The Garlic - Hadith 13275

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ أَكْلِ الثُّومِ وَ الْبَصَلِ وَ الْكُرَّاثِ فَقَالَ لَا بَأْسَ بِأَكْلِهِ نِيّاً وَ فِي الْقُدُورِ وَ لَا بَأْسَ بِأَنْ يُتَدَاوَى بِالثُّومِ وَ لَكِنْ إِذَا أَكَلَ ذَلِكَ أَحَدُكُمْ فَلَا يَخْرُجْ إِلَى الْمَسْجِدِ .

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad from Shu’ayb from abu Basir who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about garlic, onion and leek. He (the Imam) said, ‘Eating them is not unlawful and in cooking pots, or for treating illnesses with garlic, however, if anyone of you eats it he must not go out to Masjid.’”

صحيح

The Garlic - Hadith 13276

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنِ الْحَسَنِ الزَّيَّاتِ قَالَ لَمَّا أَنْ قَضَيْتُ نُسُكِي مَرَرْتُ بِالْمَدِينَةِ فَسَأَلْتُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ هُوَ بِيَنْبُعَ فَأَتَيْتُ يَنْبُعَ فَقَالَ لِي يَا حَسَنُ مَشَيْتَ إِلَى هَاهُنَا قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ كَرِهْتُ أَنْ أَخْرُجَ وَ لَا أَرَاكَ فَقَالَ ( عليه السلام ) إِنِّي أَكَلْتُ مِنْ هَذِهِ الْبَقْلَةِ يَعْنِي الثُّومَ فَأَرَدْتُ أَنْ أَتَنَحَّى عَنْ مَسْجِدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from ‘Abd Allah ibn Muskan from al-Hassan al-Zayyat who has said the following: “I completed the acts of al-Hajj or ‘Umrah, I passed by al-Madinah and asked about abu Ja’far (a. s.). He said that he (the Imam) is in Yanbu’. I then went there and he (the Imam) asked, ‘O Hassan, have you come walking here?’ I replied, ‘Yes, I pray to Allah to keep my soul in service for your cause, I disliked leaving without visiting you.’ He (the Imam) said, ‘I had eaten this vegetable, that is, garlic, so I wanted to keep away from the Masjid of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause”’

مجهول

The Wild Thyme - Hadith 13277

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ كَانَ دَوَاءُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) السَّعْتَرَ وَ كَانَ يَقُولُ إِنَّهُ يَصِيرُ لِلْمَعِدَةِ خَمْلًا كَخَمْلِ الْقَطِيفَةِ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ziyad al-Qandiy who has said the following: “Abu al-Hassan, al-Awwal (a. s.), has said that the medicine of ’Amir al-Mu’minin was wild thyme, ’Amir al-Mu’minin would say, Thyme becomes fuzz and fluff for the stomach like that of velvet.’”

موثق

The Wild Thyme - Hadith 13278

عَنْهُ عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ بَعْضِ الْوَاسِطِيِّينَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّهُ شَكَا إِلَيْهِ رُطُوبَةً فَأَمَرَهُ أَنْ يَسْتَفَّ السَّعْتَرَ عَلَى الرِّيقِ .

2. It is narrated from the narrator of the previous Hadith from Musa ibn al-Hassan from Ali ibn Sulayman from certain ones of al-Wasit who has said the following: “I once complained before abu al-Hassan (a. s.), about rutubah (acidity) and he (the Imam) commanded me to eat thyme complete and uncrushed.”

مجهول

The Toothpick - Hadith 13279

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نَزَلَ جَبْرَئِيلُ ( عليه السلام ) عَلَيَّ بِالْخِلَالِ .

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah (s. a. w) has said, ‘ Jibril came to me with the toothpick.’”

حسن

The Toothpick - Hadith 13280

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَزَلَ جَبْرَئِيلُ ( عليه السلام ) عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِالسِّوَاكِ وَ الْخِلَالِ وَ الْحِجَامَةِ .

2. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from abu Jamilah who has said the following: “Abu ‘ Abd Allah (a. s.), once said to me, ‘Jibril came to the Messenger of Allah (s. a. w) with the toothbrush, toothpick and cupping.’”

ضعيف

The Toothpick - Hadith 13281

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَتَخَلَّلُ فَنَظَرْتُ إِلَيْهِ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَتَخَلَّلُ وَ هُوَ يُطَيِّبُ الْفَمَ .

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Wahab ibn ‘Abd Rabbibhi who has said the following: “I once saw abu ‘Abd Allah (a. s.), using toothpicks and I looked at him (the Imam). He (the Imam) said, ‘The Messenger of Allah would use a toothpick; it cleanses the mouth.’”

صحيح

The Toothpick - Hadith 13282

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ الْحَذَّاءِ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْأَسَدِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَاوَلَ النَّبِيُّ ( صلى الله عليه وآله ) جَعْفَرَ بْنَ أَبِي طَالِبٍ ( عليه السلام ) خِلَالًا فَقَالَ لَهُ يَا جَعْفَرُ تَخَلَّلْ فَإِنَّهُ مَصْلَحَةٌ لِلْفَمِ أَوْ قَالَ لِلِّثَةِ وَ مَجْلَبَةٌ لِلرِّزْقِ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibrahim al-Hadhdha’ from Ahmad ibn ‘Abd Allah al-Asadiy from a man who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah (s. a. w) once gave a toothpick to Ja‘far ibn abu Talib (a. s.), and said, ‘O Ja‘far use a toothpick. It is beneficial for the mouth’ or he said, ‘It is beneficial for the gums and attracts sustenance.’”

مجهول

The Toothpick - Hadith 13283

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) تَخَلَّلُوا فَإِنَّهُ مَصْلَحَةٌ لِلِّثَةِ وَ النَّوَاجِدِ .

5. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah (s. a. w) has said, ‘You must use a toothpick it is beneficial for the gums and the molars.’”

ضعيف على المشهور

The Toothpick - Hadith 13284

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) تَخَلَّلُوا فَإِنَّهُ يُنَقِّي الْفَمَ وَ مَصْلَحَةٌ لِلِّثَةِ .

6. A group of our companions narrated from Sahl ibn Ziyad, from Ja'far ibn Muhammad al-Ash'ari, from Ibn al-Qaddah, from Abu Abdullah (a. s.), who said: "The Prophet (s. a. w.) said: 'Use a toothpick, for it cleans the mouth and is beneficial for the gums.'"

ضعيف على المشهور

The Toothpick - Hadith 13285

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَمَّنْ أَخْبَرَهُ أَنَّ أَبَا الْحَسَنِ ( عليه السلام ) أُتِيَ بِخِلَالٍ مِنَ الْأَخِلَّةِ الْمُهَيَّأَةِ وَ هُوَ فِي مَنْزِلِ فَضْلِ بْنِ يُونُسَ فَأَخَذَ مِنْهَا شَظِيَّةً وَ رَمَى الْبَاقِيَ .

7. A group of our companions narrated from Ahmad ibn Abi Abdullah, from his father, from Ali ibn al-Nu’man, from Ya'qub ibn Shu'ayb, from someone who informed him that Abu al-Hasan (a. s.) was brought a selection of prepared toothpicks while he was in the house of Fadl ibn Yunus. He took one piece from them and discarded the rest.

مرسل

The Toothpick - Hadith 13286

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ لَا تَخَلَّلُوا بِعُودِ الرَّيْحَانِ وَ لَا بِقَضِيبِ الرُّمَّانِ فَإِنَّهُمَا يُهَيِّجَانِ عِرْقَ الْجُذَامِ .

8. Ali ibn Ibrahim narrated from his father, from Ibn Abi Umayr, from Ibrahim ibn Abdul-Hamid, from Abu al-Hasan (a. s.), who said: "Do not use a basil twig or a pomegranate branch as a toothpick, for they both can stimulate the nerve of leprosy."

حسن أو موثق

The Toothpick - Hadith 13287

عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَخَلَّلَ بِالْقَصَبِ لَمْ تُقْضَ لَهُ حَاجَةٌ سِتَّةَ أَيَّامٍ .

9. Ali narrated from Muhammad ibn Isa, from Yunus ibn Abd al-Rahman, from someone who mentioned it from Abu Abdullah (a. s.), who said: "Whoever uses a reed as a toothpick will not have any of their wishes fulfilled for six days."

مرسل

The Toothpick - Hadith 13288

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُتَخَلَّلَ بِالْقَصَبِ وَ الرَّيْحَانِ .

10. Ali ibn Ibrahim narrated from his father, from al-Nawfali, from al-Sukuni, from Abu Abdullah (a. s.), who said: "The Messenger of Allah (s. a. w.) forbade the use of reeds and basil twigs as toothpicks."

ضعيف على المشهور

The Toothpick - Hadith 13289

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يَتَخَلَّلُ بِكُلِّ مَا أَصَابَ مَا خَلَا الْخُوصَ وَ الْقَصَبَ .

11. It is narrated from the narrator of the previous Hadith from certain ones who narrated who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah (s. a. w. a) used to use anything he could find to clean between his teeth, except for palm leaves and reeds.'”

ضعيف

Throwing away what Comes out with Toothpicks from Between the Teeth - Hadith 13290

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ جَرِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ اللَّحْمِ الَّذِي يَكُونُ فِي الْأَسْنَانِ فَقَالَ أَمَّا مَا كَانَ فِي مُقَدَّمِ الْفَمِ فَكُلْهُ وَ مَا كَانَ فِي الْأَضْرَاسِ فَاطْرَحْهُ .

1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Ishaq ibn Jarir who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the meat that remains between the teeth. He (the Imam) said, ’What is between the front teeth you can eat; but what is between the back teeth you must throw it away.’”

موثق

Throwing away what Comes out with Toothpicks from Between the Teeth - Hadith 13291

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمَّا مَا يَكُونُ عَلَى اللِّثَةِ فَكُلْهُ وَ ازْدَرِدْهُ وَ مَا كَانَ بَيْنَ الْأَسْنَانِ فَارْمِ بِهِ .

2. It is narrated from the narrator of the previous Hadith from ibn Mahbub from ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘What is in gingival (front gums) swallow it and what is between the other teeth throw it away.’”

صحيح

Throwing away what Comes out with Toothpicks from Between the Teeth - Hadith 13292

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنِ الْفَضْلِ بْنِ يُونُسَ قَالَ تَغَدَّى عِنْدِي أَبُو الْحَسَنِ ( عليه السلام ) فَلَمَّا فَرَغَ مِنَ الطَّعَامِ أُتِيَ بِالْخِلَالِ فَقُلْتُ جُعِلْتُ فِدَاكَ مَا حَدُّ هَذَا الْخِلَالِ فَقَالَ يَا فَضْلُ كُلُّ مَا بَقِيَ فِي فَمِكَ فَمَا أَدَرْتَ عَلَيْهِ لِسَانَكَ فَكُلْهُ وَ مَا اسْتَكَنَّ فَأَخْرِجْهُ بِالْخِلَالِ فَأَنْتَ فِيهِ بِالْخِيَارِ إِنْ شِئْتَ أَكَلْتَهُ وَ إِنْ شِئْتَ طَرَحْتَهُ .

3. It is narrated from the narrator of the previous Hadith from his father from ‘Abd Allah ibn al-Fadl al-Nawfaliy from al-Fadl ibn Yunus who has said the following: “Once, abu al-Hassan (a. s.), had lunch with me. When lunch was complete, toothpicks were brought and I asked, ‘I pray to Allah to keep my soul in service for your cause, what are the limits of toothpicks?’ He (the Imam) said, ‘O Fadl, whatever remains in your mouth when you turn your tongue on it you can eat it; but whatever does not come out with the tongue, then take it out with a toothpick; and you have the choice to eat or throw it away.’”

موثق

Throwing away what Comes out with Toothpicks from Between the Teeth - Hadith 13293

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَا يَزْدَرِدَنَّ أَحَدُكُمْ مَا يَتَخَلَّلُ بِهِ فَإِنَّهُ يَكُونُ مِنْهُ الدُّبَيْلَةُ .

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not take light what you use as a toothpick, it can cause a boil in one’s belly (that may cause one’s death).”’

مرفوع

The Saltwort and Cyperus - Hadith 13294

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَحْمَدَ بْنِ يَزِيدَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ أَكْلُ الْأُشْنَانِ يُبْخِرُ الْفَمَ .

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ahmad ibn Yazid who has said the following: “Abu al-Hassan al-Awwal (a. s.), has said, ’Eating saltwort disinfects the mouth.”’

مجهول

The Saltwort and Cyperus - Hadith 13295

بَعْضُ أَصْحَابِنَا عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْحَضْرَمِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّا نَأْكُلُ الْأُشْنَانَ فَقَالَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) إِذَا تَوَضَّأَ ضَمَّ شَفَتَيْهِ وَ فِيهِ خِصَالٌ تُكْرَهُ إِنَّهُ يُورِثُ السِّلَّ وَ يَذْهَبُ بِمَاءِ الظَّهْرِ وَ يُوهِي الرُّكْبَتَيْنِفَقُلْتُ فَالطِّينُ فَقَالَ كُلُّ طِينٍ حَرَامٌ مِثْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ إِلَّا طِينَ قَبْرِ الْحُسَيْنِ ( عليه السلام ) فَإِنَّ فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ لَكِنْ لَا يُكْثَرُ مِنْهُ وَ فِيهِ أَمَانٌ مِنْ كُلِّ خَوْفٍ .

2. Certain persons of our people have narrated from Ja‘far ibn Ibrahim al-Hadramiy from Sa‘d ibn Sa‘d who has said the following: “I once said to abu al-Hassan (a. s.), ‘I eat saltwort.’ He (the Imam) said, ‘Abu al-Hassan (a. s.), when washing his hands and mouth (with saltwort) would keep his lips closed. There is a quality in it, which is disliked. It can cause tuberculoses, it takes away the water of the back and weakens the knees.’ I then asked about clay. He (the Imam) said, ‘Eating clay is unlawful like dead bodies, blood and pork except the clay and soil of the grave of al-Husayn (a. s.), in which there is cure for all illnesses, however, do not be excessive, and there is immunity in it against all kinds of fear.’”

مجهول

The Saltwort and Cyperus - Hadith 13296

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ عُمَرَ عَنْ عَمِّهِ مُحَمَّدِ بْنِ عُمَرَ عَنْ رَجُلٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ مَنِ اسْتَنْجَى بِالسُّعْدِ بَعْدَ الْغَائِطِ وَ غَسَلَ بِهِ فَمَهُ بَعْدَ الطَّعَامِ لَمْ تُصِبْهُ عِلَّةٌ فِي فَمِهِ وَ لَمْ يَخَفْ شَيْئاً مِنْ أَرْيَاحِ الْبَوَاسِيرِ .

3. Muhammad ibn Yahya has narrated from Ali ibn al-Hassan ibn Ali from Ahmad ibn al-Husayn ibn ‘Umar from his uncle Muhammad ibn ‘Umar from a man who has said the following: “If one washes the outlet of his feces and his mouth after food with cyperus no illness will occur in his mouth and hewill have no fear of gases or hemorrhoid.’”

مجهول

The Saltwort and Cyperus - Hadith 13297

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي الْخَزْرَجِ الْحَسَنِ بْنِ الزِّبْرِقَانِ الْأَنْصَارِيِّ عَنِ الْفَضْلِ بْنِ عُثْمَانَ عَنْ أَبِي عَزِيزٍ الْمُرَادِيِّ قَالَ وَ هُوَ خَالُ أُمِّي قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اتَّخِذُوا فِي أَسْنَانِكُمُ السُّعْدَ فَإِنَّهُ يُطَيِّبُ الْفَمَ وَ يَزِيدُ فِي الْجِمَاعِ .

4. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from abu al-Khazraj al-Hassan ibn al-Zabarqan al-Ansariy from al-Fadl ibn ‘Uthman from abu ’Aziz al-Muradiy who is maternal uncle of my mother who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘Keep cyperus in your teeth; it gives the mouth pleasant smell and increases one’s ability to go to bed with his wife.’”

مجهول

The Saltwort and Cyperus - Hadith 13298

محمد بن يحيى، عن أحمد بن محمد، عن بعض أصحابه، عن إبراهيم بن أبي البلاد قال: أخذني العباس بن موسى فأمر فوجئ فمي (1) فتزعزعت أسناني فلا أقدر أن أمضغ الطعام فرأيت أبي في المنام ومعه شيخ لا أعرفه فقال أبي رحمه الله: سلم عليه فقلت: يا أبه من هو؟ فقال: هذا أبو شيبة الخراساني (2) قال: فسلمت عليه فقال: مالي أراك هكذا؟ قال:قلت: إن الفاسق العباس بن موسى أمرني فوجئ فمي فتزعزعت أسناني: فقال لي شدها بالسعد، فأصبحت فتمضمضت بالسعد فسكنت أسناني.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from certain persons of his people from Ibrahim ibn Ibrahim ibn abu al-Balad who have said the following: “Al-‘ Abbas ibn Musa took me and commanded to hit my mouth, so my teeth became shaky and I could not chew food. I then saw my father in my dream. There was an old man with him whom I could not recognize. My father, may Allah grant him mercy, said to me to offer greeting of peace to him.’ I then asked, ‘Father, who is he?’ He replied, ‘He is abu Shaybah al-Khurasaniy (of companions of abu Ja‘far (a. s.)).’ I offered him greeting of peace and he asked, ‘Why do I see you in this condition?’ I replied, ‘Sinful al-‘Abbas ibn Musa commanded to hit on my mouth and my teeth have become shaky.’ He said, ‘Tie them down with cyperus.’ In the morning I rinsed my teeth with al-Sa‘d and my teeth calmed down.’”

مرسل موقو ف

The Saltwort and Cyperus - Hadith 13299

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ قَالَ رَأَيْتُ أَبَا الْحَسَنِ الْأَوَّلَ ( عليه السلام ) فِي الْحِجْرِ وَ هُوَ قَاعِدٌ وَ مَعَهُ عِدَّةٌ مِنْ أَهْلِ بَيْتِهِ فَسَمِعْتُهُ يَقُولُ ضُرِبَتْ عَلَيَّ أَسْنَانِي فَأَخَذْتُ السُّعْدَ فَدَلَكْتُ بِهِ أَسْنَانِي فَنَفَعَنِي ذَلِكَ وَ سَكَنَتْ عَنِّي .

6. It is narrated from the narrator of the previous Hadith from ibn Mahbub from abu Wallad who has said the following: “I once saw abu al-Hassan sitting in al-Hijr (near al-Ka‘bah) along with a group of his family members and I heard him saying, ‘I had a toothache so I took cyperus and rubbed with it my teeth, it benefited me and the pain calmed down.’” End of the Book of Foods followed by the Book of Drinks, by the will of Allah, and all praise belongs to Allah alone, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause."

صحيح

The Excellence of Water - Hadith 13300

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) الْمَاءُ سَيِّدُ الشَّرَابِ فِي الدُّنْيَا وَ الْآخِرَةِ .عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ بِإِسْنَادِهِ مِثْلَهُ .

1. Muhammad ibn Yahya Ahmad ibn Muhammad ibn ‘Isa from Bakr ibn Salih from ‘Isa ibn ‘Abd Allah ibn Muhammad ibn ‘Umar ibn Ali from his father from his grandfather who has said the following: “’Amir al-Mu’minin (a. s.), has said, ‘Water is the master of drinks in this world and in the next world.’” A number of our people have narrated from Ahmad ibn abu ‘Abd Allah al-Barqiy from Muhammad ibn Ali from ‘Isa ibn ‘Abd Allah through the chain of his narrators has narrated a similar Hadith.

ضعيف

The Excellence of Water - Hadith 13301

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ ذَكَرَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنَّهُ أَحَبُّ إِلَيْنَا مِنَ الْآبَاءِ وَ الْأُمَّهَاتِ وَ الْمَاءِ الْبَارِدِ .

2. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from ibn Faddal from Tha’labah ibn Maymun from ‘Ubayd ibn Zurarah who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, upon mentioning the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ‘O Lord, You know that he (the Messenger of Allah) is more beloved to us than (our) fathers and mothers and cool water.’”

موثق

The Excellence of Water - Hadith 13302

مُحَمَّدُ بْنُ يَحْيَى عَنْ غَيْرِ وَاحِدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوَّلُ مَا يَسْأَلُ اللَّهُ جَلَّ ذِكْرُهُ الْعَبْدَ أَنْ يَقُولَ لَهُ أَ وَ لَمْ أُرْوِكَ مِنْ عَذْبِ الْفُرَاتِ .

3. Muhammad ibn Yahya and more than one person has narrated from al-‘ Abbas ibn Ma‘ruf from Sa‘dan ibn Muslim from ‘Abd al- Rahman ibn al-Hajj aj who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The first thing that Allah, most Majestic, most Glorious, will ask the servants will be, ‘Did I not quench your thirst with sweet water of al-Furat?”’

مجهول

The Excellence of Water - Hadith 13303

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ يَرْفَعُهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَيِّدُ شَرَابِ الْجَنَّةِ الْمَاءُ .

4. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Ali ibn al-Rayyan ibn al-Salt in a marfu ‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The master of the drink in paradise is water.’”

مرفوع

The Excellence of Water - Hadith 13304

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْمَاءُ سَيِّدُ الشَّرَابِ فِي الدُّنْيَا وَ الْآخِرَةِ .

5. It is narrated from the narrator of the previous Hadith from Muhammad ibn Ali from ‘Isa ibn ‘Abd Allah ibn Muhammad ibn ‘Umar ibn Ali from his father from his grandfather who has said the following: “’Amir al-Mu’minin (a. s.), has said, ‘Water is the master of drinks in this world and in the next world.’”

ضعيف

The Excellence of Water - Hadith 13305

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

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ya‘qub ibn Yazid from ibn Faddal from those who narrated to him who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one enjoys and appreciates the taste of water in this world Allah, most Majestic, most Glorious, will give him water in paradise.’”

مرسل

The Excellence of Water - Hadith 13306

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بُنْدَارَ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ طَعْمِ الْمَاءِ فَقَالَ سَلْ تَفَقُّهاً وَ لَا تَسْأَلْ تَعَنُّتاً طَعْمُ الْمَاءِ طَعْمُ الْحَيَاةِ .

7. Ahmad ibn Muhammad al-Kufiy has narrated from Ali ibn al-Hassan al-Mithamiy from Ali ibn Asbat from ‘Abd al-Samad ibn Bandar from al-Husayn ibn ‘Ulwan who has said the following: “Once, a man asked abu ‘Abd Allah (a. s.), about the taste of water. He (the Imam) said, ‘Ask to understand not to harass. The taste of water is the taste of life.’”

مجهول

Another Chapter on the same Issue - Hadith 13307

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَصُّوا الْمَاءَ مَصّاً وَ لَا تَعُبُّوهُ عَبّاً فَإِنَّهُ يُوجَدُ مِنْهُ الْكُبَادُ .

1. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ’Drink water in a sipping manner but do not gulp and pour it down at once; it may cause liver illness.”’

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Another Chapter on the same Issue - Hadith 13308

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ الْبَصْرِيِّ عَنْ أَبِي طَيْفُورٍ الْمُتَطَبِّبِ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الْمَاضِي ( عليه السلام ) فَنَهَيْتُهُ عَنْ شُرْبِ الْمَاءِ فَقَالَ ( عليه السلام ) وَ مَا بَأْسٌ بِالْمَاءِ وَ هُوَ يُدِيرُ الطَّعَامَ فِي الْمَعِدَةِ وَ يُسَكِّنُ الْغَضَبَ وَ يَزِيدُ فِي اللُّبِّ وَ يُطْفِئُ الْمِرَارَ .

2. Sahl ibn Ziyad has narrated from Muhammad ibn al-Hassan ibn Shammun al-Basriy from abu Tayfur al-Mutatabib who has said the following: “I once visited abu al-Hassan, al-Madiy, Alayhi al-Salam, and I prohibited him from drinking water. He (the Imam) said, ‘What is wrong with water when it turns food in the stomach, calms down the anger, increases marrows (learning ability) and removes bitterness?”’

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Another Chapter on the same Issue - Hadith 13309

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ عَمَّنْ حَدَّثَهُ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَعَا بِتَمْرٍ فَأَكَلَ وَ أَقْبَلَ يَشْرَبُ عَلَيْهِ الْمَاءَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ لَوْ أَمْسَكْتَ عَنِ الْمَاءِ فَقَالَ إِنَّمَا آكُلُ التَّمْرَ لِأَسْتَطِيبَ عَلَيْهِ الْمَاءَ.

3. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad al-Basriy from Dawud al-Mustariq from the one who narrated to him who has said the following: “I once was with abu ‘Abd Allah (a. s.), and he asked for dates which he ate and then he kept drinking water. I then said, ‘I pray to Allah to keep my soul in service for your cause, I wish you refrain from drinking water.’ He (the Imam) said, ‘I eat dates only to make water taste more delicious.’”

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Another Chapter on the same Issue - Hadith 13310

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

4. Ali ibn Muhammad has narrated from certain persons of his people from Yasir who have said the following: “Abu al-Hassan (a. s.), once said, ‘I wonder about the one who eats ‘this much,’ making a hand gesture, ‘and does not drink any water on it, how is it that his stomach does not burst.’”

مرسل

Drinking Water Excessively - Hadith 13311

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِنَّ شُرْبَ الْمَاءِ الْبَارِدِ أَكْثَرُ تَلَذُّذاً .

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “Abu al-Hassan (a. s.), has said, ‘Drinking cold water is more delicious.’”

حسن

Drinking Water Excessively - Hadith 13312

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يُوصِي رَجُلًا فَقَالَ لَهُ أَقْلِلْ مِنْ شُرْبِ الْمَاءِ فَإِنَّهُ يَمُدُّ كُلَّ دَاءٍ وَ اجْتَنِبِ الدَّوَاءَ مَا احْتَمَلَ بَدَنُكَ الدَّاءَ .

2. A number of our people have narrated from Sahl ibn Ziyad from Sa‘id ibn Junah from Ahmad ibn ‘Umar al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), when giving advice to a man said, ‘Reduce drinking water; it may stretch all illness and refrain from taking medicine as long as your body can take the pain.’”

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Drinking Water Excessively - Hadith 13313

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَاسِرٍ الْخَادِمِ عَنِ الرِّضَا ( عليه السلام ) قَالَ لَا بَأْسَ بِكَثْرَةِ شُرْبِ الْمَاءِ عَلَى الطَّعَامِ وَ لَا تُكْثِرْ مِنْهُ عَلَى غَيْرِهِ وَ قَالَ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا أَكَلَ مِثْلَ ذَا وَ جَمَعَ يَدَيْهِ كِلْتَيْهِمَا لَمْ يَضُمَّهُمَا وَ لَمْ يُفَرِّقْهُمَا ثُمَّ لَمْ يَشْرَبْ عَلَيْهِ الْمَاءَ كَانَ يَنْشَقُّ مَعِدَتُهُ .

3. Ali ibn Ibrahim has narrated from his father from Yasar al-Khadim who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), has said, ‘It is not harmful to drink water after food but do not drink water excessively on things other than food.’ He (the Imam) said, ‘Consider, the man who eats this much’ — he brought his hands close to each other and did not join them and did not keep them much apart - ‘then he does not drink water, his stomach may burst.’”

مجهول

Drinking Water Excessively - Hadith 13314

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُكْثِرْ مِنْ شُرْبِ الْمَاءِ فَإِنَّهُ مَادَّةٌ لِكُلِّ دَاءٍ .

4. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Hassan from Musa ibn Bakr from certain persons of our people who have said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not drink water excessively, it is the substance of every illness.’”

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Drinking Water Standing and Drinking it in One Breath - Hadith 13315

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شُرْبُ الْمَاءِ مِنْ قِيَامٍ بِالنَّهَارِ أَقْوَى وَ أَصَحُّ لِلْبَدَنِ .

1. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ’During the day drinking water when standing gives the body more power and good health.’”

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Drinking Water Standing and Drinking it in One Breath - Hadith 13316

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ أَبِي مَحْمُودٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شُرْبُ الْمَاءِ مِنْ قِيَامٍ بِالنَّهَارِ يُمْرِئُ الطَّعَامَ وَ شُرْبُ الْمَاءِ مِنْ قِيَامٍ بِاللَّيْلِ يُورِثُ الْمَاءَ الْأَصْفَرَ .

2. Ali ibn Muhammad has narrated from Muhammad ibn abu Mahmud in a marfu‘ manner has said the following: “Abu ’Abd Allah (a. s.), has said, ‘During the day drinking water when standing makes the food more pleasant; but drinking water during the night when standing causes al-Safra ’ (yellowness, acidity).”’

مرفوع

Drinking Water Standing and Drinking it in One Breath - Hadith 13317

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي هَاشِمِ بْنِ يَحْيَى الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَامَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى إِدَاوَةٍ فَشَرِبَ مِنْهَا وَ هُوَ قَائِمٌ .

3. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn Ali from ‘Abd al-Rahman ibn abu Hashim [from abu Hashim] ibn Yahya al-Mada’iniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin went to the water container and drank water standing.’”

ضعيف

Drinking Water Standing and Drinking it in One Breath - Hadith 13318

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ دَخَلَ عَلَيْهِ عَبْدُ الْمَلِكِ الْقُمِّيُّ فَقَالَ لَهُ أَصْلَحَكَ اللَّهُ أَشْرَبُ الْمَاءَ وَ أَنَا قَائِمٌ فَقَالَ لَهُ إِنْ شِئْتَ قَالَ أَ فَأَشْرَبُ بِنَفَسٍ وَاحِدٍ حَتَّى أَرْوَى قَالَ إِنْ شِئْتَ قَالَ فَأَسْجُدُ وَ يَدِي فِي ثَوْبِي قَالَ إِنْ شِئْتَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي وَ اللَّهِ مَا مِنْ هَذَا وَ شِبْهِهِ أَخَافُ عَلَيْكُمْ .

4. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from ‘Abd al-Rahman ibn al-Hajj aj who has said the following: “Once I was with abu ‘Abd Allah (a. s.), when ‘Abd al-Malik al-Qummiy came and said, ‘I pray to Allah to keep you well, can I drink water standing?’ He (the Imam) said, ‘You can do so if you like.’ He then asked, ‘Can I drink in one breath until I am satisfied?’ He (the Imam) said, ‘If you like you can do so.’ He then asked, ‘Can I perform Sajdah (prostration) with my hand in my pocket?’ He (the Imam) said, ‘You can do so if you like.’ Abu ‘Abd Allah (a. s.), then said, ‘I, by Allah, am not afraid for you of this and similar things (as long as your belief is proper).”’

حسن كالصحيح