ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Salih from certain shaykhs of Banu al-Najashi from Abu ‘Abdillah (a.s.) who has said the following: “The head of obedience to Allah is patience and satisfaction with Allah in all matters whether a servant may love or dislike doing so. And a servant is not satisfied with Allah's decree in what he loves or dislikes except that it is better for him in what he loves or dislikes.”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa 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 experiences a wet dream and orgasm but when he wakes up, does not find any sign of discharge in his clothes or body. He (the Imam) said, ‘Ghusl (bath) is not necessary on him. 5 He (the Imam) said, ‘Ali (a.s.), would say, “Ghusl (bath) becomes necessary because of major (semen) discharge. If one experiences a wet dream but does not find any sign of semen, Ghusl (bath) is not necessary on him.’””
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il from af-Fadf ibn Shadhan all from Ibn Abi ‘Umayr from Ibrahim ibn ‘Abd al-Hamid from al-Hassan ibn Khunays who has said the following: “Once I said to abu ‘Abd Allah (a.s.), ‘A man who died had borrowed (money) from ‘Abd al-Rahman ibn Sayabah, whom we asked to waive the loan in favor of the dead person, but he refused. He (the Imam) said, “Woe is upon him! Why does he not realize that for every dirham, he can receive the reward for ten dirhams, were he to waive it in favor of the dead person? In not waiving the loan in favor of the dead person, he can only receive the reward of one dirham for every dirham.’””
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Isma’il ibn Mehran from Sayf ibn ‘Amirah from ‘Amr ibn Shamir from Jabir from abu Ja’far (a.s.) , who has said the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, Those who seek to please people by means of things that displease Allah, the most Majestic, the most Glorious, people who praise them turn to blame them. Those who prefer to obey Allah, the most Majestic, the most Glorious, by means of things that displease people, Allah, the most Majestic, the most Glorious, suffices them against the animosity of all enemies, jealousy of all jealous ones, the transgression of all transgressors and Allah is their helper and supporter.”’
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-ffassan ibn Ali al-Washsha’ from Aban from Fadl abu al-‘Abbas who has said the following: “I once asked abu ‘ Abd Allah (a.s.), if a man has more right for the custody of a child or woman. He (the Imam) said, ‘No, the man has more right. If a divorced woman asks for breastfeeding her child for the same price as others, then she has more right for breastfeeding.’”
[1]يعني أن الرجل أحق بالولد مع الطلاق و النزاع إلّا في الصورة المذكورة و في مدة الرضاع كما يدلّ عليه سياق الكلام و إن لم يكن هناك تنازع و تشاجر فالام أحق به إلى سبع سنين ما لم تتزوج كما يدلّ عليه الاخبار الآتية لان هذه المدة مدة التربية البدنية و زمان اللعب و الدعة و الامهات احق بهم في ذلك و يدلّ أيضا عليه الاخبار الآتية في باب التأديب حيث قيل فيها دع ابنك سبع سنين و ألزمه نفسك سبعا و في خبر آخر يربى سبعا و يؤدب سبعا فان التربية إنّما تكون للام و التأديب للاب و بهذا يجمع بين الاخبار المختلفة بحسب الظاهر في هذا الباب.( فى)ص 45
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Wallad who has narrated the following: “I once heard abu ‘Abd Allah (a.s.), saying, ‘One who kills himself intentionally is in the fire of hell forever.’ It was asked, ‘What happens if one makes a will, then kills himself in the same hour, if his will is acceptable.’ He (the Imam) said, ‘If his will takes place before his causing any injury or anything that perhaps may kill him, his will is permissible in one-third of his legacy; but if his will takes place after causing injuries or anything that may cause him to die, his will is not acceptable.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
31. From him, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al-Hakam, from one of our companions who said: Abu Abdullah (asws) having said: ‘There was a man who used to sell oil, and he used to love the Messenger of Allah with intense love. Whenever he intended to go for his business needs, he would never do it unless he looked at the Messenger of Allah first. He became well known for that for he would stretch himself above others so that he could look at him. It so happened that one day he came over to him and stretched out to look at the Messenger (saww) of Allah until he saw him, then he went away for his business needs. It was not long before he returned. So when the Messenger of Allah saw him do that he gestured by his (hand) to beckon him to be seated. So he sat down in front of him. He said: ‘What is the matter that you have done something which you had not done before that?’ He said, ‘O Messenger of Allah (azwj), by the One Who Sent you with the Truth as a Prophet, my remembrance of you overwhelmed my heart to the extent that I did not have the ability to go about my business until I returned to you’. So he supplicated for him and wished him well. Then the Messenger of Allah waited a few days but did not see him, so he asked about him. It was said to him, ‘O Messenger of Allah, we have not seen him for days’. So the Messenger of Allah put on his shoes, and his companions did the same and walked until he came to the oil market. At the shop of the man there was no one in it. So he (saww) asked the neighbours about him. They said, ‘O Messenger of Allah, he died, and he used to be a trustworthy one among us and truthful, but he had one (peculiar) habit’. He said: ‘And what was that?’ They said, ‘He used to exhaust himself following the women’. So the Messenger of Allah (azwj) said: ‘May Allah have Mercy upon him. By Allah, he used to love me with (intense) love. Even if he had been a slave trader, Allah would Forgive him’.
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. A number of our people have narrated from Ahmad ibn ‘Abd Allah from his father from Hammad ibn ‘Isa from ‘Abd Allah ibn Muskan from Layth al- Muradi who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘The most knowledgeable among people is the one who agrees with the decisions of Allah, the Most Majestic, the Most Holy.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who dreams and when he wakes up finds moisture and wet spots. He (the Imam) said, ‘It is not necessary to do anything unless he suffers from an illness in which case he must take Ghusl (bath).”’ (Fatwa best explains this Hadith.)
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. Ali ibn Muhammad ibn ‘Abd Allah has narrated from Ahmad ibn Muhammad ibn Khalid from those whom he his mentioned (in his book) from al-Walid ibn abu a I - ‘ A I a ’ from Mu’attib who has said the following: “Once Muhammad ibn Bishr al-Washsha’ came to visit abu ‘Abd Allah (a.s.), asking the Imam to speak to Shihab to relieve him of repayment of a loan until the end of the time for Hajj. He owed him one thousand dinars. The Imam sent someone to call him. He (Shihab) came and the Imam said to him, ‘As you know Muhammad’s condition, he has cut off his association with others to keep himself close to us. He has mentioned he owes you one thousand dinars. These (dinars) are not consumed or spent on marriage. They are payable as loan to men. I wish you to waive it in his favor.’ He (Imam) then said, ‘You perhaps think that He will take from his (borrower’s) good deeds and give it to you.’ He (Shihab) said, ‘That is what we are told would happen.’ Abu ‘Abd Allah (a.s.), then said, ‘Allah is most Honorable and Just. How would He take away the good deeds of one of His servants who stands up for worship on cold nights, fasts on hot days, and walks seven times around the house (Ka‘bah), and give it away to another? In fact, Allah has a great deal of extra blessings to compensate a believing person.’ He (Shihab) said, ‘He is free (I waive the loan in his favor).”’
[1]حاصل مغزى جواب الشهاب انك امرتنى ان اجعله في حل فلعلك تقدر على قبض حسناته و اعطائها فكانه قال: هل تقدر ان تقبض من حسناته و تعطينى اياها عوضا عما لي عليه من الحق فيبقى هو بلا حسنات و ملخص جوابه عليه السلام تصديق ذلك و لكن بطريق شفاعته منه سبحانه في القبض و الاعطاء لا من عند نفسه عليه السلام و لما كان المفهوم من هذا الجواب لزومها بالنظر إليه سبحانه بطريق الشفاعة و هو أعظم من أن يفعل ذلك و ان جاز له أن يفعله بالنظر إلى مقتضى العدالة قال عليه السلام:« اللّه اكرم إلخ» فكان ملخص هذا الكلام منه عليه السلام: أن اللّه تعالى لم يفعل بعبد حاله كذا و كذا أن يقبض حسنات أفعاله هذه و يسلبها منه و يعطيها غيره و يبقيه بلا حسنات بل له فضل كثير و عطاء جزيل فيجازى غيره الذي له عليه الحق مجازاة يرضى بها و يترك حقه من غير ان ينقص من حسنات ذلك العبد الذي عليه الحق شيئا و لما سمع شهاب هذا الكلام منه عليه السلام و فهم المرام قال في الفور فهو في حل و اللّه اعلم( مجلسيّ رحمة اللّه عليه) كذا في هامش المطبوع.ص 37
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy from Abu ‘Abdillah (a.s.) who said: “The Messenger of Allah (sw) has said, 'If one pleases a Sultan (king) at the expense of Allah's anger, he has left the religion of Islam.'”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il has narrated from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a.s.), has stated this Hadith. ‘When a man divorces his wife, who is pregnant, he must provide her maintenance until she gives birth. When she gives birth he must pay her wages and must not harm her unless he finds someone who does it for less; but if she agrees with the lesser wages then she has more right to breastfeeding her child until the child is weaned.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
3. It is narrated from him from Yahya ibn Ibrahim ibn abu al-Balad from ‘Asim ibn Humayd from abu Hamza al-Thumali from Ali ibn al-Husayn (a.s.) who has said the following: “Patience and satisfaction with Allah is the head of obedience to Allah. If one exercises patience and satisfaction with Allah in all the matters which he loves or dislikes, Allah, the Most Majestic, the Most Holy, will not make any decision in any of his affairs which he loves or dislikes but that the decisions are in his best interest.”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “He (the Imam) has said, ‘When you suffer from an illness and experience orgasm, it may take place with excitement, but if it takes place in a weak manner with less force because of your illness, in intervals little by little, in such case Ghusl (bath) is obligatory.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
3. The narrator of the previous Hadith through his chain of narrators has said the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, Those who seek to please people by means of things that displease Allah, the most Majestic, the most Glorious, people praising him turn to blame him.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
3. Ali ibn Ibrahim has narrated from Ali ibn Muhammad al-Qasaniy from al-Qasim ibn Muhammad from al-Minqariy from those whom he has mentioned who has said the following: “Once, abu ‘Abd Allah (a.s.), was asked about the case of a man who divorces his wife. They have a child, which one of them has more right for the child? He (the Imam) said, ‘The woman has more right as long as she does not marry.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn al-Mughirah from Hariz from ibn abu Ya‘fur who has said the following: “I once said to abu ‘Abd Allah (a.s.), there is a man who experiences wet dream and orgasm. He then wakes up and does not find anything, but after a while discharge takes place. He (the Imam) said, ‘If he suffers from an illness, he must take Ghusl (bath), but if he does not suffer from any illness he is not obligated for Ghusl (bath).’ I then asked him (the Imam), ‘What is the difference between the two cases?’ He (the Imam) said, ‘It is because in the case of one without illness, it comes spurting and with force, but in the case of one suffering from an illness it comes later.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
4. Abu Ali al-Ash‘ariy has narrated from al-FIassan ibn Ali from al-‘Abbas ibn ‘Amir from Dawud ibn al-Hasin who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Mothers must breastfeed their children’ means that a child during breastfeeding period is between the two parents in equal manners. When the child is weaned then the father has more right about him than the mother. When the father dies then the mother has more right than the relatives. If the father finds a breastfeeding woman who asks four dirham, for example, and the mother says that she will not do for less than five dirham, he can take the child away from her unless she is more kind and better for the child.’”
[2]انما قال بالسوية لان لكل منهما في تلك المدة حقّا من وجه كما علمت فصارا كانهما متساويان فيه و أمّا حقية الأب بعد الفطام محمول على صورة النزاع كما دريت.( فى)ص 45
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
5. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from Safwan al-Jammal from abu al-Hassan, the 1 st ’ recipient of divine supreme covenant, who has said the following: “One who has proper understanding about Allah must not feel that Allah procrastinates in sending his sustenance or accuse Him in His decisions.”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
5. A number of our people have narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman from al- Halabiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a woman who experiences in her dream what a man does. He (the Imam) said, ‘If she experiences discharge Ghusl (bath) is necessary on her; if there is no discharge, Ghusl (bath) is not necessary.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Dawud al-Raqqiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a free woman who has married a slave who has given birth to several children. She is then divorced and then does not stay with her children but marries another man. The slave then finds out about her marriage. He wants to take his children from her saying that he has more right than the mother has since she has married. He (the Imam) said, ‘The slave has no right to take the children from her even if she has married until the slave becomes free; she has more right about her children than the slave as long as he is owned and when he becomes free then he has more right.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
6. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn Isma’il from Ali ibn al-Nu’man from ‘Amr ibn al-Nuhayk Bayya’ al-Harawi who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Allah, the Most Majestic, the Most Holy, has said, “Whatever conditions I may turn My believing servant to are for his good. He then must agree with My decisions, be patient in My trial and appreciate My favors. I will then, O Muhammad, count him among the truthful ones.”’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a woman who in her dream finds a man who engages in an intercourse with her until she experiences orgasm. He (the Imam) said, ‘She must take Ghusl (bath).”’ According to another Hadith, she must take Ghusl (bath) but must not inform others to avoid ridicule.
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Malik ibn ‘Atiyah from Dawud ibn Farqad from Abu ‘Abdillah (a.s.) who has said the following: "Of the revelations that Allah, the Most Majestic, the Most Holy, sent to Musa ibn ‘Imran was as follows: ‘O Musa ibn ‘Imran, I have not created anything more beloved to Me than My believing servant. I try him only because it is for his good. I give him good health just for his good. I hold back what is evil for him in favor of what is for his good. I know best in what conditions My servant works for his own best interest. He then must bear patience in My trials, appreciate My favors and agree with My decision. I count him among the truthful ones before Me if he acts according to My pleasure and obeys My command.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked abu ’Abd Allah (a.s.), about a man who does not experience any wet dream but he finds wet spots on his thigh and his clothes. Is Ghusl (bath) necessary for him? He (the Imam) said, ‘Yes, Ghusl (bath) is necessary.”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
8. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Fudayl ibn ‘Uthman from ibn abu Ya’fur from Abu ‘Abdillah (a.s.) who has said the following: “The case of a Muslim (believer) man is amazing. There is no decision that Allah, the Most Majestic, the Most Holy, makes about him but that it is in his best interest. Even if he is cut in pieces with scissors, still it is for his good. If he may possess the kingdom of the East and West of the earth, still it is for his good.”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Sinan from Salih ibn ‘Aqaba from ‘Abd Allah ibn Muhammad al-Ja’fi from abu Ja’far (a.s.) who has said the following: "The most righteous people to agree with the decisions of Allah, the Most Majestic, the Most Holy, are those who have recognized Allah, the Most Majestic, the Most Holy. Whoever is satisfied with the decision of Allah that is to take place anyway, Allah increases his reward. Whoever disagrees with the decision of Allah, the decision is, inevitably, applied to him but his reward becomes void.”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
10. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari form Ali ibn Hashim ibn al-Burayd from his father who has said the following: “Ali ibn al-Husayn (a.s.) has said, ‘Abstinence from worldly pleasures has ten levels. Its highest level is the lowest level of piety and reserve. The highest level of piety and reserve is the lowest level of certainty. The highest level of certainty is the lowest level of satisfaction to the decision of Allah.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
11. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Ali from Ali ibn Asbat from those whom he has mentioned from Abu ‘Abdillah (a.s.) who has said the following: “Al-Hasan ibn Ali (a.s.) once met ‘Abd Allah ibn Ja’far and said to him, ‘O ‘Abd Allah, how can a believer be a believer when he is dissatisfied with the decision of Allah about his share and belittles his position while the ruler over him is Allah? I guarantee that Allah accepts the prayer of one in whose heart (mind) no suggestion takes place except satisfaction with the decisions of Allah.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
12. It is narrated from him from his father from ibn Sinan from those whom he has mentioned from Abu ‘Abdillah (a.s.) who has said the following: “I (the narrator) asked him, (Abu ‘Abd Allah (a.s.)), ‘By what means can a believer know that he is a believer?’ The Imam said, ‘(He can find out) by means of his submitting himself to Allah, and being satisfied with whatever happiness or sadness that he may experience.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
13. It is narrated from him from his father from ibn Sinan from al-Husayn ibn al- Muhtar from ‘Abd Allah ibn Abi Ya’fur from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah (s.a.w.a) never said about something that had taken place, ‘If only it was different.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Dawud al-Riqqiy from ‘Ubayda al-Hadhdha’ from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah has said that Allah, the Most Majestic, the Most Holy, has said, ‘Among My believing servants there are those whose religious lives can only be at their best with wealth, comfort and good health. I try them by means of wealth, comfort and good health and this makes their religious affairs to be in the best condition. Also among My believing servants there are those whose religious lives are only at their best with poverty, destitution and ailing health. I try them by means of poverty, destitution and ailing health and this helps their religious lives to be in the best condition. I know what is good for the religious matters of my believing servants. Among My believing servants there are those who strive to worship Me. They wake up from sleep leaving their comfortable pillow for Tahajjud (special prayer at night). They experiences fatigue and I allow slumber overcome them on one or two nights, a trial from Me to see if he continues, he goes to sleep and wakes up upset and angry over his own self. If I allow him to do the way he wants to worship, he may develop a sense of conceit (unwanted pride) that can lead him to mischief in his deeds. This may bring about his destruction. It can so happen due to his happiness with whatever his soul desires. He may begin to feel as if he has excelled all worshippers and has surpassed the limits of defective worship. In so doing he moves away from Me even though he thinks that he is getting closer to Me. Therefore, they must not rely on their good deeds that they do to receive rewards from Me. Even if they strive hard, tire themselves and finish their lives worshipping Me they fall short, in worshipping Me truly, in their quest for My generous rewards, My bounties in paradise and high positions near Me. They must only trust in My mercy, be happy with My generosity and always be hopeful about Me. In such cases My mercy will reach them as well as my approval and forgiveness and my pardon will provide them cover; I am Allah, the Most Beneficent, the Most Merciful, and thus 1 have taken such names.’”