Chapter on the need to refer to the book and Sunnah

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn Hadid from Murazim from abu ‘Abdallah (a.s.) who has said the following. “Allah, the Most holy, the Most High has certainly revealed an explanation for all things even, by Allah, He has not left untold anything that His servants would need up to the Day of Judgment. He has done so, so that people would not be able to say if only so and so would have been said in the Quran. The fact is that He has already said it in the holy Quran.”

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 Hisham ibn Salim from Abu ‘Abdillah (a.s.) who has said the following: “A supplication remains barred until one sends blessings on Muhammad (sw) and the family of Muhammad (sw).”

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

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “I once asked Abu Ja‘far (a.s.), ‘How is it that women during their experiencing Hayd (menses) can pick up things from Masjid, but cannot leave anything therein?’ He (the Imam) said, ‘It is because such women can leave what is in their hands in other places and cannot take what is there (in the Masjid) except from it (Masjid).”’ (The above Hadith is best explained in the form of fatwa.)

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

1. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa ibn ‘Ubayd from Ibn Abi ‘Umayr from those whom he has mentioned who has said the following: “Abu ‘ Abd Allah (a.s.), has said, ‘At the time of the fall of the disc (sunset) and obligatory breakfast, one can stand in front of al-Qiblah (al-Ka‘bah) and look for the redness that rises from the east. When it (redness) passes overhead toward the west, breaking fast becomes obligatory and the disk has fallen (it is sunset).’”

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 ‘Abd al-Rahman ibn abu Najran from al-Hassan ibn Ali ibn Ribat who has said the following: “I once heard abu ‘Abd Allah (a.s.), saying, ‘If one is indebted and he intends to pay it back, from the side of Allah, most Majestic, most Glorious, there will be two guards to help him to keep his trust; but if his intention falls short they also fall behind in their help proportionate to the degree of the fall of his intention.”’

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

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Jamil ibn Darraj from ’Isma‘il al-Ju‘fiy who has said the following: “Abu Ja‘far (a.s.), has said, ‘A man can divorce five kinds of women in all conditions: They are pregnant women, women with whom one has not gone to bed, those whose husbands are absent, those who do not experience Hayd (menses) and those in their menopause.”’

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

1. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn al-Hassan al-Ash‘ariy who has narrated the following: “A dispute took place between two men of the sons of my uncle on a legacy. I pointed out for them to write to him (the Imam) (a.s.), about it to find out his opinion in the matter. They wrote, ‘We pray to Allah to keep our souls in service for your cause, what do you say about the case of a woman who leaves behind her husband and her daughter from her father and mother?’ I said, ‘I pray to Allah to keep my soul in service for your cause, if you consider it proper answer us with the bitter truth.’ A letter came to them that said, “In the name of Allah, the Beneficent, the Merciful. May Allah grant you and us good health and the best form. I understood your letter in which you have mentioned that a woman has left behind her husband, her daughter and a sister from her both parents. The ordained share of the husband is one-fourth and the rest belongs to the daughter.’”

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

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Husayn ibn al-Mundhir from ‘Umar ibn Qays from abu Ja’far (a.s.) who has said the following. “I heard Imam abu Ja‘far (a.s.) saying, ‘Allah, the Most holy, the Most high, has not left untold anything that the ’ummah would need except that He has revealed in His book and has explained them to His messenger. He has made a limit for everything and an indication for it to point forwards to it and He has made a limit for those who would trespass those limits.”

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

2. It is narrated from him (narrator of the Hadith above) from his father from al- Nawfali from al-Sakuni from Abu ‘Abdillah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever prays and does not mention the Holy Prophet, his prayer remains dangled over his head. When he mentions the Holy Prophet only then his prayer is raised up (to heavens).”’

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

2. Ali ibn Ibrahim has narrated from his father from and a number of our people have narrated from Ahmad ibn Muhammad from all from Ibn Abi ‘Umayr from al-Qasim ibn ‘Urwah from Burayd ibn Mu‘awiyah who has said the following: “I once heard abu Ja‘far (a.s.), say, ‘When the redness disappears from this side (the east), it is sunset all over the east and west of the earth (land).”’

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

2. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from ibn Mahbub from abu Ayyub from Sanaa ‘ah who has said the following: “I once said to abu ‘Abd Allah (a.s.), if one of us has a few things in his possession with which he meets his expenses and he also is indebted. Should he feed his family with that which he owns and wait until Allah, most Majestic, most Glorious, grants him ease then pay his debts, or should he borrow on his back in difficult times for earning, or should he accept charity?’ He (the Imam) said, ‘He has to pay the debt with what he owns, so he does not consume people’s belongings, except if he has something with which he can pay off their rights. Allah, most Majestic, most Glorious, has said, “You must not consume your belongings among yourselves in false manners unless it is a trading by mutual consent among you.” (4:29) He must not borrow on his back unless he has something with which he can make payment, he may also go door to door and they may send him back with a morsel or two or one piece of date or two, unless he has a heir (guardian) who pays off after him; no one of us dies for whom Allah, most Majestic, most Glorious, does not make a heir (guardian) who takes charge of his means and his debts to make payments by his means.’”

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

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), has said, Tt is not unlawful to divorce five kinds of women in all conditions. They are those whose husbands are absent, those who do not experience Hayd (menses), women with whom one has not gone to bed, pregnant women, and those in their menopause.’”

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

3. Ali has narrated from Muhammad from Yunus from Aban from Sulayman ibn Harun who said: “Abu ‘Abdillah (a.s.) said, ‘Allah has not created anything permissible or impermissible except that it has a limit like the limits of a house. What belongs to the road is from the road, and what belongs to the house is from the house. Even the law for the compensation for a scratch, and a penalty in form of a lash or half a lashing.’”

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

3. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from abu ‘Usamah Zayd al-Shahham from Muhammad ibn Muslim from Abu ‘Abdillah (a.s.) who has said the following: “Once a man came to the Holy Prophet and said, ‘O Messenger of Allah, “I assign one third of my prayer to you. No, in fact, I assign half of my prayer to you. No, I assign all of my prayer to you.” The Messenger of Allah said, ‘That means that you have complete supplies for this and the next life.’”

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 Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about breaking fast if it is before or after Salat (prayer). He (the Imam) said, ‘If he (the Imam) is afraid of keeping them from their dinner, first it is breaking fast with them; otherwise, first is Salat (prayer), then it is breaking the fast.’”

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

Ali ibn Ibrahim from his father, from al-Nadr ibn Suwayd, from al-Halabi, from Abu Abdullah (peace be upon him) said: A house and a servant should not be sold to pay off a debt, because a man must have shelter to live in and a servant to serve him.

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

3. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ‘Abd Allah ibn Jabalah and Ja‘far ibn Sama‘ah from Jamil from ’Isma‘il al- Ju‘fiy who has said the following: “Abu Ja‘far (a.s.), has said, ‘Five kinds of women can be divorced in all conditions. They are pregnant women, those whose husbands are absent, those who do not experience Hayd (menses), those in their menopause and women with whom one has not gone to bed.’” Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil from Tsma‘il al-Ju‘fiy a similar Hadith.

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 ‘Umar ibn ’Udhaynah from Zurarah who has narrated the following: “Zurarah has said that al-‘Ammah (non-Shi‘ah) in their rules, decisions and ordained shares say something on consensus which is authoritative and binding upon them. In the case of a deceased who leaves behind his daughter or two daughters and his brother from his father and mother or his sister from his father and mother or his sister from father or his brother from his father, they give one-half to the daughter, two-thirds to the two daughters and the rest of legacy to his brother from his father and mother or his sister from his father or his sister from his father and mother, and not to the relatives from sons of his uncle or children of his brother. They do not give anything to the brothers from the mother. He (the narrator) has said that I said to them this is binding upon you. Allah has mentioned for brothers from the mother that Kalalah (burdensome people) inherit. Why do you not give them with a daughter anything when you give the sister from father, mother, and sister from father the rest of legacy instead of uncle and relatives? Allah, most Majestic, most Glorious, has mentioned them as Kalalah just as He has called brothers from mother as Kalalah. Allah, most Majestic, most Glorious, has said, ‘They ask your fatwa. Say Allah gives you a fatwa about Kalalah.’ Why you have separated them from each other? They say that it is because of Sunnah and consensus of the group. We ask, ‘Is it the Sunnah of Allah and the Sunnah of His messenger or the Sunnah of Satan and his friends?’ They say, ‘It is the Sunnah of so and so.’ We say, ‘You have followed us in two issues and opposed us in two issues. We say, ‘If a deceased leaves behind one of the four then Kalalah of the deceased does not inherit. If he leaves a father or a son, you say, ‘You are right.’ We say, ‘If he leaves behind mother or a daughter.’ You deny it. You have followed us about the daughter. You do not give to brothers from mother anything and you have opposed us about mother. Why do you give one-third to brothers from the mother with the mother when she is living and they inherit because of her right and relation? Brothers and sisters from the father and mother and brothers and sisters from the mother do not inherit with the father (existing); they inherit because of the father, so also brothers and sisters from the mother do not inherit with the mother (esisting). More strange is that you say, ‘Brothers from the mother do not inherit one-third, they bar the mother from one-third and she only receives one-sixth.’ It is due to ignorance and it is untrue. Consensus is falsely made about it. I then said to Zurarah, ‘Do you say it from your own opinion?’ He said, ‘If I say this from my opinion I will be a sinful person. I testify that it is the truth from Allah and the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to your cause.’”

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

4. Ali has narrated from Muhammad ibn 'Isa from Yunus from Hammad from abu ‘Abdallah (a.s.) who said: 'I heard him say, “There is nothing except that is has a Book or Sunnah (prophetic tradition)”'.

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

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf from abu ‘Usamah from abu Basir who has said the following: “Once I asked Abu ‘Abdillah (a.s.) ‘What is the meaning of, “I assign all of my prayer to you?’’ The Imam said, ‘He mentions the Holy Prophet before asking any help. He does not ask Allah, the Most Majestic, the Most Holy, anything until he begins with the Holy Prophet. He asks from Allah favors for the Holy Prophet and then asks Allah for help.”’

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

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and Muhammad ibn ‘Isa from Yunus all from ‘Umar ibn ’Udhaynah from Bukayr ibn ‘A’yan who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a woman who has left behind her husband, brothers from her mother and brothers and sisters from her father. He (the Imam) said, ‘The share of husband is one-half, three shares, the share of brothers from her mother is one-third, male and female receive equal shares. The one remaining share belongs to brothers and sisters from the father. Each male receives twice as much as a female; ordained shares do not face deficiency. The share of husband does not reduce from one-half and the share of brothers from her mother, which is one-third, does not reduce. Allah, most Majestic, most Glorious, has said, ‘. . . if they are more than this they share the one-third, if there is one he receives one-sixth.’ (4:12) What Allah, most Blessed, most High, has meant by His words, ‘. . . if it is a man inherited by Kalalah (burdensome people) or a woman and has a brother or sister then everyone gets one-sixth and if they are more than this they share the one- third.’ By this Allah has meant brothers and sisters from mother only. Allah in the end of chapter four has said, ‘. . . they ask for a fatwa from you about Kalalah. If a man dies and has no children but has a sister [meaning sister from both parents and sister from the father] she receives one-half of the legacy and he inherits her, if she does not leave children. If they are brothers and sisters, the share of the male is twice as much as the share of female.’ They are the ones whose shares increase and decrease. So also are their children whose shares increase and decrease. If a woman dies and leaves behind her husband and brothers from her mother and two sisters from her father, the share of husband is one- half, three shares, brothers from the mother receive two shares and one remaining share is for the two sisters from her father. If she is one, it is for her like two sisters from her father; if they were brothers from the father, no increase would take place in the remaining. If she was one or in the place of one female, there was a brother no increase would take place in the remaining. There is no increase for sisters or for a child if he was a male.’”

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

5. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isa from Yunus from Hammad from ’Abdallah ibn Sinan from abu al-Jarud who has said the following. “Abu Ja‘far (a.s.) has said, ‘When you speak of anything ask me for its law in the book of Allah. He also has said in his Hadith, ‘The holy Prophet prohibited much squabbling and brawling, spoiling of property and much questionings.’” A person then asked, “O descendent of the holy Prophet, where is this in the holy Quran?” The Imam (a.s.) replied, “Allah, the Most Glorious, the Most Majestic, says, ‘There is nothing good in much of their secret talks except for that which is for charity, justice, or for reconciliation among people to . (4:114) Do not give to people weak of understanding your property for which God has made you to supervise . (4:5) Believers, do not ask about things which, if revealed to you, would disappoint you . (5:101)”

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

5. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ari from ibn al-Qaddah from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Do not consider me as the water container of a traveler who fills up his water container and drinks from it whenever he wants. You should place me at the beginning of your prayer, at the end of it and in the middle.’”

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

5. Ali ibn Muhammad has narrated from Ibrahim ibn Ishaq al-Ahmar from ‘Abd Allah ibn Hammad from ‘Umar ibn Yazid who has said the following: “Once, when I was present, a man came to abu ‘Abd Allah (a.s.), asking to pay his debts. He (the Imam) said, ‘There is nothing with us today; however, tomorrow we will receive Khitr and wasma (henna) which will be sold and Allah willing, we will help you.’ The man then said, ‘Promise me.’ He (the Imam) said, ‘How can I promise you if I am more hopeful for what I do not expect than for what I do expect to happen?”’

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 and Muhammad ibn ‘Isa from Yunus from ‘Umar ibn ’Udhaynah from Bukayr who has narrated the following: “Once a man came to abu Ja‘far, Alayhi al-Salam, and asked about a woman who has died and left behind her husband, brothers from her mother and her sister from her father. He (the Imam) said, ‘The share of the husband is one-half, three shares, brothers from her mother receive one-third, two shares and the sister from her father receives one-sixth which is one share.’ The man said to him (the Imam), ‘The laws of ordained shares of Zayd, the laws of ordained shares of ‘Ammah and judges are different, O abu Ja‘far. They say that the share of the sister from the father is three shares that are reduced from six to eight.’ Abu Ja’far (a.s.), asked, ‘Why do they say so?’ He replied, ‘It is because of the words of Allah, most Majestic, most Glorious, ‘. . . and for him is a sister then her share is one- half of the legacy.’ Abu Ja‘far, then asked, ‘What is the rule if he was one brother instead of one sister?’ He replied, ‘He would have only one-sixth.’ Abu Ja‘far (a.s.), said to him, ‘Why do you reduce the share of the brother if you argue to provide one-half for the sister, because Allah has mentioned one-half for her you must also take notice that Allah has mentioned Kalalah (burdensome people) of brothers more than one-half. Allah has said, ‘. . . her share is one-half.’ He has also said for the brother who inherits her, that is, all of her legacy if she does not have any children. So you do not give anything to the one for whom Allah has given all the legacy in certain laws of your ordained shares but you give complete to one whom Allah has given one-half.’ The man said, ‘I pray to Allah to keep you well, how do we give one-half to the sister and we do not give the male heir if she was a male?’ He (the Imam) said, ‘About a mother, husband, a brother from the mother and a sister from her father they give one-half to the husband. They give one-sixth to the mother, to the brothers from her mother one-third and to the sister from her father One-half of three. You can make nine and it is from six but is raised to nine. He (the Imam) said this is how you say it.’ He (man) said, ‘If she was a male and a brother from her father.’ He (the Imam) said, ‘There is nothing for him.’ The man then asked abu Ja‘far (a.s.), saying ‘I pray to Allah to keep my soul in service for your cause, what do you say?’ He (the Imam) said, ‘There is nothing for brothers from her father and mother, brothers from her mother or brothers from her father with the existence of the mother.’ ‘Umar ibn ’Udhaynah has said, ‘I heard Muhammad ibn Muslim narrate a similar Hadith like that of Bukayr with the same meaning, but I did not memorize its wordings in details, but I memorized its meaning. He has said, ‘I mentioned it to Zurarah who said, “It is true by Allah. They both have spoken the truth.’””

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

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Al-Thaqafi‘laba ibn Maymun from one he narrated from al-Mu‘alla ibn Khunays who has said the following. “Abu ‘Abdallah (a.s.) has said, ‘There is no issue which would be disputed between two people but that there is a principle for it the book of Allah, the Most Majestic, the Most Glorious, only the man’s power of Intelligence is not able to reach it.’”

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

6. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Isma’Il ibn Mehran from al-Hassan ibn Ali ibn abu Hamza from his father and Husayn ibn abu al-‘Ala’ from abu Basir who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whenever the Holy Prophet is mentioned, ask from Allah favors (in the form of al-Salat) for the Holy Prophet. Ask from Allah a great deal of favors for the Holy Prophet. Whoever does so once, Allah will do the same for him one thousand times in one thousand rows of angels and nothing will be left of the creatures of Allah without doing the same for that servant because of what Allah and angels have done. Whoever is not interested in it is ignorant and deceived, Allah, the Messenger of Allah and his family disavow him.’”

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

6. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Yusuf ibn al-Sukht from Ali ibn Muhammad ibn Sulayman from al-Fadl ibn Sulayman from al-‘Abbas ibn ‘Isa who has said the following: “Once, Ali ibn Al-Husayn (a.s.), was placed under pressure. He went to one of his Mawla’ (friend or follower) and asked him to lend him ten thousand dirham up to the time he is able to pay back. He (his friend) said, ‘No, because it is not with me; however, I want a promissory note.’ He (the narrator) has said, ‘He (the Imam) tore a piece from his gown and said this is the promissory note.’ His Mawla’ did not like it and became angry. He (the Imam) said, ‘Am I more trustworthy or Hajib ibn Zurarah?’ He (his Mawla’) replied, ‘You are more trustworthy than Hajib ibn Zurarah.’ He (the Imam) said, ‘How is it that Hajib by depositing his bow, only a piece of wood, as a guarantee to bail out one hundred, also being a non-Muslim, kept up to his words and I will not keep up my word despite depositing a piece of my gown? 5 He (the narrator) said that his Mawla’ took the piece of his gown and lent him the dirhams and placed the piece of fabric in a container. Allah, most Majestic, most Glorious, granted him ease and he (the Imam) took the dirhams to return to the man and said, ‘Here is the dirhams. Where is the promissory note (the piece of my gown)? He replied, ‘I pray to Allah to keep my soul in service for your cause, I have lost it.’ He (the Imam) said, ‘You then cannot have your dirhams from me. One like me is not treated lightly in matters of trust.’ He (the narrator) has said, ‘He then brought the container and the piece of fabric was in it. Ali ibn Al-Husayn (a.s.), gave the dirhams to him and took the piece of fabric and threw it away and left.’”

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

6. A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from ibn Mahbub from al-‘Ala’ ibn Razin and abu Ayyub and ‘Abd Allah ibn Bukayr from Muhammad ibn Muslim who has narrated the following: “I once asked abu Ja‘far (a.s.), about the case of a woman who has left behind her husband, brothers from her mother and brothers and sisters from her father. He (the Imam) said, ‘The share of the husband is one-half, three shares, the share of brothers from her mother is one-third which is two shares; male and female receive equal shares. The one remaining share belongs to brothers and sisters from the father. Each male receives twice as much as a female; ordained shares do not face deficiency. The share of the husband does not reduce from one-half and the share of brothers from her mother, which is one-third, does not reduce. Allah, most Majestic, most Glorious, has said, ‘. . . if they are more than this they share the one-third, if there is one he receives one-sixth.’ (4:12) What Allah, most Blessed, most High, has meant by His words, ‘. . . if it is a man inherited by Kalalah or a woman, and has a brother or sister then for everyone is one-sixth.’ By this Allah has meant brothers and sisters from the mother only. Allah in the end of chapter four has said, ‘. . . they ask for a fatwa from you about Kalalah. If a man dies and has no children but has a sister [meaning sister from mother and father] she receives one-half of the legacy and he inherits her if she does not leave children. If they are brothers, male and female the share of the male is twice as much as the share of the female.’ They are the ones whose shares increase and decrease. So also are their children whose shares increase and decrease. If a woman dies and leaves behind her husband and two sisters from her and two sisters from her father, the share of the husband is one-half, which is three shares, sisters from her mother one- third or two shares and for the sisters from her father one-sixth, one share. If she is one it is for her; two sisters from her father do not receive any increase from the remaining and if he was a brother from father he would not receive any increase from the remaining.”’

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

7. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ari from ibn al-Qaddah from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Whoever asks from Allah favors for me (in the form of al-Salat ), Allah grants him favors and the angels pray for him. It is up to people to perform this (noble) act very little or a great deal.’”

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

7. It is narrated from him (narrator of previous Hadith) from Yusuf ibn al-Sukht from Ali ibn Muhammad ibn Sulayman from his father from ‘Isa ibn ‘Abd Allah who has said the following: “‘Abd Allah was about to die and his creditors gathered around him demanding payment. He said to them, ‘I do not have any property to pay you but you may choose one of the sons of my uncle, Ali ibn Al-Husayn (a.s.), and ‘Abd Allah ibn Ja’far who will assume responsibility to pay you.’ They said, “Abd Allah ibn Ja’far is a procrastinator and slow to respond. Ali ibn Al-Husayn (a.s.), does not have any properties but is a truthful person and more beloved one of the two to us.’ He then sent someone to inform him of the case, and he said, ‘I assume responsibility to pay you by the time of harvest,’ although he did not have any harvest but he said so to show kindness. The people said, ‘We accept your offer.’ He assumed the responsibility and when time for harvest came Allah, most Majestic, most Glorious, made it possible for him to pay and he did so.”

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

8. Muhammad ibn Yahya has narrated from Muhammad ibn ’Abd al-Jabbar from ibn Faddal from Hammad ibn ‘Uthman from ’Abd al-‘Ala’ ibn A‘yan who has said the following. “Abu ‘Abdallah (a.s.) would say, ‘I was born of the descendents of the holy Prophet (s.a.) while I knew the book of Allah wherein is the knowledge of how the world was first created and the knowledge of all that may come up to the Day of Judgement. Therein is the news of the heavens and the earth, the news of the Paradise and the Fire hell, the news of things of the past, those that will come into existence. I know all of these just as I can see in the palm of my hands. Allah says, “In it there is an explanation of everything.’”

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

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd Allah ibn Sinan from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah (sw) has said, ‘Sending blessings upon me and my family removes hypocrisy.’”

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 Ibn Abi ‘Umayr from Ibrahim ibn ‘Abd al-Flamid from ‘Uthman ibn Ziyad who has said the following: “Once I said to abu ‘Abd Allah (a.s.), that a man owes me a certain amount and wants to sell his house to pay me. Abu ‘Abd Allah (a.s.), said, ‘I seek protection for you with Allah against taking him out of the shadow on his head.’”

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

9. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn Ni‘man from ’Isma‘il ibn Jabir from abu ‘Abdallah (a.s.) who has said the following. “In the book of Allah there is the news of things before you, the reports of the matters after you and the laws to settle your disputes and we know it all.”

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

9. Abu Ali al-Ash’ari has narrated from Muhammad ibn Hassan from abu ‘Imran al-Azdi from ‘Abd Allah ibn al-Hakam from Mu’awiyah ibn ‘Ammar from Abu ‘Abdillah (a.s.) who has said the following: “Whoever says, ‘O Lord, grant favors to Muhammad and his family, one hundred times one hundred of his wishes will be granted, thirty of them in this world and the rest in the next life.’”

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

9. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Khalaf ibn Flammad from Muhriz from abu Basir who has said the following: “Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Debts are three. One man is he who when a lender gives the borrower respite and the borrower pays it off without delay. In his case it is all for him and it is not against him. There also is a man who as lender asks for payment and as a borrower he pays in time. In his case there is nothing for or against him. There is a man who as a lender demands payment and he as a borrower delays payment. In his case it is against him but not for him.”

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

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Flassan ibn Ali from ‘Abd Allah ibn al-Mughirah from Musa ibn Bakr who has narrated the following: “I once said to Zurarah that ibn Bukayr has narrated to me from abu Ja‘far (a.s.), that the shares of brothers from the father and sisters from father and mother increase and decrease. It is because their shares are not greater than the share of brothers and sisters from father and mother if they were in their place. Allah, most Majestic, most Glorious, says, ‘. . . if a man dies who does not leave behind a child and he has a sister, she receives one-half of the legacy and he receives the entire legacy if she does not leave behind any children.’ He says that he receives the entire legacy, which she leaves behind if she does not leave behind a child. Despite this, they give complete to one whose share Allah has mentioned as One-half and they give less than One-half to one whom Allah has given the entire legacy. The share of woman is never more than the share of man if he was in her place. He (the narrator) has said that Zurarah then said, ‘This is applied by our people without any difference.’”

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

10. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from ‘Isma’il ibn Mihran from Sayf ibn ‘Umayra from abu al-Maghra from Sama‘a from abu al-Hassan Musa (a.s.) who has said the following. “I asked the Imam, ‘Is everything in the book of Allah and the Sunnah of His messenger or you have a say in it?’ The Imam replied, “As a matter of fact, everything is in the book of Allah and the Sunnah of His messenger (s.a.)’”

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

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam and ‘Abd al-Rahman ibn abu Najran all from Safwan al-Jammal from Abu ‘Abdillah (a.s.) who has said the following: “Every prayer to Allah, the Most Majestic, the Most Holy, remains on hold and barred from heavens until he asks from Allah favors (in the form of al-Salat) for the Holy Prophet and his family.”

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

11. It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from abu Bakr al- Hadrami who has said the following: “One who had heard Abu ‘Abdillah (a.s.) narrated to me that the Imam said, ‘Once a man came to the Messenger of Allah and said, “I assign half of my Salat (prayers) for you. The Messenger of Allah said, ‘That is fine.’ He then said, ‘I assign all of my Salat, to you.’ The Messenger of Allah said, ‘That is fine.’ When he left the Messenger of Allah said, ‘He is completely sufficed in his matters of this and the next life.’”

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 Murazim who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Once a man came to the Messenger of Allah and said, “O Messenger of Allah, I have assigned one third of my prayers for you.” The Messenger of Allah said, ‘That is good.’ He then said, ‘O Messenger of Allah, I have assigned half of my prayers for you.’ The Messenger of Allah said, ‘That is better.’ He then said, ‘O the Messenger of Allah, I have assigned all of my prayers for you.’ The Messenger of Allah said, ‘Allah, the Most Majestic, the Most Holy, will suffice you in all your needs in this world and in the next life.’ A man then asked, ‘May Allah grant you well being, how could he assign his prayer for him?’ Abu ‘Abd Allah (a.s.) said, ‘He would never pray and plead before Allah, the Majestic, the Glorious, for help before asking from Allah favors for the Holy Prophet and his family.””

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

13. Ibn abu ‘Umayr has narrated from ‘Abd Allah ibn Sinan who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, ‘The Messenger of Allah has said, “Raise your voices with al-Salat (asking from Allah favors for me); it removes hypocrisy.’”

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

14. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ya’qub ibn ‘Abd Allah from Ishaq ibn Farrukh Mawla Ale Talhah who has said the following: “Abu ‘Abd Allah (a.s.) once said, ‘O Ishaq ibn Farrukh, whoever asks from Allah al-Salat (favors) for the Holy Prophet and his family ten times, Allah and His angels will do the same for him one hundred times. Whoever asks from Allah al-Salat for the Holy Prophet and his family one hundred times, Allah and His angels will do the same for him one thousand times. Do you not hear the words of Allah, the Most Majestic, the Most Holy, “It is He who forgives you and His angels pray for you so that He will take you out of darkness into light. Allah is All-Merciful to believers.’” (33:43)

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

15. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub from Muhammad ibn Muslim from one of the two Imams (a.s.) who has said the following: “On the balance there will be no other thing as heavy as asking from Allah al-Salat (favors) for the Holy Prophet and his family. A man will place his deeds on the balance and it will tilt. Then he will bring forth his deed of asking from Allah al-Salat for the Holy Prophet and his family to place on the balance and it will weigh heavy in his favor.”

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

16. Ali ibn Muhammad has narrated from ibn Jumhur from his father from his narrators who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever needs help from Allah, the Majestic, the Glorious, should first ask from Allah al-Salat (favors) for the Holy Prophet and his family, then pray and plead before Allah for help, then conclude it with asking from Allah al-Salat for the Holy Prophet and his family; Honor of Allah, the Most Majestic, the Most Holy, does not allow to accept both ends of the prayer and leave out the middle; asking from Allah al-Salat for the Holy Prophet and his family is never barred from reaching His presence.’”

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

17. A number of our people have narrated from Ahmad ibn Muhammad from Muhsin ibn Ahmad from Aban al-Ahmar from ‘Abd al-Salam ibn al-Nu’aym who has said the following: “Once I said to Abu ‘Abdillah (a.s.) ‘I entered the house and I did not remember any prayer except asking from Allah al-Salat (favors) for the Holy Prophet and his family.’ The Imam said, ‘You should know that no one has come up with something better than what you have.’”

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

18. Ali ibn Muhammad has narrated from Ahmad ibn al-Husayn from Ali ibn al- Rayyan from ‘Ubayd Allah ibn ‘Abd Allah al-Dehqan who has said the following: “Once I went in the presence of abu al-Hassan al-Rida (a.s.) and he asked me, ‘What is the meaning of: “. . . remember the name of the Lord, and pray to Him.” (87:15) I said, ‘Whenever he remembered the name of his Lord, he stood up and prayed.’ The Imam said to me, ‘If so, Allah, the Most Majestic, the Most Holy, had burdened him heavily, but this is going beyond limits.’ 1 then said, ‘May Allah keep my soul in service for your cause, how is it then?’ The Imam said, ‘Whenever he remembered the name of his Lord, he asked from Allah al-Salat (favors) for the Holy Prophet and his family.’”

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

19. It is narrated from him (narrator of the Hadith above) from Muhammad ibn Ali from Mufaddal ibn Salih al-‘Asadi from Muhammad ibn Harun from Abu ‘Abdillah (a.s.) who has said the following: “Whenever anyone of you prays and does not mention the Holy Prophet and his family in his prayer, his prayer will be taken to a direction other than that toward paradise. The Messenger of Allah has said, ‘If a person before whom my name is mentioned does not ask from Allah al-Salat (favors) for me, he will enter the fire and Allah will move him away.’ He also has said, ‘If a person, before whom my name is mentioned, forgets to ask from Allah al-Salat for me, he will get lost on the way of paradise.’”

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

20. Abu Ali al-Ash’ari has narrated from al-Husayn ibn Ali from ‘Ubays ibn Hisham from Thabit from abu Basir from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah has said, ‘If my name is mentioned before a person and he forgets to ask from Allah al-Salat (favors) for me, Allah will make him lose the way to paradise.’”

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

21. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad from ibn al-Qaddah from Abu ‘Abdillah (a.s.) who has said the following: “My father once heard a man, clinging to the Ka’bah, saying, ‘O Lord, grant al-Salat (favors) to Muhammad.’ My father then said to him, ‘O servant of Allah, do not shorten it that way. Do not do injustice to us in our rights. Say, “O Lord, grant al-Salat to Muhammad and his family.’”

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

7. Muhammad ibn Yahya has narrated from certain persons of his people from Harun ibn Muslim from Mas‘ada ibn Sadaqa from abu ‘Abdallah (a.s.) who has said the following. “Imam Ali (a.s.) said, ‘O people, Allah, the Most Holy, the Most High, has sent to you the holy Prophet (s.a.) and gave him the book with truth while you all were illiterate (ignorant) about the book and the One Who revealed it and about the messenger and the One Who sent him in a period of time wherein no messenger had been sent, during a prolonged delinquency of the nations with wide spread ignorance, over-looming afflictions, the crumbling of the established social order, blindness towards the truth, the practice of injustice, the destruction of religion, the raging of wars, at the time of paling away of the gardens of the worldly life, the withering away of the branches therein, the scattering away of its protectors, the loss of hope of its fruits, the drying out of its waters and the decadence of its lighthouses. At such a period of time the elements of wickedness had been manifest everywhere. The world seemed aggressive, rough and frowning at the face of its inhabitants, regressing instead of helping to progress and with wicked fruits. Its food was but carrion, its slogan fear and the swords as overall garments. You were totally crushed and the eyes of the inhabitants of the world had turned blind, their days dark. They had boycotted their relatives, caused much bloodshed and buried their baby-girls alive, expecting thereby goodness of life and worldly tranquility. They would not cherish any hope in the rewards of Allah or preserve any fear of the punishment of Allah. Their living were blind and filthy and their dead in the fire in total despair. “At such time came to them a copy of what was in the ancient pages (of guidance) and a confirmation of what existed with them, containing a complete account of the lawful and unlawful matters. That is the holy Quran ask it for the answers but it will not speak to you. I can tell you about it. In it there is the knowledge of the past and the knowledge of what comes in the future up to the Day of Judgement. Therein is the rule (needed) among you and to settle your disputes that may arise therein.’”

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

4. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from ‘Abd Allah ibn al-Mughirah from Burayd al- ‘ Ij liy who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘I am indebted’ - I think he said, ‘to the orphans’ and I am afraid if I sell my property I will be left without any assets.’ He (the Imam) said, ‘You must not sell your property; however, you should pay a certain part and keep certain other parts.’” (Fatwa best explains this Hadith)

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