Al-Tasbih, saying, ‘Glory belongs to Allah,’ Al-Tahlil, saying, ‘No one deserves to be worshipped except Allah,’ Al-Takbir, saying, ‘Allah is greater than can be described’
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim and abu Ayyub al-Khazzaz all from Abu ‘Abdillah (a.s.) who has said the following: “Once the poor people came to the Messenger of Allah and said, ‘O Messenger of Allah, the wealthy people have the means to set free slaves, we do not have it, they can go for Hajj, but we cannot, they can provide charity, but we cannot and they can join the defense army for Jihad, but we cannot do so.’ The Messenger of Allah said, ‘Whoever says al-Takbir of Allah, the Most Majestic, the Most Holy. “ Allahu Akbar (Allah is greater than can be described),” one hundred times it will be better than setting free one hundred slaves.’ “Whoever says al-Tasbih of Allah, ‘Subhana Allah (all glory belongs to Allah),’ one hundred times it is better than deriving one hundred camels as a sacrificial offering. “Whoever says, ‘All praise belongs to Allah’ one hundred times, it is better than offering one hundred horses, harnessed and readied with a soldier riding to move for the cause of Allah. “Whoever says, ‘No one deserves to be worshipped except Allah,’ one hundred times will be the best among people in worshipping that day except for one who does more. “The Imam then said, ‘This reached the wealthy people and they followed the instruction. The poor people came to the Holy Prophet and said, “O Messenger of Allah, the wealthy people heard it and they did it.” The Messenger of Allah said, ‘That is an addition from Allah that He grants to whoever He wills.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Abu Ali al-Ash’ariy has narrated from Muhammad ‘Abd al-Jabbar from Safwan ibn Yahya from Hammad ibn ‘Uthaman who has said the following: “I once asked abu ‘Abd Allah (a.s.), ‘Can a man who complains of an ear-ache apply medicine to it?’ He (the Imam) said, ‘It is not harmful.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma’il has narrated from af-Fadf ibn Shadhan all from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtariy who has said the following: “I once remained behind from performing al-Hajj and abu ‘ Abd Allah (a.s.), asked, ’What caused you to remain behind from performing al-Hajj ? 5 I replied, ’I pray to Allah to keep my soul in service for your cause, I bailed out a person but he violated his responsibility . 5 He (the Imam) said, ‘What do you have to do with bailsman-ship? Did you not know that people of the centuries before were destroyed ? 5 He (the Imam) then said, ‘A people committed a great many sins. They then became severely afraid. Another people came to them and said, ‘Your sins are upon us . 5 Allah, most Majestic, most Glorious, sent upon them suffering and He most Blessed, most High, said, ‘You were afraid of Me, then you defied Me . 555
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Al-Husayn ibn Muhammad has said that narrated to me Hamdan al-Qalanisiy that ‘Umar ibn Shihab al-‘Abdiy asked me, ‘On what basis your people say that divorce pronounced three times does not make it three divorces?’ I said to him, ‘They believe that divorce is based on the book and al -Sunnah and whatever is against them is returned to them.’ He then asked, ‘What do you say about one who has divorced according to the book and Sunnah and his wife goes out or he sends her out and she counts the waiting period somewhere other than her house? Allah, most Majestic, most Glorious, has said, “Do not send them out of their house and they must not go out.’” I replied him with an answer, which was not from me. I met Ayyub ibn Nuh, asked him about it and informed him of the words of ‘Umar (ibn Shihab). He said, ‘We do not accept analogy. We only say what texts say.’ I then met Ali ibn Rashid and asked him about it and about the words of ‘Umar (ibn Shihab). He said, ‘He has used analogy against you to bind you. If divorce is not permissible without the book and Sunnah, waiting period also is not accepted without the book and Sunnah .’ I then asked Mu‘awiyah ibn al-Hukaym about it and informed him of the words of ‘Umar (ibn Shihab). Mu‘awiyah said, ‘Waiting period is not like divorce. There is a difference between them. Divorce is the act of divorcee. If he does against the book and against what he is commanded to do we can say to him to return to the book, otherwise, divorce is not valid. The waiting period is not the act of the man or woman. The days pass. Hayd (menses) takes place and it is not her act or his act. It is the act of Allah, most Blessed, most High. The act of Allah, most Majestic, most Glorious, cannot be analogized with his acts or her acts. If she acts against the law, the waiting period passes, and she has committed a sin in acting against the law. Had the waiting period been her act we would not make it to take place on her like divorce is invalid if it is against the law. “Al-Fadl ibn Shadhan has said, in answer presented by abu ‘Ubayd in the book of divorce that certain people of al-Kalam (theology) has said, ‘When Allah, the most Blessed, the most High, sanctioned divorce with waiting period He did not inform us that whoever divorces without waiting period his divorce is invalid. It is something that men and women obey and do not go out of the house as long as waiting period is not complete. We are only informed about sin. Allah has said, ‘. . . such is the limits set by Allah so do not transgress against them and those who transgress against the limits of Allah has done injustice to himself .’ Is disobedience in divorce like disobedience in waiting period by going out of her house? Do you not say that the nation collectively says that if a divorced woman goes out of her house for days, such days are counted as part of her waiting period even if she has disobeyed Allah? In addition, divorce during Hayd (menses) is counted against divorcee even though he has disobeyed Allah. [Translator’s Note: The words of al-Fadl ibn Shadhan are not translated but the Arabic text is preserved in applicable editions of this book.]
مختلف فيه موقو فAllamah Baqir al-MajlisiMirʾāt al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl (21/157)
الهوامش · 5⌄
[2]كذا.ص 92
[1]حاصل الفرق أن اللّه تعالى أمر بالطلاق على وجه خاصّ حيث قال:« فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ» فقيد الطلاق بكونه في زمان يصلح للعدة فإذا أوقع على وجه آخر لم يكن طلاقا شرعيا بخلاف العدة فانه قال:« فعدتهن ثلاثة قروء» و قال:« أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ» فأجاز بأنّه يجوز لهن التزويج بعد العدة ثمّ بعد ذلك نهاهن عن شيء آخر فلا يدلّ سياق الكلام على الاشتراط بوجه.( آت)ص 93
[1]في القاموس: راغمهم نابذهم و هاجرهم.ص 95
[2]في بعض النسخ[ ماضية].ص 95
[1]ملخص الجواب الفرق بين الخروجين قبل الطلاق و بعده في عدم جوازهما بدون اذن زوجها و جوازهما باذنه.ص 96
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from ibn Mahbub from ibn Ri’ab from abu Basir who has narrated the following: “I once asked abu Ja‘far (a.s.), about the case of a man who has married four women in one marriage contract or that he said in one session with different amounts of mahr (dower) for each one. He (the Imam) said, ’It is permissible for them.’ I then asked, ‘What happens if he travels to a different town and divorces one of the four in the presence of witnesses from the people of that town who do not know the woman. He then marries a woman from that town after completion of ‘Iddah (waiting period) of the woman he has divorced. Then he dies after going to bed with the woman whom he has married last; how his legacy is distributed? He (the Imam) said, ‘If he has children the share of the woman whom he has married last is one-fourth of one-eighth. If the woman divorced is identified in person and lineage, she will not receive any share and she must complete ‘Iddah (waiting period).’ He (the Imam) said, ‘The other three women must distribute the remaining three-forths of one-eighth and they must complete their ‘Iddah (waiting period). If the divorced woman cannot be identified, the four women distribute the three-forths of one-eighth among themselves and they all must complete their ‘Iddah (waiting period).”’
[1]روى الخبر في التهذيب في كتاب الطلاق عن ابن محبوب بهذا الاسناد و فيه و ليس عليها العدة و هو الصواب و لعله سقط هنا من الرواة او من النسّاخ لانه انما تزوج الخامسة بعد انقضاء عدتها فليس عليها بعد الموت عدة الوفاة الا أن يقال المراد بها عدة الطلاق في حياة الزوج و لا يخفى بعده.( آت)ص 131
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Hammad from Rib’ I from Fudayl who has said the following: “I heard one of the two Imam (a.s.) (abu Ja’far or abu ‘Abd Allah) saying, ‘Increase al- Tahlil and al-Takbir, there is nothing more beloved to Allah, the Most Majestic, the Most Holy, than al-Tahlil and al-Takbir , ’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad who has said the following: “I once asked abu ‘Abd Allah (a.s.), ‘Can a fasting man apply oil to his ears?’ He (the Imam) said, ‘It is not harmful.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil from Zurarah who has said the following: “About the case of an assignment if the assignee says to the debtor, ‘I wave in your favor what you owe me because of the assignment, one of the two Imam 5 , (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al- Salam, has said, ‘If the assignee waves it in favor of the debtor he (assignee) loses the right to ask the debtor for any payment; but if he (the assignee) does not wave it in favor of the debtor, he (assignee) has the right to ask the assignor for payment . 555 Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from Jamil from Zurarah has narrated from a similar Hadith.
[1]قوله:« إذا ابرأه» يدل على عدم حصول البراءة بدون الابراء و هو خلاف المشهور. قال الشهيد الثاني- رحمه اللّه-: المحيل يبرأ من حقّ المحتال بمجرد الحوالة سواء أبرأه المحتال أم لا و خالف فيه الشيخ و جماعة استنادا إلى حسنة زرارة و حملت على ما إذا اظهر اعسار المحال عليه حال الحوالة مع جهل المحتال بحاله فان له الرجوع على المحيل إذا لم يبرأه و على ما إذا شرط المحيل البراءة فانه يستفيد بذلك عدم الرجوع و لو ظهر افلاس المحال عليه، و هو حمل بعيد و على أن الابراء كناية عن قبول المحتال الحوالة فمعنى قوله: برئت مما لي عليك انى رضيت بالحوالة الموجبة للتحويل فبرئت أنت فكنى عن الملزوم باللازم و هكذا القول في قوله و« ان لم يبرأه فله ان يرجع» لان العقد بدون رضاه غير لازم فله أن يرجع فيه.( آت)ص 104
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
3. Ali has narrated from his father from al-Nawfali from al-Sakuni from Abu ‘Abdillah (a.s.) who has said the following: “Amir al-Mu’minin, Ali ibn abu Talib (a.s.) has said, ‘Al-Tasbih is half of the balance, al- Hamdu li Allah fills out the balance and Allahu Akbar fills from earth to heaven.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from who has said the following: “I once asked him (the Imam) (a.s.), about a man who performs an enema because of an illness in the month of Ramadan. He (the Imam) said, ‘Performing an enema is not permissible when fasting.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
3. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad al-Kindiy from Ahmad ibn al-Hassan al-Mithamiy from Aban ibn ‘Uthman from abu al-‘Abbas who has said the following: “This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who bails out a person assigning his own person as security, and the bailee says, ‘If you did not bring the bailed out person you must pay five hundred dirham . 5 He (the Imam) said, ‘The guarantor is required only to present himself and there is no dirham due on him. However, if the bailsman says, “I on failing to bring the bailed out person, will pay five hundred dirham , 55 payment of dirham becomes binding upon him if he does not present the bailed out person . 555
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 Malik ibn ‘Atiyyah from Durays al-Kunasi from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah once was passing by a man who was planting a plant in his yard. The Holy Prophet stopped and asked, ‘Should I tell you about a plantation that has stronger roots, ripens faster and is of finer fruits?’ The man said, ‘Yes, O Messenger of Allah, tell me about it.’ The Messenger of Allah said, ‘In the morning and evenings say, “Glory belongs to Allah, all praise belongs to Allah, no one deserves to be worshipped except Allah and Allah is greater than can be described.” If you say this, for each time you will have ten trees in paradise of different kinds of fruits. They are (the reward) from perpetually charitable trusts.’ The Imam said that the man then said, ‘I take Allah as witness that my yard is a charitable trust and the needy Muslims are its beneficiaries.’ Allah, the Most Majestic, the Most Holy, then revealed the verses of the Holy Quran: ‘For those who spend for the cause of Allah, observe piety, (92:5) and believe in receiving rewards from Allah, (92:6) We shall facilitate the path to bliss’” (92:7)
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
4. Ahmad ibn Muhammad from has narrated from Ali ibn al-Husayn from Ahmad ibn Muhammad from ibn al-Hassan from his father from Ali ibn Ribat from ibn Muskan from Layth al-Muradiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a fasting man who applies cupping and oil in his ears. He (the Imam) said, ‘It is not harmful except sniffing snuff, which is undesirable.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
4. Humayd has narrated from al-Hassan ibn Muhammad from Ja’far ibn Sama‘ah from Aban from Mansur ibn Hazim who has said the following: “This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who assigns another man to collect a certain amount of dirham from his debtor; if the assignee can demand payment from the assignor. He (the Imam) said, ‘No, he can never do so unless the debtor was bankrupt before assignment . 555
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
5. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah has said, ‘The best form of worship is saying, ‘No one deserves to be worshipped except Allah.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
5. Muhammad ibn Yahya has narrated from al-‘Amrakiy ibn Ali from Ali ibn Ja’far from his brother who has said the following: “I once asked him (the Imam) (a.s.), about the case of a man and woman who apply medicine inside. He (the Imam) said, ‘It is not harmful.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
5. Muhammad ibn Yahya has narrated from certain persons of our people from al-Hassan ibn Ali ibn Yaqtin from ibn Khalid who has said the following: “I once said to abu al-Hassan (a.s.), I pray to Allah to keep my soul in service for your cause, what do you say about people’s saying, ‘The bailsman suffers loss . 5 He (the Imam) said, ‘The bailsman is not responsible for any loss. The one who has consumed the asset is responsible for the loss.”’
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
6. Ahmad ibn Muhammad from has narrated from Ali ibn al-Husayn from Muhammad ibn al-Husayn from his father who has said the following: “I once wrote to abu al-Hassan and asked about one’s performing an enema when fasting. He (the Imam) wrote back, ‘It is not harmful with a solid substance (as opposed to liquid).”’
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ‘Ammar who has said the following: “Abu ‘ Abd Allah (a.s.), has said that once a man who had presented his person to bail out another man was brought before ‘Amir al-Mu’minin who placed him in custody and commanded him to present the man whom he had bailed out.’”