The Imamat (Leadership with Divine Authority) is a Covenant from Allah, the Most Holy, the Most High, Delivered as such by the preceding Imam to the succeeding Imam (a.s.) one after the other

1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’who has said that ‘Umar ibn Aban has narrated to me from abu Basir who has said the following. “Once I was in the presence of abu ‘Abdallah (a.s.). People mentioned the executors of the will and I mentioned Isma‘il. The Imam (a.s.) said, “No, I swear by Allah. O abu Muhammad, it is not up to us. It is up to no one except Allah, the Most Holy, the Most High. He makes them descend one after the other.”

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 ibn Bukayr who has said the following: “Zurarah once asked abu ‘Abd Allah (a.s.), about foxes, fennec and squirrel and so on of hair. He (the Imam) then took out a book that he (the Imam) thought was of the dictations of the Messenger of Allah and it said, ’Salah (prayer) performed with hair of everything of inedible flesh is unlawful. Thus, Salah (prayer) performed with the fur, hair, skin, urine, dung, milk and with everything from such animals is invalid and unacceptable until one performs with something else which Allah has made of edible flesh.’ He (the Imam) then said, ‘O Zurarah, this is from the Messenger of Allah; preserve it. O Zurarah, if it is from edible animal, performing Salah (prayer) with its fur, urine, hair, dung, milk and everything from it is permissible, if you know that proper slaughtering has taken place, which makes it clean. If it is from something which is not made lawful for you to consume as food but is made unlawful, performing Salah (prayer) with it is invalid, regardless if slaughtered properly or not.’”

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

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman from ‘Amr ibn al-Ash‘ath who said: I heard Abu ‘Abdallah (a.s.) say the following: “Do you think that a testator of us chooses whoever he wants as the executor of his will? No, I swear by Allah, it is not so. It is a covenant from Allah and His Messenger to a man and then to the next man until the matter is delivered to its rightful owner.” Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Hammad ibn ‘Isa from Minhal from ‘Amr ibn al-Ash‘ath from Abu ‘Abdallah (a.s.) a similar hadith.

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

2. Ali ibn Muhammad ibn ‘Abd Allah has narrated from Ishaq al-‘Alaviy from al-Hassan ibn Ali from Muhammad ibn Sulayman al- Daylamiy from ‘ Aytham ibn Aslam al-Najashiy from abu Basir who has said the following: “I once asked abu ’Abd Allah (a.s.), about Salah (prayer) with furs. He (the Imam) said, ‘Ali ibn al-Husayn was sensitive to cold and fur from Hijaz was not sufficient for him because tanning is by the pod of a species of a tree. He would send for fur from Iraq and he (the Imam) used it, but during Salah (prayer) removed it as well as the shirt underneath the fur. When asked about it he (the Imam) answered, ’People of Iraq consider using of skins of dead animals as lawful. They think tanning makes them clean.’”

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

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Muhammad from Bakr ibn Salih from Muhammad ibn Sulayman from ‘Aytham ibn Aslam from Mu‘awiya ibn ‘Ammar from abu ‘Abdallah (a.s.) who has said the following. “Imamat (leadership with Divine authority) is a covenant from Allah, the Most Holy, the Most High, pledged to particularly known man. The Imam does not have the right to divert it from the succeeding Imam. Allah, the Most Holy, the Most High, sent inspiration to David to appoint the executor of his will from among your family. It is has occurred in My knowledge that shall not sent any prophet except that he will have the executor of his will from among the members of his family. David had several children. Among the members of the family members of David there was a son whose mother lived with David and he loved her very muCh David came to her when the Divine inspiration came to him and he said to her, Allah, the Most Holy, the Most High, has sent me inspirations and He wants me to appoint the executor of my will from among the members of my family. His wife asked him to appoint her son for this task. He said, “I also want what you said. “ In the foregone knowledge of Allah it was already decisively existed that executor of the will of David is Solomon. Allah, the Most Holy, the Most High, sent inspiration to David commanding him not to made hasty decisions before the coming of His order. It was not long after that two man came to David to settle a dispute over the sheep and grapes among them. Allah, the Most Holy, the Most High, sent inspiration to David to gather all of his sons together and let them judge the case. Whoever of your sons then would judge the case rightly he will be the executor of your will. David gathered all his sons. When the case was stated Solomon said, “O owner of grapes, when did the sheep of this man enter your vinyard?” He replied, “They entered at night.” Solomon said, “O owner of sheep, I have judged against you. You must give the young and the wool of your sheep to him this year.” David then said, “Why did you not judge giving away of the very sheep as the because the Israelite scholars have already evaluated them and the price of sheep is the value of grapes?” Solomon answered, “The vines are not consumed from their roots but only the fruit is consumed that will come back in future.” Allah, the Most Holy, the Most High, sent inspiration to David that the judgment in this case is the judgment of Solomon. O David, “You wanted one thing and We had wanted other than that. David came to his wife and said, “We wanted one thing but Allah, the Most Holy, the Most High, wanted a thing other than that. Nothing happened other than what Allah, the Most Holy, the Most High, had wanted. We accept the command of Allah, the Most Holy, the Most High, and submit (to His will).” The Imam (a.s.) then said, “And so are the executors of the wills. They have no right to go beyond the limit to avail it to the other people.” Al-Kulayni has said, “The meaning of the first hadith is that had the sheep have entered the vineyard during the day the owner of the sheep did not have to pay anything. The sheep owner must let them graze during the day and vineyard owner must guard his vineyard. The owner of sheep must guard his sheep at night and the owner of vineyard can rest at home.”

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

3. Through the same chain of narrators as that of the previous Hadith the following is narrated from Muhammad ibn Sulayman from Ali ibn abu Hamzah who has said the following: “I once asked abu ‘Abd Allah, and abu al-Hassan (a.s.), about clothes of fur in Salah (prayer). He (the Imam) said, ‘Do not perform Salah (prayer) with it unless it is made clean, by properly slaughtering.’ I then asked, ’Is proper slaughtering done with iron? He (the Imam) said, ’Yes, if it is of edible flesh.’ I then asked about that which is of edible flesh other than sheep. He (the Imam) said, ‘It is not an offense to use fur of squirrel; it is an animal that does not eat flesh and it is not of that which the Messenger of Allah prohibited; the Messenger of Allah prohibited everything that has dogtooth and claw.’”

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

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from ibn Bukayr and Jamil from ‘Amr ibn Mu‘ab who has said that I heard abu ‘Abdallah (a.s.) say the following. “Do you think that a testator of us chooses whoever he wants as the executor of his will? No, I swear by Allah, it is not so. It is a covenant from the Messenger of Allah to a man and then to next man. Until the Imam (abu ‘Abdallah (a.s.) ended up to his self.” The Imam (a.s.) six times said, “To the next man.” 1. The case with David and Solomon (a.s.) is referred to in the Holy Quran (21:78 – 79) .

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 from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is undesirable to perform Salah (prayer) in fur except those made in al-Hijaz or that you know is properly slaughtered.’”

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

5. Ali ibn Muhammad has narrated from ‘Abd Allah ibn Ishaq al-‘Alaviy from al-Hassan ibn Ali from Muhammad ibn ‘Abd Allah ibn Hilal from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once said to abu ‘Abd Allah (a.s.), ‘I enter al-Suq (market place) of Muslims, meaning thereby these people who are called Muslims and buy from them fur for business purposes. I ask the owner, ‘Is it of properly slaughtered animals?’ He says, ‘Yes, it is of properly slaughtered animals.’ Can I sell it as that from properly slaughtered animals? He (the Imam) said, ‘No, you cannot do so; however, it is not an offense to sell it and say that the one from whom you purchased has said that it is from properly slaughtered animals.’ I then asked, ‘What has destroyed it?’ He (the Imam) said, ‘It is because people of Iraq consider dead animals as clean, thinking that tanning makes it lawful and it is its properly slaughtering and then they do not remain satisfied without saying that it is from the Messenger of Allah.’”

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

6. Muhammad ibn Yahya and others has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Asem ibn Humayd from Ali ibn al-Mighra’ who has said the following: “I once asked abu ’Abd Allah (a.s.), about the case of dead animals if any benefit thereby is permissible. He (the Imam) said, ‘No, there is no lawful benefit in it.’ I then said, ‘We are told that the Messenger of Allah once passed by the dead body of a goat and said, ‘What has happened to the owners of this goat? If they could not benefit from its flesh they could benefit from its skin.’ He (the Imam) said, ‘That goat belonged to Sawdah, daughter of Zam‘ah, wife of the Holy prophet. It was an emaciated ewe and its flesh was not useable, so they left until it died. Thus, the Holy prophet, said, ‘If the owners could not benefit from its flesh why did they not benefit from its skin after slaughtering it properly.’”

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

7. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ali ibn Mahziyar from Muhammad ibn al-Hassan al-Ash’ariy who has said the following: “Certain individuals of our people once wrote to abu Ja’far (a.s.), asking, ‘What do you say about fur purchased from al-Suq (marketplace)? He (the Imam) replied, ‘If it is (lawfully) guaranteed, then it is not an offense to buy it.’”

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

8. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Ali ibn Mahziyar from a man who had has said the following: “He had asked him (the Imam) about performing Salah (prayer) with foxes (things from it) and he (the Imam) prohibited him to perform Salah (prayer) in such things and with the clothes which is the next layer. He (the man) did not know which layer was meant; the one touching the furs or the one touching one’s skin. He (the Imam) wrote with his handwriting that said, ‘It is the one that touches the skin. He (the narrator) has said that he then asked abu al-Hassan that he had asked him (the Imam) about this issue and he (the Imam) had said, ‘Do not perform Salah (prayer) with the clothes which are on its top as well as that which is beneath.’”

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

9. Ali ibn Mahziyar from has said the following: “Ibrahim ibn ‘Uqbah once wrote to him (the Imam) (a.s.), asking, ‘People here make socks and waistbands from the fur of foxes. Is it permissible to perform Salah (prayer) with it without Taqiyah (fear) or necessity? He (the Imam) wrote with his hand writing, ‘It is not permissible to perform Salah (prayer) with it.’”

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

10. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar who has said the following: “I once wrote to abu Muhammad (a.s.), asking if it is permissible to perform Salah (prayer) with a cap of pure silk or silk brocade. He (the Imam) wrote, ‘It is not lawful to perform Salah (prayer) with pure silk.’”

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

11. Ali ibn Muhammad has narrated from ‘Abd Allah ibn Ishaq al-‘Alaviy from al-Hassan ibn Ali from Muhammad ibn Sulayman al- Daylamiy from Furayt from ibn abu Ya‘fur who has said the following: “Once I was in the presence of abu ‘Abd Allah (a.s.), when a man of al-Khazzazin came and said, ‘I pray to Allah to keep my soul in service for your cause, ‘What do you say about performing Salah (prayer) with al-Khazz? He (the Imam) said, ‘It is not an offense to perform Salah (prayer) with it.’ A man then said to him (the Imam), ‘I pray to Allah to keep my soul in service for your cause, it is dead and it is manufactured and I know it. Abu ‘Abd Allah (a.s.), said, ‘I know it more than you do.’ The man said, ‘It is manufactured and no one knows more than I know.’ Abu ‘Abd Allah (a.s.), then smiled and asked, ‘Do you say that it is an animal that comes from water? Or you say that it is caught from water and is brought out and when it is away from water it dies?’ The man said, ‘You spoke the truth, I pray to Allah to keep my soul in service for your cause, that is how it is.’ Abu ‘Abd Allah (a.s.), said to him, ‘So you say that it is an animal that walks on four feet and it is not like whales in the case of which its properly being slaughtered is its coming out of the water.’ The man said, ‘Yes, by Allah that is what I say how it is.’ Abu ‘Abd Allah (a.s.), said, ‘Allah, most High has made it lawful and its proper slaughtering is its dying like whales for which proper slaughtering is its dying.’”

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

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from ’Isma‘il ibn Sa‘d al-Ahwas who has said the following: “I once asked abu al-Hassan al-Rida’ (a.s.), about performing Salah (prayer) with the skin of beasts. He (the Imam) said, ‘Do not perform Salah (prayer) with it.’ He (the narrator) has said that he then asked him (the Imam) about performing Salah (prayer) with Abrisam (silk). He (the Imam) said, ‘No, it is not permissible.’”

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

13. Muhammad ibn Yahya has narrated from certain persons of our people from Ali ibn ‘Uqbah from Musa ibn ‘Ukayl al-Numayriy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who on a journey has a knife in his slipper without which he cannot do anything or it is in his pant, and a key which he is afraid of losing it, or that around his midsection is a belt in which there is iron. He (the Imam) said, ‘It is not an offense to have a knife, or a belt for a traveler in case he needs them as well as a key for which one is afraid about forgetting it. It is not an offense to have a sword or weapons during a war and in other times. It is not permissible to perform Salah (prayer) with iron; it is Najis (unclean) and metamorphosed. ’ ”

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

14. Ali ibn Muhammad and Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Ali ibn Mahziyar from abu Ali ibn Rashid who has said the following: “I once asked abu Ja‘far al-Thaniy (a.s.), about furs if performing Salah (prayer) with it is permissible. He (the Imam) asked, ‘Which kind of fur is it?’ I replied, ‘Fennec, squirrel and sable. He (the Imam) said, ‘You can perform Salah (prayer) with fennec and squirrel. Do not perform Salah (prayer) with the fur of sable.’ I then asked about foxes. He (the Imam) said, ‘No, you cannot perform Salah (prayer) with it but you can wear it after Salah (prayer). I then asked, ‘Can I perform Salah (prayer) with the layer of clothes next to it?’ He (the Imam) said, ’No, you cannot do so.’”

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

15. Ali ibn Ibrahim has narrated from Ahmad ibn ’Abddeyl from ibn Sinan from ‘Abd Allah ibn Jundab from Sufyan ibn al-Simt who has said the following: “Abu ’Abd Allah (a.s.), has said, ‘If a man covers himself with a loincloth up to his two breast he can perform Salah (prayer) with it. He (the narrator) has said that he read in the letter of Muhammad ibn Ibrahim to abu al-Hassan (a.s.), in which he had asked about fennec if it is permissible to perform Salah (prayer) with it. He (the Imam) had written, ‘It is not an offense to perform Salah (prayer) with it.’ He had written asking about the skins of foxes and he (the Imam) had written, ‘It is undesirable.’ He had written asking about lining of silk (not the one from silkworm) if performing Salah (prayer) with it is permissible. He (the Imam) had written, ‘It is permissible.’”

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

16. Ali ibn Muhammad has narrated from ‘Abd Allah ibn Ishaq from those whom he has mentioned from Muqatil ibn Muqatil who has said the following: “I once asked abu al-Hassan (a.s.), about performing Salah (prayer) with sable, squirrel and fox. He (the Imam) said, ‘There is nothing good with all of it except squirrel which is an animal that does not eat meat.’”

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

17. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a.s.), disliked to perform Salah (prayer) with clothes that had portraits on them.’”

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

18. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Muhammad ibn al-Husayn from ‘Uthman ibn ‘Isa from Sanaa ‘ah from abu Basir who has said the following: “I once asked abu Ja’far (a.s.), about the shawl made by Zoroastrians if I can perform Salah (prayer) with it. He (the Imam) asked, ‘Can it be washed with water?’ I replied, ‘Yes, it can be washed.’ He (the Imam) said, ‘It is not an offense to perform Salah (prayer) with it.’ I then asked about cloths made by the weavers if I can perform Salah (prayer) with it. He (the Imam) said, ‘Yes, you can do so.’”

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

19. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from al-‘Is ibn al-Qasim who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who performs Salah (prayer) with clothes of woman, with her loincloth and uses her veil as a turban. He (the Imam) said, ‘It is acceptable if she is trusted.’”

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

20. Al-Husayn ibn Muhammad has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Fadalah ibn Ayyub from Hammad ibn ‘Uthman who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who performs Salah (prayer) with black dirhams which have portraits on them. He (the Imam) said, ‘It is not an offense if they are hidden.’”

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

21. In the narration of ‘Abd al-Rahman ibn al-Hajjaj narrated from him (the Imam) who has said the following: “He (the Imam) (a.s.), has said, ‘ People must protect their properties. When performing Salah (prayer) with their belongings around, such things are kept behind them but are not placed between them and al-Qiblah (al-Ka‘bah).”

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

22. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Hammad ibn ‘Uthaman who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is undesirable to perform Salah (prayer) in clothes dyed with sharply saturated colors.”’

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

23. Muhammad ibn Yahya in a marfu‘ manner has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Perform Salah (prayer) with your own handkerchief but not with others’ handkerchief.’”

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

24. Muhammad ibn Yahya in a marfu‘ manner has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘You must not perform Salah (prayer) in cloths that are shaffa or suffa, that is, that which is painted.’” In another Hadith it is said, ‘Do not perform Salah (prayer) in black clothes; however, black slipper, cloak or turban is not harmful.’”

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

25. Ahmad ibn Idris has narrated from Muhammad ibn Ahmad al-Sayyariy from abu Yazid al-Qasmiy, Qasmah is a village in Yeman in Basra, who has said the following: “I once asked abu al-Hassan al-Rida’ (a.s.), about al-Darish skin from which slippers are made. He (the Imam) said, ‘Do not perform Salah (prayer) with them because it is tanned with the leftover of dogs.’”

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

26. A number of our people have narrated from Ahmad ibn Muhammad who, in a marfu‘ manner has said the following: “Abu ‘Abd Allah (a.s.), about pure al-Khazz has said, ‘It is not an offense to perform Salah (prayer) with it, but do not perform Salah (prayer) with that which is mixed with fur of foxes or other things.’”

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

27. A number of our people have narrated from Ahmad ibn Muhammad, from al-Barqiy from his father from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Jarrah al-Mad’iniy who has said the following: “Abu ‘Abd Allah (a.s.), has said that he disliked wearing a shirt which has brocaded hems, cloths of silk embroideries and red saddlecloth; it is a saddlecloth of Satan.’”:

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

28. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from ibn Muskan from al-Flalabiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the slippers that we buy from the market if we can perform Salah (prayer) with them. He (the Imam) said, ‘Perform Salah (prayer) with them until you are told that it exactly is from dead animals.’”

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

29. A number of our people have narrated from Ahmad ibn Muhammad from who, in a marfu‘ manner has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Performing Salah (prayer) is undesirable except in three items: slippers, turban, and cloak.”’

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

30. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhsin ibn Ahmad from those whom he has mentioned who has said the following: “I once asked abu ’Abd Allah (a.s.), if I can perform Salah (prayer) with a black cap. He (the Imam) said, ‘Do not perform Salah (prayer) with it; it is of the clothes of people of the fire.’”

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

31. Ali has narrated from Sahl ibn Ziyad from certain persons of his people from al-Hassan ibn al-Jahm who has said the following: “I once said to abu al-Hassan (a.s.), that I visit the market and buy a slipper but I do not know if it is from properly slaughtered animal or not. He (the Imam) said, ‘Perform Salah (prayer) with it.’ I then asked, ‘Can I use such shoes?’ He (the Imam) said, ‘It is the same as slippers.’ I then said, ‘I am not comfortable with it.’ He (the Imam) asked, ‘Do you dislike what abu al-Hassan (a.s.), would do?”’

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

32. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibrahim ibn Mahziyar who has said the following: “I once asked him (the Imam) (a.s.), about a Jurmuq (a larger slipper worn over another one) if it is permissible to perform Salah (prayer) with it and I showed it to him (the Imam) and he (the Imam) said, ‘It is permissible to perform Salah (prayer) with it.’”

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

33. Muhammad ibn Yahya has narrated from al-‘Amrakiy from Ali ibn Ja‘far who has said the following: “I once asked abu al-Hassan (a.s.), about a man who performed Salah (prayer) with a bird in his sleeve. He (the Imam) said, ‘If he is afraid about it then it is not harmful.’ He (the narrator) has said that he then asked him (the Imam) about anklets if women and children could use them during Salah (prayer). He (the Imam) said, ‘It is not an offense if they are silent, but if they make noise then it is not permissible.’”

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

34. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn abu al-Fadl al-Mada’iniy from those who narrated to him who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘A man does not perform Salah (prayer) with a waistband which has an iron key.’”

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

35. Ali has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah has said, ‘A man does not perform Salah (prayer) wearing an iron ring.’” “It is narrated that if a key is inside cover then it is not an offense.” (Ahadith 1-35 of this chapter are best explained by fatwa.)

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