Chapter on Miscellaneous Issues

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtari in a marfu’ manner from Amir al-Mu’minin Ali (a.s.) who has said the following. “Relax your souls with new sparks of wisdom, because souls also tire as bodies do.”

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

1. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from al-Harith ibn al-Mughirah who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, ‘You must bear in mind that whenever one of you likes to ask his Lord for help in worldly matters or of the next life, he must begin with praise of Allah, the Most Majestic, the Most Holy, thank Him and ask His favors for the Holy Prophet and then ask for help.’”

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 al-Fadl ibn Yunus who has said the following: “I once asked abu al-Hassan, al-Awwal (a.s.), about the case of a woman who finds herself Hayd (menses) free just before sunset. What must she do for Salah (prayer)? He (the Imam) said, ‘If she finds herself Hayd (menses) free after four steps have passed from noon-time, she only performs al-‘Asr Salah (prayer). It is because the time for al-Dhuhr Salah (prayer) arrived when she was not Hayd (menses) free and it passed when she still was not Hayd (menses) free so it is not obligatory for her to perform al-Dhuhr Salah (prayer). It is because Allah has exempted her from Salah (prayer) when she was most of the time bleeding? He (the Imam) then said, ‘If a woman finds blood discharge after four steps from the time for al-Dhuhr passed, she must stop performing Salah (prayer). However, when she becomes Hayd (menses) free she must compensatory prayer that al-Dhuhr Salah (prayer) because it was time for al-Dhuhr when she was Hayd (menses)-free. It (time) passed while she was Hayd (menses)-free, so she lost al-Dhuhr Salah (prayer). Therefore she must compensatory prayer it.’”

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

1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from Hassan ibn Mukhtar who has said the following: “I asked abu ‘ Abd Allah (a.s.), ’What is continuous fasting?’ He replied, ’The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “There must be no continuous fasting, no fasting in the form of remaining silent the whole day, and setting free of a slave before owning is invalid.’””

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

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Isma’il ibn Bazi’ from Mansur ibn Yunus from al-Mufaddal ibn ‘Umar who has said the following: “I once heard abu ‘Abd Allah (a.s.), saying, ’One who offers himself for hire prohibits sustenance to himself . 5 In another Hadith it is said that how can it be anything other than prohibition when whatever one finds goes to his master? 5 ”

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

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

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 and Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn ‘Abd al- Rahman all from Safwan or he said from ‘Umar ibn ’Udhaynah from Muhammad ibn Muslim who has narrated the following: “Once abu Ja‘far (a.s.), made me read the page of the book of ordained shares. It was according to the dictation of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and with the handwriting of Ali (a.s.). I found in it this, ’If a deceased leaves behind his daughter and mother, the share of the daughter is one- half or three shares and for the mother one-sixth. The legacy is made in four parts, of which three are for the daughter and one is for the mother/” “He (the narrator) has said, I read in it that, “If a deceased leaves behind his daughter and his father, the share of the daughter is one-half: three shares and the share of the father is one-sixth share. The legacy is made in four parts of which three are for the daughter and one is for the father.’” “Muhammad has said, T found in it that if a deceased leaves behind both parents and his daughter; the share of the daughter is one-half, three shares and the shares of parents are one-sixth for each. Such legacy can be made of five portions of which three are for the daughter and two for the parents.’”

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

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from ibn Bukayr from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘It is in the book of Amir al-Mu’minin, Ali ibn abu Talib (a.s.) “praise comes before asking for favors. Whenever you like to pray and plead before Allah, the Most Majestic, the Most Holy, for help, speak of His glory.” The narrator has said that I asked the Imam, ‘How should we speak of His glory?’ The Imam said, ‘Say, O You Who are closer to me than my jugular veins, O the One Who does without fail as He wishes, O the One Who stands between a man and his heart, O the One Who is on a high position and the One like Whom is no creature.”’

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

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hajjal from Tha’labah from Mu’ammar ibn Yahya who has said the following: “I once asked abu Ja‘far (a.s.), about the case of a woman experiencing Hayd (menses) becomes clean at the time of al-‘Asr must she perform al-Salah (prayer) before (al-‘Asr)? He (the Imam) said, ‘No, she is required to perform only al-Salah (prayer) in the time of which she has become clean.’”

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

2. Ahmad ibn Muhammad from has narrated from al-Hassan ibn Mahbub from al-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Connected fasting is when one takes his dinner during Suhur (breakfast in the morning before dawn) instead.’”

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

2. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from his father from ibn Sinan who said: “I once asked abu al-Hassan (a.s.), about the case of a man who places himself for hire, and he said, 'It is permissible and there is no harm in it as long as he is sincere to the best of his ability. Musa (as) placed himself for hire and stipulated, saying, "If you wish, [I will work] for eight years, and if you wish, for ten." And Allah, the Exalted, revealed concerning this: 'That you serve me for eight years; but if you complete ten, that will be [a favor] from you.' (28:27)“

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

2. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from Zurarah who has narrated the following: “I found in the book of ordained shares that if a deceased leaves behind his daughter and both parents, the share of the daughter are three shares and the parents each receives one share. The legacy is made in five parts of which three are for the daughter and two for the parents, one share each.’”

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

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from Hammad ibn ‘Uthman from abu ‘Abdallah (a.s.) who has said the following. “The holy Prophet has said, ‘The best minister for faith is knowledge, the best minister for knowledge is forbearance, the best minister for forbearance is amicable dealings and the best minister for amicable dealings is patience.’”

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 ibn Sinan from Mu’awiyah ibn ‘Ammar from Abu ‘Abdillah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘It is thanking then praising, then confession of sins then pleading before Allah for help. By Allah, no servant (of Allah) can come out of sins without confession.’”

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

3. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from ibn Ri’ab from abu ‘ Ubaydah who has said the following: “He (the Imam) (a.s.), has said, ‘If a woman finds herself clean when it has become time for a Salah (prayer) but she delays Ghusl (bath) until it become time for another Salah (prayer), she owes Qada’ (compensatory prayer) of Salah (prayer) that is so missed. If she is clean in the time of a Salah (prayer) and delays to perform it until it becomes time of another Salah (prayer), then she experiences Hayd (menses) she owes Qada’ (compensatory prayer) of Salah (prayer) that is missed due to her neglect.’”

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

3. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr and Hafs ibn al-Bakhtariy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘One’s fasting in a connected manner takes place when one fasts one day and night and takes breakfast in Sahar (in the morning before dawn) instead.’”

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 and Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus all from ‘Umar ibn ’Udhaynah from Zurarah who has narrated the following: “I once asked abu Ja‘far (a.s.), about the grandfather. He (the Imam) said, ‘I do not find anyone who has spoken about it but that they have spoken out of their opinion except ’ Amir al- Mu’minin (a.s.). I then asked, T pray to Allah to keep you well, what has ’ Amir al- Mu’minin said about it?’ He (the Imam) said, ‘Tomorrow meet me so I can make you read it in a book.’ I then said, ‘I pray to Allah to keep you well, speak to me about it; I like your speaking more than making me read in a book.’ He (the Imam) said again, ‘Listen to what I say. Tomorrow meet me, so I will make you read in a book.’ The next day I went to see him (the Imam) after al-Zuhr (noontime) and it was the hour that I would meet him between al-Zuhr and al-‘Asr (afternoon time) and I did not like to ask him in the presence of people for fear of his answering in taqiyah (caution because of fear). When I met him (the Imam) his son Ja‘far (a.s.), came to me and he (the Imam) said to him, ‘Make Zurarah to read the book of ordained shares.’ He (the Imam) left for his siesta. Ja‘far (a.s.), and I were left in the house. He stood up and brought for me a book (which looked) like the thigh of a camel. He (Ja‘far (a.s.) ) said, ‘I will not allow you to read it until you promise before Allah that you will never tell anyone about what you will read in it until I will give permission’, and he did not say, ‘until my father gives you permission.’ I then said, ‘I pray to Allah to keep you well, why do you restrict me when your father has not commanded you to do so?’ He said, ‘You must not look in it on what is other than what I will tell you to read.’ I said, ‘That is up to you.’ I was a knowledgeable man in ordained shares of inheritance and wills and well aware of them and in calculating them. I waited for quite a long time to find something about ordained shares and wills that I did not know and can deal with. When he placed a side of the book before me, it was a thick book and one can notice that it was of the books of earlier generations. I looked in it and I found it to be different from what is commonly accepted among people, such as matters of compensation and urging others to do good things, in which there is not any difference. I found the majority of it like that until the end of it, with a filthy soul, very little memorization and defective opinion; and I said, ‘Do I (need) to read this?’ It is false. I reached its end. I closed it and returned it to him (Ja‘far (a.s.) ). The next day I met abu Ja‘far (a.s.), and he asked me, ‘Did you read the book of ordained shares?’ I replied, ‘Yes, I read it.’ He (the Imam) then asked, ‘How did you find what you read?’ He (the narrator) has said that he said, ‘It is false and it does not have any valid effect. It is against what people say and do.’ He (the Imam) said, ‘What you saw O Zurarah, by Allah, is the truth. What you saw is the dictation of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, in the handwriting of Ali (a.s.).’ Satan came to me with temptation in my chest and said, ‘He does not know if it is the dictation of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and the handwriting of Ali (a.s.). He (the Imam) said to me before I spoke, ‘O Zurarah, do not doubt. Satan loved to make you doubt. How it is possible that I remain ignorant of its not being the dictation of the Messenger of Allah and the handwriting of Ali (a.s.), when my father narrated to me from my grandfather ’ Amir al-Mu’minin (a.s.), who narrated to him about it.’ He (the narrator) has said that I said, ‘No, I pray to Allah to keep my soul in service for your cause. I regretted for not reading what I did not read of the book. Had I read it and I had known it I would hope not to miss anything thereof; not even a single letter.’ “‘Umar ibn ’Udhaynah has said, ‘I said to Zurarah that people have spoken to me from him (the Imam) and from his father, ‘Alayhim al-Salam, about certain things on ordained shares. Can I present them before you so you can tell me what is false and what is true and do not narrate so I remain quiet? I narrated to him what Muhammad ibn Muslim had narrated from abu Ja‘far (a.s.), about the daughter and father and about a daughter and both parents. He said that it is true. “Al-Fadl ibn Shadhan about a daughter and father has said, that the daughter receives one-half and the father receives one-sixth and the remaining is returned to them proportionate to their shares. “So also is the case if a deceased leaves behind a daughter and mother. One-half belongs to the daughter, the mother receives one-sixth, and the remaining is returned to them proportionate to their shares. Certain people have said that the remaining belongs to the daughter because she is closer than both parents are. It is a mistake totally; the parents are close by themselves as the children are, but children are not closer than parents are. The correct thing is to return the remaining to all of them proportionate to their shares. They have received their shares and as nearest relatives the remaining asset belongs to them as relatives, thus it is divided among them according to the distribution of Allah, most Majestic, most Glorious, among them. Allah does not cause difference in His rule and His division does not change.’ “If a deceased leaves behind one daughter and both parents then one-half belongs to the daughter and the parents receive one-sixth. The remaining is returned to them proportionate to their shares because Allah, most Majestic, most Glorious, has not returned to one and not to the other one. He has made a share for women just as He has made a share for men. It is equal in this obligation between mother and father. If a deceased leaves behind two daughters and both parents, the share of daughters is two- thirds and parents receive two-sixths. If a deceased leaves behind three daughters or more then the share of parents is two-sixths and the daughters receive two-thirds. If a deceased leaves behind parents and one son and one daughter, the parents receive two-sixths and the remaining is distributed among the son and daughter where the son receives twice as much as the share of the daughter.”’

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

4. Ali ibn Muhammad from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash‘ari from ‘Abdallah ibn Maymun al-Qaddah from abu ‘Abdallah (a.s.) from his ancestors (the Imams (a.s.) who has said the following. “Once a man came to the holy Prophet (s.a.) and said, ‘O messenger of Allah what is knowledge?’ The holy Prophet replied, “It is silence.” The man then asked, “Then what?” The holy Prophet said, “It is listening.” The man asked, “Then what?” The holy Prophet (s.a.) said, “Then it is memorizing.” The man asked, “Then what?” The holy Prophet said, “Then it is practice accordingly.” The man then asked, “Then what O messenger of Allah?” The holy Prophet said, “Then it is to propagate what one has learned.”

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

4. It is narrated from him (narrator of the Hadith above) from ibn Faddal from Tha’labah from Mu’awiyah ibn ‘Ammar the following: “Mu’awiyah ibn ‘Ammar has narrated from Abu ‘Abdillah (a.s.) a similar Hadith except that he said, ‘Then praising and confessing sins.’”

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

4. Ibn Mahbub has narrated from ibn Ri’ab from ‘ Ubayd ibn Zurarah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Any woman who finds herself clean and is able to take Ghusl (bath) in time for Salah (prayer) but neglects it until it becomes time for another Salah (prayer), she owes Qada’ (compensatory prayer) of Salah (prayer) she has neglected. If she finds herself clean in the time of a Salah (prayer), begins to prepare, but the time for that Salah (prayer) expires and it becomes time for another Salah (prayer), Qada’ (compensatory prayer) of such Salah (prayer) is not obligatory on her. She must perform only that Salah (prayer) for which it has become time.’”

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

4. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban from Zurarah who has said the following: “I once asked abu ‘Abd Allah (a.s.), about fasting in a connected manner. He (the Imam) said, ‘We still dislike it.’”

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

5. Ibn Mahbub has narrated from ibn Ri’ab from abu Dawud who has said the following: “I once asked abu Ja‘far (a.s.), about the case of a woman who is in Salah (prayer) of al- Dhuhr, of which two Rak‘at are complete, and finds blood of Hayd (menses). He (the Imam) said, ‘She must stop and move away from Masjid without performing the remaining two Rak‘at. If she finds blood during her performing al-Maghrib when two Rak‘at are complete, she must move away from Masjid, and when she becomes clean, she must perform Qada’ (compensatory prayer) of one Rak‘at missed of that Salah (prayer) of al-Maghrib.’”

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

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked him (the Imam) (a.s.), about fasting forever. He (the Imam) disliked it and said, ‘It is not harmful to fast one day and not to fast the next day.’”

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

6. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from Talha ibn Zayd who has said the following. “(Imam) abu ‘Abdallah (a.s.) said, ‘The narrators of the book are a great many but those who would follow the proper discipline are very few. There are many, who are sincere about Hadith but mess up with the book. Lack of protection and discipline saddens the scholars and the (zeal) of ignorant ones to protect the (words of) narration (of a false text in reality) betrays the later group altogether. One kind of protectionism seeks protection of life and the other leads to its destruction and in such a situation the two forms of protectionism become different and the two groups distinct from each other.’”

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

7. Al-Husayn ibn Muhammad al-Ash‘ari from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from ’Abd al-Rahman ibn abu Najran from one he mentioned from abu ‘Abdallah (a.s.) who has said the following. “Whoever would preserve and memorize forty of our Hadith on the Day of Judgment Allah will raise him as a scholar and Faqih, one with proper understanding of religion.”

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

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from abu Kahmas who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, ‘Once a man came to the Mosque and he began without praising Allah and asking from Him favors for the Holy Prophet. The Messenger of Allah said, ‘The servant (of Allah) hastened his Lord.’ Then another man came in and prayed, praised Allah, the Most Majestic, the Most Holy, and asked favors from Him for the Messenger of Allah. The Messenger of Allah said, ‘Ask for help you will receive it.’ Thereafter the Imam said, ‘It is in the book of Ali (a.s.) “Praising Allah and asking favors from Him for the Messenger of Allah should come before asking for help. When anyone comes to a man to request a favor, he loves to say to him the best words to him before asking for help.’”

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

8. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from one he mentioned from Zayd al-Shahham from abu Ja’far (a.s.) who has said the following. “It is his knowledge that he acquires from whoever he acquires.” This he said in answer to the question ‘What is his food’ in the words of Allah, “Let the human being think about (how We produce) his food.” (80:24)?’

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

8. Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from those whom he has mentioned (in his book) who has said the following: “Once I said to Abu ‘Abdillah (a.s.) ‘There are two verses in the book of Allah, the Most Majestic, the Most Holy, that I search for but I do not find them, (their meaning).’ The Imam aked, ‘What are they?’ I said, ‘They are the words of Allah, the Most Majestic, the Most Holy, “Call Me (for help) and I will answer you.’” (40:60) We call Him and pray to Him but do not see any answer.’ The Imam asked, ‘Do you think He, Allah, the Most Majestic, the Most Holy, ignores His promise?’ I said, ‘No, He does not ignore it.’ The Imam asked, ‘Why is that then?’ I said, ‘I do not know.’ The Imam said, ‘I will tell you about it. Whoever obeys Allah, the Most Majestic, the Most Holy, in whatever He has commanded and then prays to Him the way prayer should be done He answers them.’ I then asked, ‘What is the way of prayer?’ The Imam said, ‘Begin the prayer by praising Allah, recall His bounties with you, thank Him, ask favors from Him for the Holy Prophet, recall your sins and confess them then seek refuge against them and such is the way of praying.’ Then the Imam said, ‘What is the other verse?’ I said, ‘It is the words of Allah, the Most Majestic, the Most Holy, ‘. . .He will replace whatever you spend for His cause and He is the best provider of sustanance,’ (34:39) I spend but do not see any replacement.’ The Imam said, ‘Do you think Allah, the Most Majestic, the Most Holy, has ignored His promise?’ I said, ‘No.’ The Imam asked, ‘Why is that then?’ I said, ‘I do not know.’ The Imam said, ‘If anyone of you earns something in lawful ways and spends it in a lawful way, every dirham (unit of money) is replaced.’”

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

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn an-Ni‘man from ‘Abdallah ibn Muskan from Daiwud ibn Farqad from abu Sa‘id al-Zuhri from abu Ja’far (a.s.) who has said the following. “Holding back in an uncertain conditions is better than indulging in a destructive case. Your ignoring a Hadith that you do not narrate is better than your narrating a Hadith that you have not verified.”

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

9. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from those whom he has mentioned (in his book) from Abu ‘Abdillah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever of you wants his prayer answered must make his earning clean.’”

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

10. Muhammad has narrated from Ahmad from ibn Faddal from ibn Bukayr from Hamza ibn al-Tayyar the following. “(Imam) abu ‘Abdallah (a.s.) said, ‘In the case of what may come to you and you have no knowledge of its veracity you can do nothing but to hold and verify and refer it to the Imams of guidance so that he would show the way of justice in it and enlighten you in the darkness and introduce to you the truth. Allah, the Most High has said, “Ask those who know about the heavenly Books if you do not know about this.”’’ (16:43)

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

11. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Sufyan ibn ‘Uyaynah who has said the following. “(Imam) abu ‘Abdallah (a.s.) who said, ‘I have found all the knowledge of people in four categories: (a) The knowledge that would teach you about your Lord. (b) The knowledge that would teach you what the Lord has done for you. (c) The knowledge that would teach you what the Lord wants from you. (d) The knowledge that would teach you what destroys your religion.’”

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 Hisham ibn Salim who said: I said to Abi Abdillah (as): "What is the right of Allah over His creation?" He replied: "That they should only say that which they know and should remain silent over that which they do not know, so if they were to do that then they have fulfilled the right of Allah."

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

13. Muhammad ibn al-Hassan from Sahl ibn Ziyad from ibn Sinan from Muhammad ibn Marwan al-‘Ijli from Ali ibn Hanzala who has said the following. “(Imam) abu ‘Abdallah (a.s.), said, ‘Note the position of the people from the degree of their narration of Hadith from us.’”

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

14. Al-Husayn ibn al-Hassan has narrated from Muhammad ibn Zakariyya al-Ghalibi from ibn ‘A’isha al-Basri in a marfu‘ manner (rafa’ahu), that Amir al-Mu’minin (a.s.) has said in certain parts of his sermons, ‘O people, know that there is no man of intelligence who would become disappointed for a lie spoken about him. There is no man of wisdom who would become pleased with the praises of ignorant people of him. People are children of what they do best and the value of a man is what he does best. Speak knowledge, it will manifest your value.’

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 al-Washsha’ from Aban ibn ‘Uthman from ‘Abdallah ibn Sulayman who has said the following. ‘(Imam) abu Ja‘far (a.s.) said to a man from Basra called ‘Uthman al-A’ma who would keep saying, “Al-Hassan al-Basri believes that those who hide knowledge the bad odor from their stomach will cause suffering to the people of hell.” The Imam said, “The true believer of the people of Pharaoh is then destroyed. Knowledge from the time of Noah became veiled (s.a). Let Hassan go left and right. I swear by Allah he will not find knowledge in no other place but here with us.”

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

2. A number of our people has narrated from Ahmad ibn Muhammad from Nuh ibn Shu‘ayb al-Naysaburi from ‘Ubaydallah ibn ‘Abdallah al-Dihqan from Durust ibn abu Mansur from ’Urwa cousin of Shu‘ayb al-’Aqarqi from Shu‘ayb from abu Basir who has said the following. “(Imam) abu ‘Abdallah (a.s.) who has said that Imam Ali (a.s.) used to say, “O seekers of knowledge, knowledge (in a personified form) has a great deal of virtues. Humbleness is his head, freedom from jealousy forms his eyes, proper understanding shapes his ears, truthfulness constitutes his tongue, research and investigation produce his memory, optimism stands for his heart, the knowledge of facts and affairs strengthen his intellect. Intelligence and kindness are his hands, visitation of the scholars builds his legs, safety and peace emerge from his stamina, chastity develops his wisdom, salvation is his head quarters, good health and tranquility are his lead, loyalty will provide him his conveyance, politeness in communication gives him weapons, consent frames his sword, yielding to the truth stands for his bow and arrow, communication with the scholars establishes his army, proper discipline treasures his wealth, avoiding sins preserves his savings, uprightness institutes his supplies, amicable dealings supply him water, guidance determines his direction and love of virtuous people is the archetype for his friends.”

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

5. Ali ibn Ibrahim in a marfu’ manner has narrated from abu ‘Abdallah (a.s.) who has said the following. “The seekers of knowledge are of three kinds. The more noticeable of them in person or character are: (a) the group who seeks knowledge for ignorance and quarrel. (b) The group who seeks knowledge to dominate and cheat others. (c) The group who seeks knowledge for proper understanding, Fiqh, and power of intelligence. The group whose purpose of seeking knowledge is ignorance and quarrel is a harmful and quarrelsome group. This group interrupts conversations in the gatherings of the people to speak about knowledge and the description of forbearance. Such people appear in the garb of the gentle and humble ones but, in fact, are devoid of all the qualities of the pious people. Allah has humiliated and has condemned this group. The group that seeks domination and cheating is a deceitful and flattering group. Such people try to dominate people of their kind and flatter the wealthy ones who know less than they do. Such people consume the sweetmeat of the rich people and destroy their own religion. May Allah banish the news of such people and cut off their traces from the history of the scholars. “The group that seeks knowledge for the sake of Fiqh, proper understanding, and to gain the power of intelligence consists of people who are deeply concerned and stay awake very often. They pull their robe on their heads and standup for prayer in the darkness of nights. They work hard anxiously and fearfully and pray with deep worries. They are very attentive of their affairs, knowledgeable of the people of their time and fearful even of their own trusted brothers. May Allah strengthen the corners of such people and grant them salvation on the Day of Judgment.” Narrated to me the above hadith Muhammad ibn Mahmud abu ‘Abdallah al-Qazwini from a number of our people of whom is Ja‘far in Muhammad al-Sayqal of Qazwin from Ahmad ibn ‘Isa al-‘Alawi from ‘Abbad ibn Suhayb al-Basri from abu ‘Abdallah (a.s.).

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

5. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Hassan ibn Ali from Hammad ibn ‘Uthman from al-Harith ibn al-Mughirah who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whenever you wish to pray and plead before Allah for help, speak of the glory of Allah, the Most Majestic, the Most Holy, thank Him, speak of His Holiness, and say that no one deserves to be worshipped except Him, praise Him and ask from Him favors for Muhammad and his family and then ask Him for help, you will receive it.’”

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

6. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Iys ibn al-Qasim who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whenever anyone of you wishes to ask for help he should praise his Lord and thank Him. When a man wants to ask a king for something, he prepares to say the best of words that he can. When you like to ask for help, speak of the Glory of Allah, the Most Majestic, the Most Compelling, thank Him and praise Him saying, “O the Most Generous in granting favors and the Best to be asked for help. O the Most Kind to those who ask for kindness, O the only One and Self-sufficient. O the One Who has no children and is not born from anyone and there is no one as His partner. O the One Who has no companion and children. O the One Who does as He wishes, commands as He wills and judges as He loves. O the One Who stands between a man and his heart, O the One Who is in a high position, O the One in Whose likeness there is no creature, O the Hearing, and the Seeing.” Speak of the names of Allah, the Most Majestic, the Most Holy; they are many and ask from Him favors for Muhammad and his family and then say, ‘O Lord, extend for me of Your lawful supplies with which I can save my face, return safely what is entrusted with me, maintain good relations with relatives and be helpful in my Hajj and ‘Umrah.’ The Imam said, ‘Once a man came in the Mosque, performed two Rak’at (prayer consisting of twice kneeling) then asked Allah, the Most Majestic, the Most Holy, for help and the Messenger of Allah said, ‘The servant (of Allah) hastened his Lord.’ Then another man came in and prayed two Rak’at then he praised Allah, the Most Majestic, the Most Holy, and asked from Him favors for the Holy Prophet and his family and the Messenger of Allah said, ‘Ask for help you will receive it.’”

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