Belief Spreads In all Parts of the Body

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il from af-Fadf ibn Shadhan all from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “I once asked him (the Imam) about the limits of the face that must be washed for Wudu’ about which Allah, most Majestic, most Glorious, has also spoken. He (the Imam) said, ‘The face which Allah, most High, has commanded to wash to the limits of which no one has permission for addition or reduction; for addition one cannot receive any reward and for reduction one commits a sin. That limit is the area of the face which one’s forefinger, middle finger and thumb cover in width and in depth from the hairline on the forehead down to one’s chin and the area of the face over which the two fingers (middle finger and thumb) pass downward is of the face, besides this is not of the face.’ I (the narrator) then said, ‘Is the temple not of the face?’ He (the Imam) said, ‘No, it is not (part) of the face.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Musa from Ghiyath ibn Ishaq ibn ‘Ammar 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, the most Blessed, the most High, dislikes to find six characteristics within me, and I dislike finding them with the executors of my wills from my descendents and their followers. Of such characteristics, one is embarrassing the recipient after giving charity.’””

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Mu‘awiyah ibn Wahab who has said the following: “This is concerning my question before abu ‘ Abd Allah (a.s.), ‘The Imam dispatches a small armed group against the enemy and they capture properties from the enemy. How should they distribute it?’ He (the Imam) replied, ‘If they fight under the command of a commander appointed by the Imam they should keep aside one-fifth thereof and distribute the rest among themselves. If they have not fought the pagans, then all that they have captured belongs to the Imam who distributes as he finds proper.”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

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.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. 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 ‘Asem ibn Humayd from Muhammad ibn Qays who has narrated the following: “Abu Ja‘far (a.s.), has said that ’ Amir al-Mu’minin has said, ‘A debt must be paid before the will, then the will is paid for. Thereafter are the shares of the heirs after the will, because the first judge in the case is the book of Allah, most Majestic, most Glorious.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

18. A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from his father, from Abu Baseer who said: ‘One day the Messenger (saww) of Allah (azwj) was explaining (matters) in a session when Amir-ul-Momineen (asws) came over. The Messenger (saww) of Allah (azwj) said to him (asws) that: ‘In you (asws) there is a similarity with Isa (as) Bin Maryam (as), and had it not been for a sect from my (saww) community saying regarding you (asws) what the Christians are saying regarding Isa (as) Bin Maryam (asws), I (saww) would have said regarding you (asws) such words that none from the people would pass by you (asws) except that he would take the dust from under your (asws) feet seeking Blessings by that’. He (asws) said: ‘Two Arabs became angered along with Al-Mugheira Bin Sho’bat as well a number from the Qureish among them. So they said, ‘He (saww) was not happy until he (saww) struck an example for the son (asws) of his (saww) uncle (as) with Isa (as) Bin Maryam (as)’. So Allah (azwj) Revealed unto His (azwj) Prophet (saww) Saying: “[43:57] When (Jesus) the son of Mary is held up as an example, behold, thy people raise a clamour thereat (in ridicule)! [43:58] And they say: Are our gods better, or is he? They do not set it forth to you save by way of disputation; Indeed, they are a contentious people. [43:59] He was naught but a servant on whom We bestowed favour, and We made him an example for the children of Israel [43:60] And if it were Our Will, We could make angels from amongst you” meaning the Clan of Hashim (as), “succeeding each other on the earth” He (asws) said: ‘Al-Haaris Bin Amro Al-Fahry became angry and said, ‘Our Allah (azwj)! If this was the truth from You (azwj) that the Clan of Hashim (as) will be inheriting from Heraclius and after Heraclius, so Rain upon us stones from the sky or Bring down upon us a Grievous Punishment’. So Allah (azwj) Revealed against the words of Al-Haaris and this Verse Came down: “[8:33] But Allah was not going to chastise them while you were among them, nor is Allah going to chastise them while yet they ask for forgiveness”. Then he (saww) said to him: ‘O Ibn Amro, either you repent or you leave’. He said, ‘O Muhammad (saww), but you (saww) have made for all of the Qureish something from what is in your (saww) hands, for the Clan of Hashim (as) have taken away the prestige of the Arabs and the non-Arabs’. The Prophet (saww) said to him: ‘That is not up to me (saww), but that is up to Allah (azwj) Blessed and High’. He said, ‘O Muhammad (saww), my heart does not incline me for the repentance, but I shall leave from you’. So he called for his ride and rode away. When he came to the back of Al-Medina, a stone fell upon him and crushed his skull. Then Revelation Came to the Prophet (saww) Saying: “[70:1] One demanding, demanded the chastisement which must befall [70:2] Upon the disbelievers, of the Wilayah of Ali (asws) which none can repel [70:3] From Allah, Lord of the Ascending Stairways”. He (the narrator) said, ‘I said, ‘May I be sacrificed for you (asws), we do not read it like this’. He (asws) said: ‘By Allah (azwj)! Jibraeel Descended with it upon Muhammad (saww), and by Allah (azwj), this is how it is recorded in the Parchment (Mus’haf) of Fatima (sa)’. So the Messenger (saww) of Allah (azwj) said to those who were around him (saww) from the hypocrites: ‘Go to your companion, for he has got what he was seeking for’. Allah (azwj) Mighty and Majestic Said: “[14:15] And they asked for Judgement and every insolent opposer was disappointed”.

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father. And Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa all have narrated from al-Barqi from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al-Halabi from ‘Ubayd Allah ibn al-Hassan from al- Hassan ibn Harun who has said the following: “Once Abu ‘Abdillah (a.s.) said to me, ‘It is of certainty that the ears, eyes and heart will all be questioned. ’(17:36) He said, ‘The ears will be questioned about what they have heard, the eyes will be questioned about what they have looked upon and the heart will be questioned about what it has established as belief.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Muhammad ibn al-Husayn from Safwan from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I asked one of the two Imam, ‘Alayhim al-Salam, about a man who takes Wudu’, ‘Is he required to wash inside his beard?’ He (the Imam) replied, ‘No, he is not required to do so.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah in a marfu‘ manner the following: “Abu ‘Abd Allah (a.s.), has said, ‘Embarrassing a recipient, after giving charity destroys the virtue of this benevolent deed.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Ali ibn Ibrahim has narrated from his father from and Ali ibn Muhammad all have narrated from al-Qasim ibn Muhammad from Sulayman ibn Dawud from Hafs ibn Ghiyath who has said the following: “Certain ones of my brothers wrote to me to ask abu ‘Abd Allah (a.s.), about certain issue of tradition and I then wrote to the Imam. Of such question one was as follows. ‘An army during a war captures certain amount of properties therein. Thereafter another army arrives and joins them before their coming out of the war zone. They do not face any enemy before returning to peaceful zone. Can the second army share in the captured properties?’ He (the Imam) replied, ‘Yes, they can share.’ Another question was about an army in the ship where the horse owners do not use their horses. How do they distribute the properties captured from the enemy?’ He (the Imam) replied, ‘The share of the owner of horses is twice as much as that of those on foot.’ I then asked, ‘Even if they have not done any fighting when riding their horses?’ He (the Imam) replied, ‘Suppose if they are in an army and people on foot move first, fight and capture properties. How would they distribute the properties?’ Is not the share of people with horses twice as much as the share of the people on foot who are the ones who had captured the properties and not the people who had horses?”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

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.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from certain persons of his people from Aban ibn ‘Uthman from a man who has narrated the following: “I once asked abu ‘ Abd Allah (a.s.), about the case of a man who makes a will and he is indebted. He (the Imam) said, ‘He (executor of the will) pays the debts first, then distributes the legacy among the heirs.’ I then asked, ‘What happens if what is assigned to pay debts is stolen and about who pays for the debt if it is deducted from the shares of the heirs?’ He (the Imam) said, ‘The heirs are not responsible for it but the executor of the will is responsible.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan or one other than him from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “Once I asked Abu ‘Abdillah (a.s.) about belief. He said, ‘It is to testify that no one deserves to be worshipped except Allah, Muhammad (a.s.) is the Messenger of Allah and to affirm that whatever he (Muhammad) brought is from Allah. That which is established in the hearts through acknowledgement of such facts is belief.’ I then asked, ‘Is it not that the testimony is a deed?’ He said, ‘Yes, it is a deed.’ I then asked, ‘Is the deed of belief?’ He said, ‘Yes, belief does not shape up without deed. The deed is from belief and belief cannot stand firmly without deed. ’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad ibn ‘Isa from his father from ibn al-Mughirah from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘The Messenger of Allah has said, “Do not strike water against your face when taking Wudu’. Allow the water to flow over your face.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Abu Ali al-Ash’ariy has narrated from Muhammad ibn Salim from Ahmad ibn al-Al-Nadr ibn al-Suwayd from al-Husayn ibn ‘Abd Allah from his father from his grandfather who has said the following: “If a person had many horses during a war Amir al-Mu’minin (a.s.), would give him the shares for two of his horses only.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

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 Jamil ibn Darraj from Zakariya ibn Yahya al-Shu‘ayriy from al-Hakam ibn ‘Utaybah who has narrated the following: “Once we were with abu Ja‘far (a.s.). We were in a group waiting for him (the Imam) to come out. A woman came and asked, ‘Which one of you is abu Ja‘far?’ The people asked, ‘What for are you asking for him?’ She replied, ‘I want to ask him about an issue.’ They said, ‘This is the jurist of the people of Iraq. You can ask him your question.’ She said, ‘My husband has died and has left one thousand dirham as legacy. He owed me five hundred dirham as my mahr (dower) and my share of inheritance which I took from the legacy; but then a man came and said my husband owed him one thousand dirham and I testified in his favor.’ Al-Hakam has said, ‘I was counting it that abu Ja‘far (a.s.), came out and said, “Why is it that I see you move your fingers, O Hakam?” I replied, “This woman has mentioned that her husband has died. He has left one thousand dirham as legacy. He owed to her five hundred dirham as her dower. She took her dower and the share of her inheritance, but then a man came and said that her husband owed him one thousand dirham and she testified in his favor.’” Hakam has said, ‘By Allah I had not completed my words that he (the Imam) said, “She has confessed to give back one-third of what she has in her hand and she does not have anything as her share of inheritance.’” Hakam has said, ‘I had never seen, by Allah, anyone more intelligent than abu Ja‘far (a.s.).”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from ‘Abd Allah ibn Muskan from certain individuals of his people who has said the following: “I asked Abu ‘Abdillah (a.s.) ‘What is Islam?’ He said, ‘It is the name of the religion of Allah. It was the religion of Allah before you were as you are now and after you it will be there. Whoever professes the religion of Allah, is a Muslim. Whoever does what Allah, the Most Majestic, the Most Holy, has commanded, is a believer.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ’Isma‘il ibn Mehran who has said the following: “I wrote to al-Rida (a.s.), and asked him about the limits of the area of the face. He wrote this back to me, ‘It is from the hairline down to the end and (beginning of) both brows.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil from certain persons of our people who has narrated the following: “This is about the case of a man who sells something to a man and the buyer takes possession of the goods but does not pay for it. Then the buyer dies and the goods exist as they were. Abu ‘Abd Allah (a.s.), has said, ‘If the goods exist as they were, they must be returned to its owner and other creditors do not have any right to dispute him.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. From him from his father from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al- Halabi from Ayyub ibn al-Hurr from abu Basir who has said the following: “I was in the presence of abu Ja’far (a.s.) when Salam said, ‘Khaythamah ibn abu Khaythamah narrates to us from you that you were asked about Islam and you said, ‘Islam is this: Whoever faces our Qibla (direction of Makka), testifies to our testiment of belief, practices our practice, is a friend of our friend and an enemy of our enemies, he is a Muslim.’ The Imam said, ‘Khaythamah has told the truth. ’ 1 then said, ‘He had asked you about belief and you said, ‘It is belief in Allah, to acknowledge the book of Allah and not to disobey Allah.’ He said, ‘Khaythamah has told the truth.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Muhammad ibn al-Hassan and others have narrated from Sahl ibn Ziyad from Ali ibn al-Hakam from al-Haytham ibn ‘Urwah al- Tamimiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the words of Allah, the most Majestic, most Glorious, ‘. . . wash your faces and hands to the elbow. . .’ and I passed my hand over my hand to my elbow asking, ‘Should I wash in this manner?’ He (the Imam) said, ‘It is not revealed for that manner. It is only “wash your faces and hands to the elbow’” He (the Imam) passed his hand over his elbow toward his fingers.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn Isa, from Muhammad ibn Isa, from Mansur, from Hisham ibn Salim, narrated from Abu Abdillah al-Sadiq (as): He was asked about whether the Bedouins (Arab nomads) are obligated to engage in jihad. He replied, "No, unless there is a fear for Islam, in which case they can be sought for assistance." I then asked, "Do they receive any part of the jizya (tribute)?" He said, "No."

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ‘Abd Allah ibn Sinan who has narrated the following: “About the case of a man who dies with debts on him and a guarantor takes responsibility to pay the creditors, abu ‘Abd Allah (a.s.), has said, ‘If the creditors agree, the deceased becomes free from responsibility.”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following: “I asked Abu ‘Abdillah (a.s.) about belief. He said, ‘It is to testify that no one deserves to be worshipped except Allah and that Muhammad (a.s.) is the Messenger of Allah.’ I asked, ‘Is it not a deed?’ He said, ‘Yes, it is a deed.’ 1 then asked, ‘Is deed of belief?’ He said, ‘One’s belief does not take any root without deed and deed is from belief.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. Ali ibn Ibrahim has narrated from his brother Ishaq ibn Ibrahim from Muhammad ibn ’Isma‘il ibn Bazi‘ who has said the following: “Abu al-Hassan, al-Rida (a.s.), has said, ‘In the case of women about Wudu’ for Salah (prayer), Allah has made it obligatory in washing their hands to pour water over the interior side of their forearm and for men to pour water over the exterior side of their forearms.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. It is narrated from the same narrator (the narrator of the previous Hadith) from Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd from abu ‘Abd Allah from his ancestors, recipients of divine supreme covenant, who has said the following: “About a man who joins an army who have captured properties but he has not taken part in fighting Amir al-Mu’minin (a.s.), has said, ’These people are deprived (from reward). He however, commanded to give such people a share.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. Abu Ali a l-Ash ‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Yahya al-Azraq who has narrated the following: “About the case of a man who is killed and who owed debs, but has not left any legacy but his heirs received blood money (wergild) from his killer; if they must pay his debts, abu al-Hassan (a.s.), has said, ‘Yes, they must pay his debts.’ I then said, ‘He has not left any legacy.’ He (the Imam) said, ‘It is because they have received blood money, thus, they must pay his debts.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

7. Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Asim ibn Humayd from Muhammad ibn Muslim who has said the following: “I once, asked Abu Ja’far (a.s.), about rules of Wudu’ in the case of a cut-off hand or leg. He (the Imam) said, ‘One must wash them.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

7. Muhammad has narrated from Ahmad ibn Muhammad ibn ‘Isa from Mansur ibn Hazim from Hisham ibn Salim who has said the following: “This is concerning my question before abu ‘Abd Allah (a.s.), about properties gained during a war from the enemies. He (the Imam) replied, ’One-fifth is kept aside thereof which is for Allah and the Messenger. The rest is divided among the fighters and the guardian thereof.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from al-Hassan ibn al-Jahm who has narrated the following: “I once asked abu al-Hassan (a.s.), about the case of a man who dies and I owe him a certain amount of money. He has left behind children, male, female, and smaller children. One of them once came to me and said, ‘You are free of the responsibility of what you owed to my father as much as my share is concerned and you are also free about the shares of my brothers and sister. I take the responsibility to obtain their agreement in your favor. He (the Imam) said, ‘You are relieved and you are free of responsibility.’ I then asked, ‘What happens if he did not give them?’ He (the Imam) said, ‘It is his responsibility.’ I then asked, ‘What happens if the heirs come to me and ask for payment of their rights?’ He (the Imam) said, ‘According to the way the case appears they can do so but between you and Allah, most Majestic, most Glorious, you are free from all responsibility toward them, when the man who has taken upon himself to obtain their agreement to what he has done, and he carries the responsibility for you.’ I then asked if a mother can take such responsibility for her child.’ He (the Imam) said, ‘Yes, it can happen if she has something with which she can make him agree.’ I then asked, ‘What happens if she does not have anything? He (the Imam) said, ‘It then is negative.’ I then said, ‘I have heard you saying that her waving is permissible.’ He (the Imam) said, ‘What I meant thereby is that if she has assets.’ I then asked, ‘Can a father take such responsibility for his son?’ He (the Imam) said to him, ‘We had no difficulty with abu al-Hassan (a.s.). He (the Imam) would do whatever he wanted.’ I then said, ‘The man has taken the responsibility for me about the right of the child and about his share. Am I free from responsibility if the man dies before the child becomes mature and he does not owe anything?’ He (the Imam) said, ‘It is permissible according to the condition he has undertaken for you.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

8. Muhammad ibn al-Hassan has narrated from certain individuals of our people from al-Ash’ath ibn Muhammad from Muhammad ibn Hafs ibn Kharija who has said the following: “I heard Abu ‘Abdillah (a.s.) saying - when a man asked him about the words of al-Murji’a, a religious sect, about rejection (disbelief) and belief -, ‘They argue against us and say, “Just as to us one who disbelieves is a rejecter of belief, so also is he in the sight of Allah. The same applies to a believer. We find a believer that when he affirms his belief he is a believer in the sight of Allah.” He (a.s.) said, “Glory belongs to Allah. How can these two be equal? Rejection of belief is an affirmation and confession of a servant, and thereafter he is not required to present any witness to prove his case. (On the other hand) belief is a claim, which is not accepted without the testimony of a witness. Witness to prove his case is his deed and intention. If they (deed and intention) agree, a servant is a believer in the sight of Allah. Rejection of belief exists in all the three things; word, deed and intention and rules of law apply to both word and deed. In of favor many persons believers testify to prove them to be believers and the rules of law applicable to believers are applied to them, but in the sight of Allah they are rejecters of belief. In certain conditions one’s applying rules of law, applicable to believers, to such unbelievers is also correct according to the apparent condition of his deed and words.’””

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

8. It is a narration from him (narrator of the previous Hadith) by his father from Ibn Abi ‘Umayr from Rifa‘ah and Muhammad ibn Yahya from Ahmad ibn Muhammad from al-Hassan ibn Ali from Rifa‘ah, who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a cut-off hand for Wudu’. He (the Imam) said, ‘One must wash the cut-off part.”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

8. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn Yahya from Muhammad ibn al-Husayn all from ‘Uthman from ibn ‘Isa from Sama‘ah from one of the two Imams (a.s.), who has said the following: “The Messenger of Allah (sw) took part in war in the company of women so that they could nurse the wounded. He did not give them a share of the captured properties but he did so in an optional manner.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

9. Muhammad ibn Yahya has narrated from al-‘Amrakiy from Ali ibn Ja‘far who has said the following: “I asked my brother, Musa ibn Ja‘far (a.s.), about a man whose hand is cut off from the elbow. How he should take Wudu’? He (the Imam) said, ‘He must wash what is left of his arm.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah who has said the following: “I once said to abu Ja’far (a.s.), ‘There are people who say that the inside of ears is (part) of the face and their outside is (part) of the head.’ He (the Imam) said, ‘There is no washing or wiping for them.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

7. Certain individuals of our people have narrated from Ali ibn ‘Abbas from Ali ibn Maysir from Hammad ibn al-Nusaybi who has said the following: “A man asked the scholar (a.s.) ‘O scholar, tell me which deed is more virtuous before Allah?’ He said, ‘It is the deed without which Allah does not accept any deed.’ He asked, ‘What is such thing?’ He said, ‘It is belief in Allah (besides Whom no one deserves to be worshipped). It (belief) is the highest in degree among the deeds, the most valuable among them (in virtue) and the topmost among them in reward.’ The man then said, ‘Please, tell me then about belief. Is it deeds or it is words without deeds?’ “The Imam said, ‘All of belief is deeds and parts of such deeds are words. Allah has made it obligatory as is explained in His book. Its light is clear, its evidence well established. The (Holy) book testifies to it for one, and calls one thereto.’ I (the narrator) then asked, ‘Explain it to me so I may understand.’ He (the Imam) said, ‘Belief is of degrees, conditions, levels and stages. Of belief there is that which is perfect and complete in perfection. Of belief there is that which is defective and the defect is clear. Of belief there is that which is heavier on the perfection side.’ The man then asked, ‘Does belief become perfect, decrease and increase?’ He said, ‘Yes, it does.’ The man then asked, ‘How does it happen?’ He said, ‘It is because Allah, the Most Blessed, the Most High, has written belief for each part of the body of the children of Adam and has divided and distributed it among them. There is no part of the parts but that has a guard of belief that is different from such guard as is assigned to other parts. Of such part is one’s heart with which one understands and rationalizes to comprehend, and he is the commander of one’s body. It oversees the body and without its opinion no part moves to act. Of the parts of the body are one’s hands with which one works, one’s legs with which one walks, one’s sexual organs from which come carnal desires, one’s tongue with which one speaks of the book and testfies thereby, one’s eyes with which one sees and one’s ears with which one listens. ‘For each of these parts a different obligation is written. The obligation of the heart is different from the obligation of the tongue. What is made obligatory for the tongue is different from the obligation of the eyes and what is made obligatory for the eyes is different from what is made obligatory for the ears. What is made obligatory for the ears is different from what is made obligatory for the hands and what is made obligatory for the hands is different from what is made obligatory for the legs. The obligation of the legs is different from the obligations of the sexual organs. What is obligatory for the sexual organs is different from the obligation of the face. ‘What is made obligatory for the heart of belief is affirmation, recognition and formation of belief, consent and submission to the fact that no one deserves to be worshipped except Allah Who is One and has no partner. He is the One and only Who deserves to be worshipped. He has not taken any companion and children. Muhammad (a.s.) is His servant and messenger.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Ali ibn Ibrahim has narrated from his father from Hammad from certain individuals of his people from abu al-Hassan, ‘Alayhi al- Salam, who has said the following: “One fifth of the properties captured is first kept aside to distribute as Allah, the Most Majestic, the Most Glorious, has instructed. The remaining properties are distributed among those who have taken part in the war in which the properties were captured and are the authority thereof. He (the Imam) said, ‘The Imam has the right to have the best from such properties, the best slave-girls and the best animals, the best cloths and other items which are liked and desired for. Such items are for him (the Imam) before the distribution and before the deduction of the one-fifth. He (the Imam) then said, ‘There is nothing for the fighters of the land and not even of that on which they have defeated the enemy except that much which contains the army. The Arabs do not have any share in the properties captured in the war even if they are of the fighters alongside the Imam. It is because the Messenger of Allah had made a treaty with them which said that they can live in their land and do not migrate. In exchange, they must mobilize against those of the enemies who may attack the Messenger of Allah and fight them and will not have any share in the properties captured from the enemy. It is a tradition established in them and others. “The land which is taken by force and means such as mules and other means are of endowment that is left alone in the hands of those who revive them. They reach a settlement with governing authority on the basis of their abilities to pay back such as half, one-third or two-thirds and so on so that they can benefit and do not suffer losses.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.