Qualities of a Believer

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Jamil ibn Salih from ‘Abd al-Malik ibn Ghalib from Abu ‘Abdillah (a.s.) who has said the following: “A believer should have eight qualities. He is dignified in turbulent times. He is patient in afflicting conditions. He is thankful in prosperous life. He is content with what Allah has granted him. He does not do injustice to the enemies. He does not overburden friends. His own body is tired due to his efforts and people are comfortable with him. Knowledge is a friend of the believer, forbearance is his secretary, reason is the commander-in-chief of his army, kindness is his brother and virtuous deed is his father.”

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

1. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Ahmad ibn Idris from Muhammad ibn ‘Abd al-Jabbar all from Safwan ibn Yahya from Salim abu al-Fadl who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Wudu’ does not become invalid unless something from your two passages of lower end, which Allah has granted you, comes out.’”

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

1. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ariy from ‘Abd Allah ibn Maymun al- Qaddah who has said the following: “Abu ‘Abd Allah, has narrated this Hadith from his ancestors, ‘Alayhim al-Salam, ‘Providing, Benevolent Assistance protects one against wicked encounters.’”

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

1. Ahmad ibn Muhammad al-Kufiy has narrated from Muhammad ibn Ahmad al-Qalanisiy from Ahmad ibn al-Fadl from ‘Abd Allah ibn Jabalah from Fazarah from Anas or Haytham ibn al-Bara’ who has said the following: “I asked abu Ja’far (a.s.), about a thief who may enter my house to harm my life or properties.’ He (the Imam) said, ’Eliminate him. Allah and those who hear me are my witness; his blood (life) is on my neck (my responsibility).”’

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

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.’”

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

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman who has narrated the following: “Abu ‘ Abd Allah (a.s.), has said, ’Giving charity or setting free a slave is not valid unless it is for the sake of Allah, most Majestic, most Glorious.”’

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

23. Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ali Bin Ra’ab abd Yaqoub Al-Sarraaj who has said: Abu Abdullah (asws) has narrated that: ‘Amir-ul-Momineen (asws), when they had pledged allegiance to him (asws) after the killing of Usman, ascended the Pulpit, so he (asws) said: ‘Praise be to Allah (azwj) Who is High and thus all is in His (azwj) possession and He (azwj) is Closer than any in the view. And I (asws) hereby testify that there is no god but Allah (azwj), One with no associates to Him (azwj), and I (asws) testify that Muhammad (saww) is His (azwj) servant and His (azwj) Messenger (saww), the last of the Prophets (as) and a Proof over the worlds, a ratification for the former Prophets (as) and was kind and merciful to the Believers. The Angels sent ‘salam’ greetings of peace upon him (saww) and upon his (saww) Progeny (asws). Having said that, O you people! The transgression (indecency) places its owner into the Fire, and the first one to transgression (commit indecency) against Allah (azwj) Majestic is His (azwj) Remembrance was Onaq the daughter of Adam (as), and the first one who was killed, whom Allah (azwj) Killed was Onaq. And the area that she occupied when seated upon the ground measured one square acre (Jarib) of the land, and she had twenty fingers and on each of her fingers were two nails like two sickles. So Allah (azwj) Mighty and Majestic Made her to be overcome by a lion which was like an elephant (in size), and a wolf which was like a camel (in size), and an eagle like a mule (in size). So they killed her. And Allah (azwj) had Killed the tyrants in their best conditions, and gave Safety to those who used to be (oppressed). And He (azwj) Made Hannaan to die, and destroyed the Pharaoh (la), and He (azwj) has Killed Usman. Indeed! Your misfortunes have returned to what they were on the day Allah (azwj) Sent His (azwj) Prophet (saww). By the One (azwj) Who Sent him (saww) by the truth, you will be confused with a (severe) confusion and be sifted with a (severe) sifting, and stirred and turned like the contents of a frying pan until your underside becomes your upper side and your upper side becomes your underside. The ones who used to be with the shortcomings will become the foremost ones, and those who used to be the foremost ones would become the people with shortcomings. By Allah (azwj)! I (asws) have neither concealed, nor blocked, nor lied a lie, and I (asws) have been foretold about this place and this day. Indeed! And the sins are like uncontrollable horses which carry its riders, with its harnesses removed, plunging into the Fire. Indeed! And the piety is like a humble ride which takes its rider, along with its rein, to the Paradise, and its Doors will be opened up for them, and they will find its aroma and goodness. And it will be said to them: ‘Enter it in peace and security’. Indeed! The ones who had no association with it has preceded me (asws) to this command (Caliphate), and the ones to whom it had not been Granted to, and the ones for whom there was no chance from it except if they were to be Prophets (as) who had been Sent. And indeed! There is no Prophet (as) to be after Muhammad (saww) who is more noble than him (as) over the intercession on the brink of the Fire. So they will fall with by it (their lies) in the Fire of Hell. Truth as well as falsehood, for each of them are its people. The matter of falsehood is a very old one and has been active. And if the truth is less (in practice) it is because of ‘if’ and ‘maybe’. And it is rare that if a thing gone away comes back, and if your command (Caliphate) returns to you, you would be pleased, and it is not on me (asws) except for the striving, and I (asws) am afraid that you all will end up being on the nature of your nation (away) from me (asws), the nation that you were in beforehand and would not have a praiseworthy opinion in my (asws) sight, and if I (asws) so desire to I (asws) would say: ‘May Allah (azwj) Forgive what was in the past’. Two men preceded me (asws) with regards to it (Caliphate), and the third one stood up like the Raven. His main concern was his stomach. Woe be unto him! Had his wings been clipped and his head cut-off, it would have been better for him. He was distracted from the Paradise and the Hell was in front of him. Three and two make five, there is no sixth of them – An Angel who files by his wings, and a Prophet (as) whom Allah (azwj) has Grabbed by his (as) shoulders (Given him Divine Status), and a diligent seeker (momin), and a hopeful student, and a reducer (Muqassir) are in the Fire. The right and the left are misleading, whereas the middle path is the street on which you will come across the Book and the effects of the Prophet-hood. Destroyed is the one who makes a claim, and disillusioned is the one who fabricates that Allah (azwj) Disciplined this community by the sword and the whip, and there is no leniency for either of them with the Imam (asws). So, hide in your homes and mend your relationships in between yourselves and the repentance is behind you all. The one who turned his cheek (opposed the Imam (asws)) to the truth is destroyed.

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

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sahl from Zakariya ibn Adam who has said the following: “I once asked abu al-Hassan, al-Rida (a.s.), about a fistula (a bad wound) if it invalidates Wudu’ or not. He (the Imam) said, ‘Only three things invalidate Wudu’: urine, feces and gas.’”

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

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 narrated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Blessings cut through obstacles faster than a knife’s cutting through the hump of a camel or a flood’s moving toward its destination, to reach the house from which Benevolent Assistance is provided.’”

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

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 (a.s.), has said, ‘Allah, the most Majestic, the most Glorious, hates a man who does not fight back the thief who has entered his house.’”

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

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.’”

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

2. It is narrated from the narrator of the previous Hadith from his father from Ibn Abi ‘Umayr from Hisham and Hammad and ibn ’Udhaynah and ibn Bukayr and others all of whom have said the following: “Abu ‘Abd Allah (a.s.), has said, ’Giving charity or setting free a slave is not valid unless it is for the sake of Allah, most Majestic, most Glorious.’”

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

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Satan blows in the man’s buttocks to make him feel as if gas comes out. This does not invalidate Wudu’ unless one hears gas coming out or senses its smell.’”

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

3. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from ibn abu al-Mighra’ from ‘Abd Allah ibn Sulayman who has said the following: “I heard abu Ja‘far (a.s.), say, ‘Providing Benevolent Assistance repels wicked encounters.’”

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

3. The narrator of the previous through his chain of narrators has said the following: “Once a man came to Amir al-Mu’minin (a.s.), and said, ’O Amir al-Mu’minin, a thief entered in the house of my wife and stole her ornaments. Amir al-Mu’minin (a.s.), said, ‘Had he (the thief) entered the house of the son of a clean woman he would not agree with less than overwhelming him (thief) by his sword.’”

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

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.’”

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

3. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from Zurarah who has narrated the following: “Abu ’Abd Allah (a.s.), has said, ‘Charity has emerged newly. In the time of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, people would give gifts and presents. It is not proper for one who has given something to Allah, most Majestic, most Glorious, to take it back.’ He (the Imam) has said, ‘A gift or present, which is not given for the sake of Allah can be taken back, regardless of whether the recipient has taken possession or not. If a man gives a gift to his wife, he must not take it back; also if a wife gives something to her husband, regardless of whether he has taken possession or not. Allah, most Blessed, most High, has said, “Do not take anything that you have given to them (your wives).” (2:229) Allah has said, “If they give you out of their pleasure then you can use it in good health.” (4:4) This applies to mahr (dower) and gifts.’”

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

4. It is narrated from him from his father from Sulayman al-Ja’fary from abu al- Hassan al-Rida from his father (a.s.) who has said the following: “A people came to the Messenger of Allah during one of the armed expeditions and he asked who are these people? They said, ‘Believers, O Messenger of Allah.’ He then asked, ‘What is the degree of your belief?’ They replied, ‘It is patience in hardships, thankfulness in prosperous life and agreement with the decision of Allah.’ The Messenger of Allah then said, ‘These are forbearing and knowledgeable people. Their understanding is almost to the degree of the prophets. If you really are what you say you are, do not build what you will not use for dwelling, do not accumulate what you will not eat and be pious before Allah to whom you will return.’”

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

4. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Zarif from Tha’labah ibn Maymun from ‘Abd Allah ibn Yazid who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is not necessary to take Wudu’ because of the coming out of one’s buttock, such things as pumpkin seeds or small worms; they are like lice.’”

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 Aban ibn ‘Uthaman from a man formal-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), has said that Amir al-Mu’minin (a.s.), has said, ‘If a fighting thief enters your house, eliminate him. Whatever responsibility his blood (life) may bring is on my neck (my responsibility).”’

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

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.’”

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

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal Ahmad ibn al-Hassan ibn Bukayr Ahmad ibn al- Hassan ‘Ubayd ibn Zurarah who has narrated the following: “I once asked abu ’Abd Allah (a.s.), about the case of a man who gives charity; if he can take it back. He (the Imam) said, ‘Charity is new. There were gifts and grants. One who provides a gift or a grant is able to take back the grant or gift, regardless of whether the recipient has taken it in his possession or not; but it is not proper to take back what one gives to Allah.’”

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

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Hassan ibn Akhiy Fudayl from Fudayl who has said the following: “It is about the case of a man from whose buttocks such things like pumpkin seed may come out. Abu ‘Abd Allah (a.s.), once said, ‘It is not necessary for him to take Wudu’.’”

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

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.’”

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

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who gives charity (which is not obligatory) to his small children; if he can take it back. He (the Imam) said, ‘No, because charity is for Allah, most Majestic, most Glorious.’”

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

6. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “I asked abu Ja‘far, and abu ‘Abd Allah, ‘Alayhim al-Salam, about things that invalidate Wudu’. They said, ‘Of such things are that which come out of one’s two bottom outlets, buttocks and urethra, in the form of urine or feces, semen or gas; as well as sleeping which stops understanding and all kinds of sleep is undesirable unless one is still able to hear.’”

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

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.’”

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

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu al-Mighra’ from abu Basir who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about charity which is not distributed or possessed by the recipient. He (the Imam) said, ‘It is permissible (for the donor to use it); people had the intention to gift it but they made a mistake (in calling it a charity).”’

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

7. Muhammad ibn Yahya has narrated from al-‘Amrakiy from Ali ibn Ja‘far from his brother, Musa (a.s.), who has said the following: “I once asked him (the Imam), ‘Does the medicine that one may keep inside his body during Salah (prayer), invalidate his Wudu’?’ He (the Imam) said, ‘It does not invalidate his Wudu’ but he must not perform Salah (prayer) before taking it away.’”

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

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.’”

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

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 narrated the following: “This is about the case of a man who gives charity to his grown up (mature) children. They do not take possession until he dies. Abu Ja’far (a.s.), has said, ‘It remains as part of the legacy; but if he gives it as charity to his small children, then it (giving such charity) is permissible; their father is the one who is their guardian (in matters of taking possession for them). 5 He (the Imam) said, ‘The charity given for the sake of Allah, most Majestic, most Glorious, cannot be taken back.’ He (the Imam) said, ‘Gifts and grants can be taken back if one wants to do so, regardless, possession by the recipient has taken place or not, unless the recipient is a relative, in which case it cannot be taken back.’”

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

8. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Husayn ibn abu al-‘Ala’ who has said the following: “I once asked abu ’Abd Allah (a.s.), about a man who belches and something comes out in his mouth. Is he required to take Wudu’ again?’ He (the Imam) said, ‘No, it is not necessary for him to take Wudu’”

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

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.’”

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

8. Ali ibn Ibrahim has narrated from his father from ‘ Abd Allah ibn al-Mughirah from Mansur ibn Hazim who has narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘If you give charity, then do not take it back or buy it back unless it comes back to you in the form of an inherited legacy.”’

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

9. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ibn ’Udhaynah from abu ‘Usamah who has said the following: “I once asked abu ‘Abd Allah (a.s.), about vomiting if it invalidates Wudu’ or not. He (the Imam) said, ‘No, it does not invalidate one’s Wudu’.’”

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

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.’”

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

9. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj who has narrated the following: “About the case of a man who gives something to his small children then he decides to make his other children share it with them, abu ‘Abd Allah (a.s.), has said, ‘It is not harmful.’”

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

10. A number of our people have narrated from Ahmad ibn Muhammad and abu Dawud from al-Husayn ibn Sa‘id from Fadalah from Aban from ‘Ubayd ibn Zurarah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If one vomits while his Wudu’ is valid, he should only rinse his mouth.’”

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

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.’”

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

10. Through the same chain of narrators as that of the previous Hadith the following is narrated from Ibn Abi ‘Umayr from ‘Abd al- Rahman who has narrated the following: “This is about the case of a man who gives a slave-girl as charity to his small children. He then begins to like the slave-girl but the children are small as his dependents, if he can touch the slave-girl, or appraise her for a fair price, then make witnesses to bear testimony to his owing such price to his children, or he must stay away altogether. Abu al-Hassan (a.s.), has said, ‘He can appraise her for a fair price and count it up on himself; then he can touch the slave-girl.’”

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

11. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan 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 a man whose Wudu’ is valid but he shaves his head or cuts his nails; is it necessary for him to take Wudu’?’ He (the Imam) said, ‘No, but he should wipe his head and nails with water.’ I then said, ‘They say that there is Wudu’ for it.’ He (the Imam) said, ‘If they argue with you do not argue against them. Say to them, ‘This is according to the Sunnah.’”

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

11. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil from abu ‘Abd Allah (a.s.), and Hammad ibn ‘Uthaman from al-Halabiy who has narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘If the gift still exists as it was given, it can be taken back, otherwise, one cannot do so.’”

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

12. 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, ‘It is not necessary to take Wudu’ for kissing, touching private parts or because of contact.’”

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

12. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from al-‘Ala’ from Muhammad ibn Muslim who has narrated the following: “This is about the case of a man who has a slave-girl and his wife gives him trouble about her. Thus, he says, ‘She is charity for you.’ One of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al- Salam, has said, ‘If he has done so for the sake of Allah, most Majestic, most Glorious, he must comply with what he has said, but if he did not say it for the sake of Allah, he can reverse his decision.’”

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

13. Muhammad ibn al-FIassan has narrated from Sahl ibn Ziyad from Muhammad ibn Sinan from ibn Muskan from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a.s.), about bleeding of nostrils and cupping and all other kinds of bleeding. He (the Imam) said, ‘It is not necessary to take Wudu’ for such things. It is necessary to take Wudu’ only when something comes out of the two outlets of the bottom that Allah has granted you.’”

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

13. Muhammad ibn Tsma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has narrated the following: “I once asked abu ‘ Abd Allah (a.s.), about the case of a man to whom another man owes a certain amount of dirham and he gives it as a gift to him (the indebted); if he can change his mind and take it back. He (the Imam) said, ‘No, he cannot do so.”’

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

14. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Mu’ammar ibn Khallad who has said the following: “I once asked abu al-Hassan (a.s.), about a man who suffers from a certain illness because of which he is not able to lie down. It is difficult for him to take Wudu’ in a sitting position and leaning against something. He may also slumber when he is sitting. He (the Imam) said, ‘He must take Wudu’.’ I then said, ‘Taking Wudu’ is difficult for him with such condition.’ He (the Imam) said, ‘When he cannot hear any sound Wudu’ becomes necessary on him.’ He (the Imam) said, ‘It is permissible for him to delay al-Dhuhr Salah (prayer) to perform it along with al-‘Asr Salah (prayer) and al-Maghrib Salah (prayer) with al-‘Isha’ Salah (prayer).”’

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

14. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Uthman ibn ‘Isa from Sama‘ah who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who gives a certain amount of charity to his friend; if he can change his mind and take it back from him. He (the Imam) said, ‘No, he cannot do so but if he needs he can take from other assets of his friend which is other than what he had given as charity to him.’”

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

15. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Muhammad ibn Yahya from Muhammad ibn al-Husayn from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu ‘Abd Allah (a.s.), about slumbering once or twice. He (the Imam) said, ‘I do not know what slumbering once or twice is; however Allah says, “Man is well aware of his soul.” Ali (a.s.), would say, “If one feels the taste of sleep when standing or sitting, it then becomes necessary for him to take Wudu’.’””

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

15. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from certain persons of our people from Aban ibn ‘Uthman from Muhammad ibn Muslim who has narrated the following: “About the case of a man who gives something in charity if he can inherit it, one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘Yes, he can do so.’”

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

16. Ali ibn Muhammad has narrated from ibn Jumhur from those whom he has mentioned from Ahmad ibn Muhammad from Sa‘d who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘There are ears and eyes. Eyes may sleep but not yet the ears. This does not invalidate Wudu’. When both eyes and ears sleep, Wudu’ becomes invalid.’”

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

16. A number of our people have narrated from Ahmad ibn abu as from ‘Uthman ibn ‘Isa from Sama‘ah who has narrated the following: “I once asked him (the Imam) (a.s.), about the case of a man who gives a gift to his mother and she dies. She had taken the gift away from him in her possession. He (the Imam) said, ‘He and the other heirs are the same in dealing with that item.’”

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

17. Ahmad ibn Idris and Muhammad ibn Yahya have narrated from Muhammad ibn Ahmad from Ahmad ibn al-al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar al-Sabatiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who cuts some of his hairs with his teeth. Should he wipe it with water before Salah (prayer)? He (the Imam) said, ‘It is not harmful. This (wiping) applies only when it is with iron.’”

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

17. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Muhammad ibn Muslim from Mas‘ud (a certain musical instrument) al-Ta‘iy who has narrated the following: “I once said to abu al-Hassan (a.s.), that my mother gave me the house that belonged to her - or he said her share in a house - and told me to register it in my name. I then wrote that I have bought it from her. She has sold it to me and has received the payment. When she died, the heirs asked me to take an oath that I have bought it and made the payment. If I take an oath, I can take it but if I do not take an oath, they will not give it to me. He (the Imam) said, ‘You can take an oath and take what you have assigned to yourself.’”

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

18. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Faddal from ibn Bukayr from al-Hakam ibn abu ‘Aqilah who has narrated the following: “My father gave a house as charity to me and I took possession thereof but thereafter other children were born to him and he wanted to take the house back from me to give it to them. I explained the story to abu ‘Abd Allah (a.s.), who said, ‘Do not give it to him.’ I then said, ‘He will dispute it with me.’ He (the Imam) said, ‘You can become a defendant but do not raise your voice over his voice.’”

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

19. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd Allah ibn Sinan who has narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘If a gift-giver receives something in exchange, he then cannot take back what he has given as gift.’”

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

20. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah, from more than one person from Aban from abu Maryam who has narrated the foffowing: “Abu Ja‘far (a.s.), has said, ‘If one gives a charity it is permissible, regardless of whether the recipient takes possession or not, knows about it or does not know about it.’”

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

21. Aban has narrated from ‘ Abd af-Rahman ibn abu ‘ Abd Aliah from Humran who has narrated the foifowing: “I once asked him (the Imam) (a.s.), about al-Sukna ’ and al^Umra’ (permission to use a house for a certain period of time). He (the Imam) said, ‘People must stand by their conditions. If his condition is permission to use the house for his life time, it then is for his life time. If it is for the life time of those whom he leaves behind, then it is for their life time after which they must return it to the owner of the house.’”

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

22. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma’il from Muhammad ibn ai-Fudayi from abu af-Sabbah ai-Kinaniy who has narrated the following: “Once abu ‘Abd Allah (a.s.), was asked about al-Sukna ’ and al-‘Umra’ (permission to use a house for a certain period of time). He (the Imam) said, ‘If permission to use the house is given for his lifetime, then it must remain as the condition requires, if it is for his and the lifetime of those whom he leaves behind until they die, then they cannot sell it or inherit it, but they must return the house to its first owner.’”

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

23. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from Ya’qub ibn Shu’ayb who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who has a servant who serves him and he says, ‘She will serve so and so as long as he lives, and when he dies she will be free. The servant runs away five or six years before he dies; then his heirs find her; if they can make her to serve them for the remaining time. He (the Imam) said, ‘When the man dies she becomes free.’”

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

24. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Ahmad ibn ‘Umar al-Halabiy from his father who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about a house which is not yet distributed and a certain one of the people of the house gives his share as charity. He (the Imam) said, ‘It is permissible.’ I then asked, ‘What happens if it is a grant?’ He (the Imam) said, ‘It is permissible.’ I then asked him (the Imam) about a man who allows another man to use his house for his lifetime. He (the Imam) said, ‘It is permissible but he cannot evict him.’ I then asked, ‘Can it be for him and those whom he leaves behind?’ He (the Imam) said, ‘It is permissible.’ I then asked about the case in which one gives permission to another person to use a house without the mention of time duration. He (the Imam) said, ‘He can ask him to leave if he wants him to vacate the house.’”

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

26. Ahmad ibn Muhammad has narrated from al-‘Asemiy from Ali ibn al-Hassan from Ali ibn Asbat from Muhammad ibn Humran from Zurarah who has narrated the following: “About the case of a man who gives in charity what is owned in partnership, abu Ja’far (a.s.), has said, ‘It is permissible.’”

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

27. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ’Udhaynah who has narrated the following: “I was witness that ibn abu Layla’ judged in the case of a man who had designated the income of a house for his relative without the mention of time limit. The man died and his heirs came to ibn abu Layla’ and his relative for whom the house was designated. Ibn abu Layla’ said, ‘I see that it must be left as its owner has left.’ Muhammad ibn Muslim al-Thaqafiy then said, ‘Ali ibn Abu Talib, ‘Alayhim al-Salam, judged in the same Masjid opposite to what you have judged.’ He asked, ‘How do you know that?’ He replied, ‘I once heard abu Ja‘far (a.s.), saying, “’Amir al-Mu’minin judged to return what is kept on hold and to execute the rules of inheritance.’” Ibn abu Layla’ then asked, ‘Is this written in a book with you?’ He replied, ‘Yes, it is in a book.’ He said, ‘Send to bring it.’ Muhammad ibn Muslim said, ‘I will do so upon the condition that you will not read anything else in the book besides this Hadith.’ He said, ‘That is up to you.’ He (the narrator) has said that he showed him the Hadith from abu Ja‘far (a.s.), in the book and he took his judgment back.’”

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

28. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al-Mughirah from ‘Abd al-Rahman al-Khath‘amiy who has narrated the following: “About an issue of a legacy for distribution I once faced differences with ibn abu Layla’. In that legacy, there was an item on hold and he opposed me. When it prolonged I complained before abu ‘Abd Allah (a.s.), and he said, ‘Did he not know that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, commanded to return items on hold and execute the rules of inheritance?’ I went to him and he did as before. I said, ‘I have complained before Ja‘far ibn Muhammad, ‘Alayhim al-Salam, and he said so and so on the issue.’ Ibn abu Layla asked me to take oath that he (the Imam) has said so. I took the oath; then he judged accordingly.’”

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

29. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from and Ali ibn Ibrahim has narrated from his father all from al-Hassan ibn Mahbub from Ali ibn Ri’ab from Ja‘far ibn Hayyan who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who endowed an asset that belonged to him for his relatives from his father’s side as well as for those from his mother’s side. He assigned from the same asset three hundred dirham every year in his will for a man and his heirs with whom he had no relationship and that the rest must be distributed between the two relatives from the side of each of his parents. He (the Imam) said, ‘It is permissible for the ones in whose favor the will is made.’ I then asked, ‘What happens if the income is not more than five hundred?’ He (the Imam) said, ‘Is it not the case that three hundred must be given and the remaining is distributed between the two relatives?’ I replied, ‘Yes, that is the case.’ He (the Imam) said, ‘The relatives cannot take anything from the income until the three hundred is paid and thereafter they can distribute between themselves whatever is left.’ I then asked, ‘What happens if the one in whose favor the will is for three hundred dies?’ He (the Imam) said, ‘If he dies the three hundred goes to his heirs if there are any heirs left, otherwise, the three hundred goes to the relatives of the deceased which will be taken from the endowment and will be distributed among them as they exist as well as the income.’ I then asked, ‘Can the relatives of the deceased sell the land when they need it if the income thereof is not enough?’ He (the Imam) said, ‘Yes, they can do so if they all agree and the sale is in their benefit.’”

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

30. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and A number of our people have narrated from Sahl ibn Ziyad all from Ali ibn Mahziyar from who has narrated the following: “I once wrote to abu Ja‘far ‘Alayhi al-Salam, that so and so has bought a certain asset. He has made it an endowment of which one-fifth is designated for you. He seeks your opinion about selling your share of the land, or appraising and counting its price on himself for which he has bought or keep it as an endowment. He (the Imam) (a.s.), wrote the answer that said, ‘Inform so and so that I command him to sell my share and send the proceeds to me, which is my opinion, by the will of Allah; or appraise it on his own account, if that is more suitable for him.’ I wrote to him (the Imam) that so and so has mentioned that among other beneficiaries of this endowment there are serious difference which may even increase further afterwards; if he (the Imam) considers it proper to sell the endowment and give everyone of the beneficiaries his share if he (the Imam) so commands. He (the Imam) then wrote in his own handwriting to me, ‘Inform him about my opinion that if he thinks the selling of the endowment is better because of the differences of the beneficiaries he can do so; differences can sometimes lead to destruction of properties and lives.’”

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

31. Ali ibn Mahziyar has said: “I asked him (the Imam) (a.s.), that certain ones of your Mawali (friends or slaves) have narrated from your ancestors the following. ‘All endowments for a known period of time are binding upon the heirs, and all endowments for an unknown period of time are unknown, confusing and invalid that must be returned to the heirs. You know best the words of your ancestors.’ He (the Imam) (a.s.), wrote the answer that said, ‘It, with me, is as such.’” (Apparently he (the Imam) left it unexplained.)

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

32. ‘Abd al-Rahman ibn Muhammad al-Hamadaniy wrote to him (the Imam) (a.s.), the following: “‘A deceased person has made a will which says that to so and so man an amount must be given continuously of what is left of the one-third of his legacy but has not said to complete the one-third. Is it necessary for the executor of the will to make the one-third an endowment to continue executing the will?’ He (the Imam) (a.s.), wrote, ‘The one-third must be spent and it must not be made an endowment.’”

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

33. Muhammad ibn Ja‘far al-Raziy has narrated from Muhammad ibn ‘Isa from Ali ibn Sulayman who has narrated the following: “I once wrote to him (the Imam), abu al-Hassan (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, I do not have any children and I have assets that I inherited from my father and myself earned a certain amount, but I do not feel safe from something happening. If something happens to me and I have no children, what do you think I must do, I pray to Allah to keep my soul in service for your cause? Can I make a certain amount of it an endowment for the needy, of the oppressed brothers (in belief) or sell it and spend upon them in my lifetime? I fear that endowment may not be managed properly after I die and if I make an endowment for my own survival will I be able to eat thereof?’ He (the Imam) (a.s.), wrote, ‘I understood your letter in the matter of your assets. You cannot eat from charity (endowment), if so the law of endowment is not followed just as if you had heirs. You can sell and give as charity a certain amount of the proceeds in your lifetime. If you give as charity you can keep for yourself for your sustenance just as ’Amir al-Mu’minin had done.’”

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

34. Muhammad ibn Yahya has narrated the following: “Certain persons of our people had written to abu Muhammad (a.s.), about endowment and what is narrated about it. He (the Imam) (a.s.), signed the answer that said, ‘An endowment is according to what people making the endowment do (condition they set), by the will of Allah.”’

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

35. Muhammad ibn Ja‘far al-Raziy has narrated from Muhammad ibn ‘Isa from abu Ali ibn Rashid who has narrated the following: “I once asked abu al-Hassan (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, I have bought a land near by my assets for two thousand dirham. When I made payment, I was informed that the land is an endowment.’ He (the Imam) said, ‘Buying an endowment is not permissible. You must not include its income in your assets. Give it back to its beneficiaries.’ I then said, ‘I do not know the beneficiaries.’ He (the Imam) said, ‘Give its income in charity.’”

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

36. 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 Safwan ibn Yahya who has narrated the following: “I once asked abu al-Hassan (a.s.), about the case of a man who makes a piece of his property an endowment, then decides to change it. He (the Imam) said, ‘If he has made it an endowment for his children and others and then appoints a supervisor for it, he cannot change it. If they are small and he has set a condition that the supervision will rest with them until they mature and so he has taken possession for them in this case also he cannot change it. If they are mature but he has not given it to them and they do not dispute with him until they take possession from him, then he can change it because they have not taken possession from him while they are mature.’”

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

37. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Musa ibn Ja‘far from Ali ibn Muhammad ibn Sulayman al- Nawfaliy who has narrated the following: “I once wrote to abu Ja‘far, al-Thaniy (a.s.), and asked about a land that my grandfather had made an endowment for the needy children of so and so who are of a large number in different places. He (the Imam) (a.s.), said, ‘You have mentioned the land that your grandfather had made an endowment for the needy children of so and so. It is for those of them who are in the area (town) in which the endowment exists and you do not have to search for everyone who is absent.’”

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

38. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Husayn ibn al-Nu’aym who has narrated the following: “I once asked abu al-Hassan, Musa (a.s.), about the case of a man who has given a house to a man to live in for his lifetime, or it is for him and those whom he leaves behind, as the condition may be. I then said, ‘If needed can he then sell it?’ He (the Imam) said, ‘Yes, he can do so.’ I then asked, ‘Does such a sale cancel its being given to the man for his living a lifetime?’ He (the Imam) said, ‘The sale does not cancel its being given to one for living therein a lifetime. That is how I heard my father (a.s.), say that abu Ja‘far (a.s.), has said, “Selling does not cancel tenancy and rentals or being given to live a lifetime therein according to the condition and rent.’” I then asked, ’What happens if the tenant asks for his expenses, building and maintenance for what he has rented?’ He (the Imam) said, ‘If it is with mutual agreements then it is not harmful.’”

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

39. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Khalid ibn Rafi’ al-Bajaliy who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who has given a house to a man to live for the lifetime of the occupant of the house. When the owner dies, the heirs ask the occupant to leave the house; if they can do so. He (the Imam) said, ‘I see that the house must be appraised for a fair price as well as the one-third of the legacy of the deceased. If the one-third covers the price of the house, the heirs cannot ask the occupant to leave the house; but if the one-third of the legacy did not cover the price of the house, then they can ask him to leave.’ It then was asked from him (the Imam), ‘What happens if the man who had permission to live in the house for his lifetime dies after the death of the owner of the house; if those whom he has left behind can live in that house. He (the Imam) said, ‘No, they cannot live in that house.’”

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

41. Aban has narrated from abu al-Jarud who has narrated the following: “Abu Ja‘far (a.s.), has said, ‘A man cannot buy what he has given as charity. If he gives as charity a house to a relative then if he likes he can live with them. If he gives in charity a servant to a relative he can serve him by the will of Allah.’”

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

2. Ali ibn Ibrahim has narrated from his father from al-Nawfali form al-Sakuni from abu ‘Abd Allah from his father (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Belief has four corner (stones): They are trust in Allah, having Allah as the person in charge of one’s affairs, to agree with the decision of Allah and to submit to the command of Allah, the Most Majestic, the Most Holy.’”

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

3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from those whom he has mentioned from Muhammad ibn ‘Abd al-Rahman ibn abu Layla from his father from abu ‘Abd Allah (a.s.) who has said the following: “You will not become virtuous until you learn, you will not learn until you affirm and you will not affirm until you accept four Chapters, the first of which will be of no benefit without the last one. People of three Chapters have strayed far away. Allah, the Most Blessed, the Most High, does not accept anything but virtuous deeds and Allah does not accept (anything) without loyalty in keeping up with one’s stipulations and covenants. Whoever fulfils his stipulations toward Allah and completes whatever is in one’s covenant, he will find (the reward that is) with Him and He will fulfill His promise. Allah, the Most Majestic, the Most Holy, has informed the people of the ways of guidance and has established for it the lighthouse. He has informed them how to behave, saying, ‘I am All-forgiving to the righteously striving believers who repent and follow the right guidance.’ [20:82] Allah has also said, ‘Allah accepts only the offerings of the pious ones.’ [5:27] “Whoever maintains piety before Allah, the Most Majestic, the Most Holy, in the matter of His commands he will come in the presence of Allah, the Most Majestic, the Most Holy, as a believer in whatever Muhammad (a.s.) has brought from Him. How remote, far away and lost are the people who have died before achieving guidance, and had thought that they were believers. They had considered things as partners of Allah without knowing what they had done. Whoever comes to a house through its door finds proper guidance, and whoever looks for a way other than the door has chosen a condemned path. Allah has joined obedience to His Messenger with obedience to those who possess Divine Authority and the obedience to His Messenger with obedience to His own commands. Therefore, whoever does not obey the people who possess Divine Authority, they have not obeyed Allah and His Messenger and it (obedience to people who possess Divine Authority) is the affirmation of what has come from Allah. Dress up (in piety) before every Mosque. Find the houses through the doors to them, the houses for which Allah has granted permission to be raised high, wherein people speak of Him. He has informed you that in these houses there are men who do not become distracted because of trade and business from speaking of Allah, the Most Majestic, the Most Holy, from prayer and paying al-Zakat (charity). These men fear the Day wherein the hearts and eyes undergo turbulent conditions. Allah chose and purified the messengers for His command, then He purified and chose them (people who possess Divine Authority) who are confirmed in His warnings. Allah has said, ‘No nation who lived before was left without a Warner. . . .’ [35:25] “Lost are those who remained ignorant and guided are those who thought and understood. Allah, the Most Majestic, the Most Holy, has said, ‘It is not their seeing ability that is blind but it is their hearts which are in their chests.’ [22:46] “How can one who does not think find guidance? How can one who has not received warnings think? Follow the Messenger of Allah, affirm whatever has come from Allah, follow the marks of guidance; they are the signs of trust and piety. You must know that if a man rejects Jesus Christ and acknowledges all the other messengers of Allah, he is not a believer. Find the way through finding the lighthouse and look for the marks from behind the curtains. Strive to perfect the affairs of your religion and believe in Allah your Lord.’”

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

25. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Flammad from al-Halabiy who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who allows another man to use a house and those whom he will leave behind. He (the Imam) said, ‘It is permissible but they cannot sell or inherit it.’ I asked if a man could allow another man to use a house for his lifetime. He (the Imam) said, ‘It is permissible.’ I then asked what happens if a man allows another man to use a house without the mention of time. He (the Imam) said, ‘It is permissible but he can ask him to vacate if he wants.’”

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

40. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from certain persons of his people from Aban from ‘Ajalan abu Salih who has narrated the following: “Abu ‘Abd Allah (a.s.), dictated to me the following:

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