The Noble Qualities (of Man)

1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan all from Safwan ibn Yahya from ‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I asked one of the two Imam, ‘Alayhim al-Salam, about Ghusl (bath) because of sexual relation. He (the Imam) said, ’Begin with your palms (hands) and wash them. Thereafter wash your private parts, then pour water over your head three times, then pour water over the rest of your body twice; over whatever parts water flows, they become clean.’”

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 Mansur ibn Yunus from Ishaq ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a.s.), has said, ‘There is a writing on the door of Paradise that says: ‘Charity for ten “rewards” and loan for eighteen “rewards.”’ In another Hadith it is said, ‘Loan for fifteen “rewards.””

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 Yahya al-‘ Attar Sahib al-Minqariy who has said the following: “Abu ‘ Abd Allah (a.s.), has said, ‘It is enough in terms of honor for a believing person who upon seeing an evil act committed informs (if he finds) Allah, the most Majestic, the most Glorious, that he rejects and denounces such act.’”

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

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.’”

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

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn abu Nasr Through the same chain of narrators as that of the previous Hadith the following is narrated: “He once asked him (the Imam); ‘Alayhi al-Salam, about the case of a man who dies leaving behind dependents and debts; if anything can be spent from the legacy for the dependents. He (the Imam) said, ‘If it is certain that his legacy covers the debt, then nothing can be spent for his dependents but if it is certain that the legacy cannot cover the debts, then it is permissible to spend thereof for the dependents.’”

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

29. Narrated to me Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father altogether from Al-Hassan Bin Mahboub, from Abdullah Bin Ghalib Al-Asady from his father, from Saeed Bin Al-Musayyab who said: ‘Ali Bin Al-Husayn (asws) used to advise the people and to make them to be ascetic in this world and incline them towards the deeds for the Hereafter by this speech in every Friday in the Masjid of the Messenger (saww) of Allah (azwj) which was preserved and written down. He (asws) would say: ‘O you people! Fear Allah (azwj) and know that you will be returning to Him (azwj). So each soul would find what it had done in this world from the good in recorded form, and what it had done from the evil even though there would have been between it and itself a long time. And Allah (azwj) Himself (azwj) has Cautioned you, and woe be unto you O oblivious son of Adam (as) for He (azwj) is not Oblivious of you. O son of Adam (as), your death is the quickest thing coming towards you seeking you in an aggressive manner. It would be around you when your time elapses and the Angel would capture your soul and take you to your grave alone. It would then return your soul back to you in it, and two Angels would storm into it, Naakir and Nakeer to question you and test you severely. And indeed! the first thing what they will ask you would be about your Lord (azwj) which you had worshipped, and about your Prophet (saww) who (saww) was sent to you, and about your Religion which you had made it to be, and about your Book which you recited, and about your Imam (asws) whom you had befriended. Then about your life what you had spent it on, and your wealth from where you had acquired it and in what you had spent it on. So take caution and look at yourself, and prepare the answers before the examination, and the questioning, and the test. So if you are a Believer having understood your Religion, followed the truthful ones (asws), befriended the friends of Allah (azwj), Allah (azwj) will Provide your argument for you, and make your tongue to speak correctly and give good answers, and you will receive the news of the happiness and the Paradise from Allah (azwj) Mighty and Majestic. And the Angels will welcome you with joyful spirits and aromatic fragrance. If you do not become like that, your tongue will waver, and your argument will fail, and you will be unable to answer, and you will receive news of the Fire, and the Angels of Punishment will drag you into the Hell and its intense heat. And know, O son of Adam (as) that what is coming behind you on the Day of Judgement is greater and more shocking and painful for the heart. That is the Day in which all people would be Gathered and that is the Day of Witnessing. Allah (azwj) Mighty and Majestic will Gather in it the former ones and the later ones. That is the Day in which the Trumpet would be Blown and the graves would be scattered. And that is the Day of tremors and the hearts would come up to the throat and the stumbling would not be reduced, and no ransom would be taken from anyone, and no excuses would be acceptable from anyone, and no repentance would be Accepted from anyone. There is nothing except for the Recompense for the good deeds and the Recompense for the evil deeds. So the one who was from the Believers having done a good deed in this world the weight of an atom would find it, and the one was from the Believers having done an evil deed in this world the weight of an atom would find it too. So be cautious, O you people from the sins and the disobedience to what Allah (azwj) has Forbidden you from and Cautioned you in His (azwj) Truthful Book, and the Speaking Proofs (asws). And do not feel secure from the Abhorrence of Allah (azwj) and His (azwj) Cautions and His (azwj) Threats from what the accursed Satan (la) calls you to himself (la) from the desires of short duration and the pleasures in this world, for Allah (azwj) Mighty and Majestic Said: “[7:201] Surely those who guard (against evil), when a visitation from the Shaitan afflicts them they become mindful, then lo! they see”. You must get your hearts to feel the fear of Allah (azwj) and remember what He (azwj) has Promised you regarding your returning to Him (azwj) from the good Rewards from Him (azwj), just as you fear the harsh Punishment, for the one who fears something would be cautious of it, and the one who is cautious of something would avoid it. And do not become of the oblivious ones, the ones inclined towards the flowers of the world of those who devise evil, for Allah (azwj) Said in His (azwj) Decisive Book: “[16:45] Do they then who plan evil (deeds) feel secure (of this) that Allah will not cause the earth to swallow them or that punishment may not overtake them from whence they do not perceive? [16:46] Or that He may not seize them in the course of their journeys, then shall they not escape; [16:47] Or that He may not seize them by causing them to suffer gradual loss” So be cautious of what Allah (azwj) has Cautioned you with what He (azwj) has Done with the unjust ones in His (azwj) Book, and do not feel secure from what has been Promised for the unjust people in the Book. By Allah (azwj), Allah (azwj) has Advised you all in His (azwj) Book by way of other people. So, happy is the one who takes a lesson from the advice given to others. Allah (azwj) has Made you hear in His (azwj) Book what He (azwj) has Done with the unjust people of the town before you where He (azwj) said: “[21:11] And how many a town which was iniquitous did We demolish”, but rather what is Meant by the ‘town’ is its inhabitants, where He (azwj) Said: “[21:11] and We raised up after it another people!”. Allah (azwj) Mighty and Majestic Said: “[21:12] Yet, when they felt Our Punishment (coming), behold, they (tried to) flee from it. [21:13] Flee not, but return to the good things of this life which were given you, and to your homes in order that ye may be called to account.” So when the Punishment Came upon them, they said “[21:14] They said: O woe to us! surely we were unjust [21:15] And that cry of theirs ceased not, till We made them as a field that is mown, as ashes silent and quenched”. By Allah (azwj), let this be an Advice for you and a Warning that you should heed and fear. Then refer to the Words from Allah (azwj) in His (azwj) Book against the people of disobedience and the sins. Allah (azwj) Mighty and Majestic Said: “[21:46] And if a blast of the chastisement of your Lord were to touch them, they will certainly say: O woe to us! surely we were unjust”. O you people! If you were to say that Allah (azwj) Mighty and Majestic has Meant by this the people of the ‘Mushriqeen’ (Polytheism), so how can that be and He (azwj) Says: “[21:47] And We will set up a just balance on the day of resurrection, so no soul shall be dealt with unjustly in the least; and though there be the weight of a grain of mustard seed, (yet) will We bring it, and sufficient are We to take account.” Know, O servants of Allah (azwj), that the people of the Polytheism will not have a Balance set up for them nor will their Register (of deeds) be published and they will be herded to Hell in groups, but rather the Balance and the publishing of the Register (of deeds) will be for the people of Al-Islam. So fear Allah (azwj), O servants of Allah (azwj) and know that Allah (azwj) Mighty and Majestic does not Love the blossoms of the world and its temporal matters for anyone of His (azwj) friends and does not Encourage them with regards to it and regarding its temporary blossoms and apparent delights. But rather, He (azwj) Created the world and Created its people so that they may be Tested therein as to which one of them is good in deeds for his Hereafter. And by Allah (azwj), He (azwj) has Struck examples for you with regards to it and Presented Signs for the people of intellect, and there is no Strength except by Allah (azwj). So abstain yourselves from what Allah (azwj) Mighty and Majestic has Told you to abstain from regarding the temporary life of the world, for Allah (azwj) Mighty and Majestic has Said, and His (azwj) Words are the Truth: “[10:24] The likeness of the life of the present is as the rain which We send down from the skies: by its mingling arises the produce of the earth- which provides food for men and animals: (It grows) till the earth is clad with its golden ornaments and is decked out (in beauty): the people to whom it belongs think they have all powers of disposal over it: There reaches it Our command by night or by day, and We make it like a harvest clean-mown, as if it had not flourished only the day before! thus do We explain the Signs in detail for those who reflect.” Servants of Allah (azwj)! become of the people who reflect and do not incline towards the world, for Allah (azwj) Mighty and Majestic Said to Muhammad (saww): “[11:113] And do not incline to those who are unjust, lest the fire touch you,”, and do not incline towards the blossoms of the world and what is in it, like those who have taken it to be a house of permanent settlement for it is a lowly house, a shabby home, and a place of deeds. So make provisions in it of the good deeds before its days disperse and before the Call from Allah (azwj) for its destruction, for the One (azwj) Who Destroys it is the One (azwj) Who Built it in the first place and initiated it and He (azwj) is the Guardian of its inheritance. So I hereby ask Allah (azwj) for the Support for us (asws) and for you all for the provisions of the piety and the restraint and may Allah (azwj) Make us (asws) and you to be of the ascetics with regards to the blossoms of the life of the world and of those who are hopeful for the Rewards of the Hereafter, for we are with Him (azwj) and for Him (azwj). And Greetings of peace be upon Muhammad (saww) the Prophet and his (saww) Progeny (asws) and peace, and peace be upon you all and the Mercy of Allah (azwj) and His (azwj) Blessings’.

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 ‘Uthman ibn ‘Isa from ‘Abd Allah ibn Muskan from Abu ‘Abdillah (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, chose His messengers for noble moral (human) qualities. You must test yourselves. If you find the noble qualities in you then be thankful to Allah and understand that it is of goodness. If you do not find them in you, then pray to Allah to grant them to you and show Him that you are interested in having them. The narrator has said that the Imam counted the noble qualities up to ten: They consist of Certainty, Contentment, Patience, Thankfulness, Forbearance, Good Moral Behavior, Generosity, Dignity, Bravery and Kindness. “Certain narrators have listed other qualities after the above- mentioned ones and have added to them Truthfulness and Keeping Trust.”

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

2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Rib‘i ibn ‘Abd Allah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘One, because of sexual relation, must pour water on one’s head three times. Less than this is not sufficient.’”

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

2. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan, all from Ibn Abi ‘Umayr from Hammad from Rib’iy ibn ‘Abd Allah from Fudayl ibn Yasar who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘For every believing person who provides a loan for another believing person, for the sake of Allah, Allah counts its reward as that of giving charity until the time the loan is paid back.’”

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

2. With this chain of narration, Abu Abdullah (a.s.) said, ‘Verily, enjoining what is good and forbidding what is evil is incumbent upon a believer so he admonishes, or upon an ingorant so he learns from it; but as for the wielder of a whip or a sword, then no.’

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

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.’”

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

2. Humayd ibn Ziyad has narrated from Sama‘ah from al-Husayn ibn Hashim and Muhammad ibn Ziyad all from ‘Abd al-Rahman ibn al-Hajjaj who has narrated a similar Hadith except that he has said: ‘If it is certain that his legacy covers all of his debts then it is not spent on them but if it is not certain then from the center of the legacy their expenses are paid..’”

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

3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “I asked him (the Imam), ‘How must a person take Ghusl (bath) because of sexual relation?’ He (the Imam) said, ‘If one’s hand is not polluted, one should immerse it in water. One then should begin with one’s private parts and wash them clean with three handfuls of water, then pour three handfuls of water on one’s head, then pour water twice on one’s right shoulder, then on one’s left shoulder and over whatever parts water flows: it is sufficient.’”

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

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ibrahim ibn ‘Abd al-Hamid who has said the following: “This is about the words of Allah, ‘There is not much good in many of their secret talks except that which commands to give charity or Benevolent Assistance.’ (4:114) Abu ‘Abd Allah, has said, “Benevolent Assistance is a reference to providing loans for needy people.’””

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

3. It is narrated from (Ali ibn Ibrahim) his father from Ibn Abi ‘Umayr from Mufaddal ibn Yazid who has said the following: “Abu ‘Abd Allah (a.s.), once said to me, ‘O Mufaddal, if one protests against an unjust ruler and he faces an affliction he will not receive any reward for such suffering nor is he granted any patience to bear in such suffering.’”

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

3. Humayd ibn Ziyad has narrated from Sama‘ah, from Sulayman ibn Dawud or certain persons of our people from [him] from Ali ibn abu Hamzah who has narrated the following: “I once asked abu al-Hassan (a.s.), about the case of a man who has died and left behind small children and something but owes debts. The creditors do not know it (his leaving something). If debts are paid, nothing is left for his children who do not have anything. He (the Imam) said, ‘Spend it for his children.’”

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

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from certain individuals of his people from Abu ‘Abdillah (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, has chosen Islam to be your religion. Keep good company with your religion by means of exercising generosity and good moral behavior.”

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 Ali ibn al-Hakam from certain persons of our people who has said the following: “He (the Imam) has said, ‘When taking Ghusl (bath) for Friday, you should say the following: “O Lord, cleanse my heart of all afflictions which destroy my religion and invalidate my deeds.” “When taking Ghusl (bath) because of sexual relation say the following: ‘O Lord, cleanse my heart, purify my deeds, accept my efforts and make what is with You for me to be good.’””

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

4. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn al-Hassan ibn Ali from his father from ‘Uqbah ibn Khalid who has said the following: “I went to visit abu ‘Abd Allah (a.s.). Two other people, al-Mu‘alla’ and ‘Uthman ibn ‘Umar, also were present with me. On seeing us, he welcomed us and offered greetings of peace, saying, ‘I welcome the faces that love us and we love them. May Allah keep you with us in this world and in the next life.’ Uthman then said, ‘I pray to Allah to keep my soul in service for your cause.’ The Imam acknowledged his expression and asked, ‘What can I do for you?’ Uthman then said, ‘I am an affluent man.’ The Imam said, ‘May Allah make your wealth a blessing for you.’ He then said, ‘A man comes to me for (financial) help. Such time is not the time for me to pay zakat.’ Abu ‘Abd Allah (a.s.), then said, ‘Providing a loan, before us, has eighteen rewards, and for charity it is ten rewards. You have no difficulty, being an affluent man as you just said. You can provide him help and when the time for paying zakat comes, count it as your zakat paid to him. O ‘Uthman, do not turn him away empty-handed; it is a great and serious matter in the sight of Allah. O ‘Uthman, if you had known how important a believer is in the sight of Allah, you would not hesitate to respond positively to his appeal. Whoever provides happiness for a believing person has done so for the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. Providing help for a believing person repels illnesses like insanity, leprosy and albino (leprosy).”’

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

4. Ali has narrated from his father from certain persons of his people from Ghiyath ibn Ibrahim who has said the following: “When seeing a quarrelling group of people abu ‘Abd Allah (a.s.), would not pass by without always saying three times loudly, ‘You must maintain piety in the presence of 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 Hammad from al-Halabiy who has said the following: “I heard abu ‘Abd Allah (a.s.), say, ‘If one, for Ghusl (bath) because of sexual relation, immerses oneself in water once, it is sufficient.’”

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

5. Sahl ibn Ziyad has narrated from Muhammad ibn ‘Abd al-FIamid from Ibrahim al-Sindiy who has said the following: “Abu ‘Abd Allah (a.s.), has said that providing a loan for a believing person is an (important) gain and a good deed if done quickly. If he becomes financially capable, he repays, but if he dies, the provider of loan can count it as payment for zakat.”

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

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Mahfuz al-Iskaf who has said the following: “I saw abu ‘Abd Allah (a.s.), who had completed throwing pebbles on Jamarah al-‘Aqabah and was moving away. I walked before to clear the path for him. There was a man of yellow complexion from ‘Amrak (or a quarrelsome one) who had fixed a peg in the ground and had tied a rope from it to his tent which had blocked people’s movement. Abu ‘Abd Allah (a.s.), said to him, ‘O you, be pious before Allah. This (path) does not belong to you.’ He (the narrator) has said that al-‘Amraki said to him, ‘Why can you not mind your own business instead of imposing on me a burden without knowing who passes by (my tent) and say, “O you, be pious before Allah.’” The narrator has said that abu ‘Abd Allah (a.s.), then lifted the rope of his camel, bowed his head down and passed by. Al-‘Amrakiy, the black person, also left him alone.’”

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

6. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Hassan ibn Ali from ‘Abd Allah ibn Sinan from a man from Banu Hashim who has said the following: “If four things are found in a person his Islam is perfect, even though he may be filled with sins from his head to his toes it will not harm him. They consist of Truthfulness, Bashfulness, Good Moral Behavior and Thankfulness.”

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

6. Muhammad ibn Yahya has narrated from al-‘Amrakiy 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) about a woman who wears a bracelet and there is bangle on her forearm and does not know if water reaches (her skin) under the bracelet, what should she do for Wudu’ or taking Ghusl (bath)? He (the Imam) said, ‘She must move them so that water reaches beneath or remove them.’ I then asked about a tight ring about which one is not certain if water reaches beneath when taking Wudu’. He (the Imam) said, ‘If one knows that water does not reach beneath, one must remove it when taking Wudu’.’”

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

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 Hamza from Jabir ibn ‘Abd Allah who has said the following: “The Messenger of Allah (a.s.) once said, ‘Do you want me to tell you about the best men among you?’ We said, ‘Yes, O, Messenger of Allah, do so.’ He said, ‘The best men among you are the pious, clean, of forgiving hands, clean on both ends (tongue and genitals) who is kind to his parents and does not leave out his dependents to (trouble) others.’”

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

7. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa and abu Dawud all from al-Husayn ibn Sa‘id from Muhammad ibn abu Hamzah from a man who has said the following: “I once asked abu ’Abd Allah (a.s.), about a man who has had sexual relation after which he stands in the rain until water flows over his body. ‘Is this sufficient for Ghusl (bath)? He (the Imam) said, ‘Yes, it is sufficient.’”

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

8. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan all from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamaniy who has said the following: “Abu ‘Abd Allah (a.s.), has said that ‘Ali (a.s.), would not consider it harmful if one washes his head earlier for Ghusl (bath) because of sexual relation and the rest of his body at the time of Salah (prayer).”’

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

9. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘When taking Ghusl (bath) because of sexual relation, if one does not wash one’s head, then finds out that the head is not washed, he must take Ghusl (bath) again.’”

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

10. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Hammad from Bakr ibn Karib who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who takes Ghusl (bath) because of sexual relation; must he wash his feet after Ghusl (bath)? He (the Imam) said, ‘It is not necessary for him to wash if he stands during taking Ghusl (bath) at such a place where water flows over his feet, but he must wash them if, while taking Ghusl (bath) he stands in a place where his feet are in stagnant water.’”

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

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasitiy from Hisham ibn Salim 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, I may take Ghusl (bath) in the toilet area which is for urinating and I wear sandals which are made in Sind.’ He (the Imam) said, ‘If the water which flows over your body reaches the bottom of your feet then it is not necessary to wash your feet.’”

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

12. A number of our people have narrated from Ahmad ibn Muhammad from Shadhan ibn al-Khalil from Yunus from Yahya ibn Talhah from his father from ‘Abd Allah ibn Sulayman who has said the following: “I heard abu ‘Abd Allah (a.s.), say, ‘Wudu’ after Ghusl (bath) is heresy.’”

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

13. Muhammad ibn Yahya and others have narrated from Muhammad ibn Ahmad from Ya‘qub ibn Yazid from Ibn Abi ‘Umayr from a man who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘There is Wudu’ before every Ghusl (bath) except the Ghusl (bath) because of sexual relation.’”

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

14. 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 the ring during taking Ghusl (bath). He (the Imam) said, ’(You must) change its place.’ He (the Imam) said, ‘You can turn the ring during Wudu’ but if you forget until you are in your Salah (prayer); I do not command you to perform your Salah (prayer) again.’”

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

15. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah from ‘Abdillah ibn Sinan from Abu ‘Abdillah (a.s.) who said, "Once my father took a major Ghusl (bath performed because of sexual relation or discharge of semen)." Someone said to him, "A spot is left on your back which water has not reached." He (the Imam) said to him, “It was not necessary for you (to inform me). (I wish) you remained quiet.” He then wiped that spot with his hand.’”

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

16. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from ibn Muskan from Muhammad al-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is not necessary for a woman to open up her hairs when taking Ghusl (bath) because of sexual relation.’”

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

17. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the way women form their hairs. He (the Imam) said, ‘Combs were not available. They would only tie their hairs together.’ He (the Imam) mentioned four places and he (the Imam) said, ‘Women should make an effort in Ghusl (bath).”’

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

3. It is narrated from him from Bakr ibn Salih from Ja’far ibn Muhammad al- Hashimi from Isma’il ‘Abbad who has said that perhaps he has heard it from Isma’il from ‘Abd Allah ibn Bukayr from Abu ‘Abdillah (a.s.) who has said the following: “We certainly love a person of reason, of good understanding, who has good knowledge and understanding of the law, who is forbearing, who is kind, who bears patience, who is truthful and who is loyal. Allah, the Most Majestic, the Most Holy, has chosen the prophets for noble moral (human) qualities. Whoever has them (noble qualities) should be thankful to Allah. Whoever does not have them he must pray humbly to Allah, the Most Majestic, the Most Holy, and request Him to grant them to him. “I (the narrator) then said, ‘May Allah keep my soul in service for your cause, what are the noble qualities?’ “The Imam said, ‘They consist of restraint from indulging in worldly matters, to be content, to bear patience, to be thankful, to be forbearing, to be bashful, to be generous, to have dignity, to be virtuous, to be truthful in one’s words and to be trustworthy.’”

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

5. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from abu ‘Abd Allah (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) has said, ‘Belief has four pillars. They consist of agreeing with the decision of Allah, trusting Allah, choosing Allah to be the person in charge of all affairs and submission to the command of Allah.’”

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