Death & Bereavement

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ دَبَّرَ مَمْلُوكَتَهُ ثُمَّ زَوَّجَهَا مِنْ رَجُلٍ آخَرَ فَوَلَدَتْ مِنْهُ أَوْلَاداً ثُمَّ مَاتَ زَوْجُهَا وَ تَرَكَ أَوْلَادَهُ مِنْهَا فَقَالَ أَوْلَادُهُ مِنْهَا كَهَيْئَتِهَا فَإِذَا مَاتَ الَّذِي دَبَّرَ أُمَّهُمْ فَهُمْ أَحْرَارٌ قُلْتُ لَهُ أَ يَجُوزُ لِلَّذِي دَبَّرَ أُمَّهُمْ أَنْ يَرُدَّ فِي تَدْبِيرِهِ إِذَا احْتَاجَ قَالَ نَعَمْ قُلْتُ أَ رَأَيْتَ إِنْ مَاتَتْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Aban Bin Taghlub who said, ‘I asked Abu Abdullah asws about a man who arranged (the emancipation of) his slave girl. Then he got her married to another man. So she gave birth to children from him. Then her husband died, and left the chi

الْمُدَبَّرُ مَمْلُوكٌ وَ لِمَوْلَاهُ أَنْ يَرْجِعَ فِي تَدْبِيرِهِ إِنْ شَاءَ بَاعَهُ وَ إِنْ شَاءَ وَهَبَهُ وَ إِنْ شَاءَ أَمْهَرَهُ قَالَ وَ إِنْ تَرَكَهُ سَيِّدُهُ عَلَى التَّدْبِيرِ وَ لَمْ يُحْدِثْ فِيهِ حَدَثاً حَتَّى يَمُوتَ‌ سَيِّدُهُ فَإِنَّ الْمُدَبَّرَ حُرٌّ إِذَا مَاتَ سَيِّدُهُ وَ هُوَ مِنَ الثُّلُثِ إِنَّمَا هُوَ بِمَنْزِلَةِ رَجُلٍ أَوْصَى بِوَصِيَّةٍ ثُمَّ بَدَا لَهُ بَعْدُ فَغَيَّرَهَا مِنْ قَبْلِ م

Muhammad Bin Yahya, from Ahmad, from Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer, (It has been narrated) from Abu Abdullah asws having said: ‘The owned slave with the arranged (emancipation), and for his master is that he retracts regarding his arrangement, if he so desires to he sells him, and if he so desire

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ رَجُلٍ دَبَّرَ مَمْلُوكاً لَهُ ثُمَّ احْتَاجَ إِلَى ثَمَنِهِ فَقَالَ هُوَ مَمْلُوكُهُ إِنْ شَاءَ بَاعَهُ وَ إِنْ شَاءَ أَعْتَقَهُ وَ إِنْ شَاءَ أَمْسَكَهُ حَتَّى يَمُوتَ فَإِذَا مَاتَ السَّيِّدُ فَهُوَ حُرٌّ مِنْ ثُلُثِهِ.

And by his chain, from Ibn Mahboub, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said, ‘I asked Abu Ja’far asws about a man who arranged (the emancipation of) an owned slave of his. Then he became needy to his price. So he asws said: ‘He is his slave, if he so desires to he sells him, and if he so desires to

سَأَلْتُهُ عَنْ رَجُلٍ كَاتَبَ عَبْداً لَهُ عَلَى أَلْفِ دِرْهَمٍ وَ لَمْ يَشْتَرِطْ عَلَيْهِ حِينَ كَاتَبَهُ إِنْ هُوَ عَجَزَ عَنْ مُكَاتَبَتِهِ فَهُوَ رَدٌّ فِي الرِّقِّ وَ إِنَّ الْمُكَاتَبَ أَدَّى إِلَى مَوْلَاهُ خَمْسَمِائَةِ دِرْهَمٍ ثُمَّ مَاتَ الْمُكَاتَبُ وَ تَرَكَ مَالًا وَ تَرَكَ ابْناً لَهُ مُدْرِكاً فَقَالَ نِصْفُ مَا تَرَكَ الْمُكَاتَبُ مِنْ شَيْ‌ءٍ فَإِنَّهُ لِمَوْلَاهُ الَّذِي كَاتَبَهُ وَ النِّصْفُ ا

Ibn Mahboub, from Umar Bin Yazeed, from Bureyd Al Ajaly who said, ‘I asked him asws about a man who contracted a slave of his upon a thousand Dirhams, and did not stipulate upon him when he contracted him that if he was frustrated from (paying off) his contract, so he would be returned into the slavery, and that the co

إِنْ شَاءُوا بَاعُوهَا فِي الدَّيْنِ الَّذِي يَكُونُ عَلَى مَوْلَاهَا مِنْ ثَمَنِهَا وَ إِنْ كَانَ لَهَا وَلَدٌ قُوِّمَتْ عَلَى وَلَدِهَا مِنْ نَصِيبِهِ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions, (It has been narrated) from Abu Abdullah asws regarding a man who bought a slave girl (and) copulated with her. So she gave birth for him to a child, and her child died. So he asws said: ‘If he so desires to, he sells her regarding the de

فِي أُمِّ وَلَدٍ لَيْسَ لَهَا وَلَدٌ مَاتَ وَلَدُهَا وَ مَاتَ عَنْهَا صَاحِبُهَا وَ لَمْ يُعْتِقْهَا هَلْ يَحِلُّ لِأَحَدٍ تَزْوِيجُهَا قَالَ لَا هِيَ أَمَةٌ لَا يَحِلُّ لِأَحَدٍ تَزْوِيجُهَا إِلَّا بِعِتْقٍ مِنَ الْوَرَثَةِ فَإِنْ كَانَ لَهَا وَلَدٌ وَ لَيْسَ عَلَى الْمَيِّتِ دَيْنٌ فَهِيَ لِلْوَلَدِ وَ إِذَا مَلَكَهَا الْوَلَدُ فَقَدْ عَتَقَتْ بِمِلْكِ وَلَدِهَا لَهَا وَ إِنْ كَانَتْ بَيْنَ شُرَكَاءَ فَقَدْ عَتَقَت

سُئِلَ أَبُو عَبْدِ اللَّهِ ع وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ بَاعَ مِنْ رَجُلٍ جَارِيَةً بِكَذَا إِلَى سَنَةٍ فَلَمَّا قَبَضَهَا الْمُشْتَرِي أَعْتَقَهَا مِنَ الْغَدِ وَ تَزَوَّجَهَا وَ جَعَلَ مَهْرَهَا عِتْقَهَا ثُمَّ مَاتَ بَعْدَ ذَلِكَ بِشَهْرٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنْ كَانَ لِلَّذِي اشْتَرَاهَا إِلَى سَنَةٍ مَالٌ أَوْ عُقْدَةٌ تُحِيطُ بِقَضَاءِ مَا عَلَيْهِ مِنَ الدَّيْنِ فِي رَقَبَتِهَا فَإِنَّ عِتْقَهُ

Muhammad Bin Yahya, from Muhammad, and Ali Bin Ibrahim, from his father, altogether, from Ibn Mahboub, from Hisham Bin Salim, (It has been narrated) from Abu Abdullah asws having said: ‘Abu Abdullah asws was asked and I was present, about a man who sold a slave girl to a man with such (and such a price) for up to a yea

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ هِشَامَ بْنَ أُدَيْنٍ سَأَلَنِي أَنْ أَسْأَلَكَ عَنْ رَجُلٍ جَعَلَ لِعَبْدِهِ الْعِتْقَ إِنْ حَدَثَ بِسَيِّدِهِ حَدَثُ الْمَوْتِ فَمَاتَ السَّيِّدُ وَ عَلَيْهِ تَحْرِيرُ رَقَبَةٍ وَاجِبَةٍ فِي كَفَّارَةٍ أَ يُجْزِئُ عَنِ الْمَيِّتِ عِتْقُ الْعَبْدِ الَّذِي كَانَ السَّيِّدُ جَعَلَ لَهُ الْعِتْقَ بَعْدَ مَوْتِهِ فِي تَحْرِيرِ الرَّقَبَةِ الَّتِي كَانَتْ عَلَى الْمَيِّتِ فَقَالَ لَا

Ibn Mahboub, from Ibrahim Al Karkhy who said, ‘I said to Abu Abdullah asws that Hisham Bin Adeyn asked me to ask you asws about a man who made the emancipation of his slave if there were to occur the event of death with his master. So the master died, and upon him was an Obligatory emancipation of a neck with regards t

كَتَبْتُ إِلَيْهِ أَسْأَلُهُ‌ عَنِ الْمَمْلُوكِ يَحْضُرُهُ الْمَوْتُ فَيُعْتِقُهُ الْمَوْلَى فِي تِلْكَ السَّاعَةِ فَيَخْرُجُ مِنَ الدُّنْيَا حُرّاً فَهَلْ لِمَوْلَاهُ فِي ذَلِكَ أَجْرٌ أَوْ يَتْرُكُهُ فَيَكُونُ لَهُ أَجْرُهُ إِذَا مَاتَ وَ هُوَ مَمْلُوكٌ فَكَتَبَ إِلَيْهِ يَتْرُكُ الْعَبْدَ مَمْلُوكاً فِي حَالِ مَوْتِهِ فَهُوَ أَجْرٌ لِمَوْلَاهُ وَ هَذَا عِتْقٌ فِي هَذِهِ السَّاعَةِ لَيْسَ بِنَافِعٍ لَهُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, (It has been narrated) from Ali Bin Mahziyar who wrote to him asws asking him asws about the owned slave to whom death presented itself. So the master emancipates him during that moment. So he exited from the world a free man. So, is it for his master with regards to that, a

فِي رَجُلٍ كَانَ لَهُ عِدَّةُ مَمَالِيكَ فَقَالَ أَيُّكُمْ عَلَّمَنِي آيَةً مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَهُوَ حُرٌّ فَعَلَّمَهُ وَاحِدٌ مِنْهُمْ ثُمَّ مَاتَ الْمَوْلَى وَ لَمْ يُدْرَ أَيُّهُمُ الَّذِي عَلَّمَهُ الْآيَةَ هَلْ يُسْتَخْرَجُ بِالْقُرْعَةِ قَالَ نَعَمْ وَ لَا يَجُوزُ أَنْ يَسْتَخْرِجَهُ أَحَدٌ إِلَّا الْإِمَامُ فَإِنَّ لَهُ كَلَاماً وَقْتَ الْقُرْعَةِ يَقُولُهُ وَ دُعَاءً لَا يَعْلَمُهُ سِوَاهُ و

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, ‘He asws said regarding a man who had a number of owned slaves. So he said, ‘Whichever of you teaches me a Verse from the Book of Allah azwj Mighty and Majestic, so he is free’. So one of them taught him. Then the master died, and it was not known wh

سَأَلْتُ أَبَا الْحَسَنِ ع- عَنْ رَجُلٍ قَدْ أَبَقَ مِنْهُ مَمْلُوكُهُ يَجُوزُ أَنْ يُعْتِقَهُ فِي كَفَّارَةِ الظِّهَارِ قَالَ لَا بَأْسَ بِهِ مَا لَمْ يَعْرِفْ مِنْهُ مَوْتاً قَالَ أَبُو هَاشِمٍ رَضِيَ اللَّهُ عَنْهُ وَ كَانَ سَأَلَنِي نَصْرُ بْنُ عَامِرٍ الْقُمِّيُّ أَنْ أَسْأَلَهُ عَنْ ذَلِكَ.

Ali Bin Ibrahim, from his father, from Abu Hashim Al Ja’fary who said, ‘I asked Abu Al-Hassan asws about a man whose owned slave had absconded from him, is he allowed that he emancipates him regarding an expiation of Al-Zahaar ?’ He asws said: ‘There is no problem with it, for as long as death is not recognised from hi

سَأَلْتُهُ عَنْ جَارِيَةٍ مُدَبَّرَةٍ أَبَقَتْ مِنْ سَيِّدِهَا مُدَّةَ سِنِينَ كَثِيرَةٍ ثُمَّ جَاءَتْ مِنْ بَعْدِ مَا مَاتَ سَيِّدُهَا بِأَوْلَادٍ وَ مَتَاعٍ كَثِيرٍ وَ شَهِدَ لَهَا شَاهِدَانِ أَنَّ سَيِّدَهَا قَدْ كَانَ دَبَّرَهَا فِي حَيَاتِهِ مِنْ قَبْلِ أَنْ تَأْبِقَ قَالَ فَقَالَ أَبُو جَعْفَرٍ ع أَرَى أَنَّهَا وَ جَمِيعَ مَا مَعَهَا فَهُوَ لِلْوَرَثَةِ قُلْتُ لَا تُعْتَقُ مِنْ ثُلُثِ سَيِّدِهَا قَالَ لَا لِأَن

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Muhammad Bin Muslim, (It has been narrated) from Abu Ja’far asws the 1 st , said, ‘I asked him asws about a slave girl with an arranged emancipation who absconded from her master for a period of several years. Then she came back

مَنْ جَرَحَ صَيْداً بِسِلَاحٍ وَ ذَكَرَ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ ثُمَّ بَقِيَ لَيْلَةً أَوْ لَيْلَتَيْنِ لَمْ يَأْكُلْ مِنْهُ سَبُعٌ وَ قَدْ عَلِمَ أَنَّ سِلَاحَهُ هُوَ الَّذِي قَتَلَهُ فَيَأْكُلُ مِنْهُ إِنْ شَاءَ وَ قَالَ فِي إِيَّلٍ‌[1] اصْطَادَهُ رَجُلٌ فَتَقَطَّعَهُ النَّاسُ وَ الرَّجُلُ يَتْبَعُهُ أَ فَتَرَاهُ نُهْبَةً فَقَالَ ع لَيْسَ بِنُهْبَةٍ[2] وَ لَيْسَ بِهِ بَأْسٌ.

‘If one causes injuries to a prey and mentions the name of Allah, most Majestic, most Glorious, then it remains for one or two nights without being eaten by the beasts; and he knows that his weapon is that which has caused its death, he can use it for food if he wants.’ About a mountain goat hunted by a man but people

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ فِي صَيْدٍ وُجِدَ فِيهِ سَهْمٌ وَ هُوَ مَيِّتٌ لَا يُدْرَى مَنْ قَتَلَهُ قَالَ لَا تَطْعَمْهُ‌[1].

“Abu Ja’far (a.s.), has said that ’Amir al-Mu’minin, about a prey that is found dead with an arrow in it and it is not known who has killed it, said, ’Do not use it for food.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ لَا يُرْمَى الصَّيْدُ بِشَيْ‌ءٍ هُوَ أَكْبَرُ مِنْهُ‌[5].

“Abu ‘Abd Allah (a.s.), has said, ‘A prey must not be hit with something bigger than the prey.’” (It is because the cause of death becomes confused with the weight and force of the hunter).

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنِ الصَّيْدِ يَرْمِيهِ الرَّجُلُ بِسَهْمٍ فَيُصِيبُهُ مُعْتَرِضاً فَيَقْتُلُهُ وَ قَدْ كَانَ سَمَّى حِينَ رَمَى وَ لَمْ تُصِبْهُ الْحَدِيدَةُ فَقَالَ إِنْ كَانَ السَّهْمُ الَّذِي أَصَابَهُ هُوَ الَّذِي قَتَلَهُ فَإِذَا رَآهُ فَلْيَأْكُلْ.

“I once asked abu ‘Abd Allah (a.s.), about a prey that is shot by a man with an arrow and it hits widthwise and kills it. He had mentioned the name of Allah when shooting but no iron has hit the prey. He (the Imam) said, ‘If the arrow that has hit is the one that has caused its death and he has seen it, he can use it f

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ مَا أَخَذَتِ الْحِبَالَةُ مِنْ صَيْدٍ فَقَطَعَتْ مِنْهُ يَداً أَوْ رِجْلًا فَذَرُوهُ فَإِنَّهُ مَيِّتٌ وَ كُلُوا مَا أَدْرَكْتُمْ حَيّاً وَ ذَكَرْتُمُ اسْمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ.

“Abu Ja‘far (a.s.), has said that ’Amir al-Mu’minin has said, ’If a prey is caught by a snare, whatever is cut off like a leg or so, must be thrown away; it is dead. You can use the rest that you find alive and the name of Allah was mentioned on it.’”

مَا أَخَذَتِ الْحِبَالَةُ فَقَطَعَتْ مِنْهُ شَيْئاً فَهُوَ مَيِّتٌ وَ مَا أَدْرَكْتَ مِنْ سَائِرِ جَسَدِهِ حَيّاً فَذَكِّهِ ثُمَّ كُلْ مِنْهُ.

“Abu ‘Abd Allah (a.s.), has said, ‘If a prey is caught in a snare and certain part of it is cut off, it is dead, but what you find alive of the rest of the body you can slaughter it properly and use it for food.”’

مَا أَخَذَتِ الْحِبَالَةُ فَقَطَعَتْ مِنْهُ شَيْئاً فَهُوَ مَيِّتٌ وَ مَا أَدْرَكْتَ مِنْ سَائِرِ جَسَدِهِ حَيّاً فَذَكِّهِ ثُمَّ كُلْ مِنْهُ.

“Abu ‘Abd Allah (a.s.), has said, ‘Whatever of a prey is caught in the snare is dead and whatever of the rest of the body you find alive, slaughter it properly; then you can use it for food.’”

مَا أَخَذَتِ الْحِبَالَةُ فَانْقَطَعَ مِنْهُ شَيْ‌ءٌ أَوْ مَاتَ فَهُوَ مَيْتَةٌ.

‘Whatever of the prey is caught in the snare which is cut off or has died is dead.’”

مَا أَخَذَتِ الْحَبَائِلُ فَقَطَعَتْ مِنْهُ شَيْئاً فَهُوَ مَيِّتٌ وَ مَا أَدْرَكْتَ مِنْ سَائِرِ جَسَدِهِ فَذَكِّهِ ثُمَّ كُلْ مِنْهُ.

5. Aban has narrated from Zurarah who has said the following: “Abu Ja‘far (a.s.), has said, ‘Whatever of a prey is caught in the snare and is cutoff, it is dead, but what you find alive of the rest of the body, you can slaughter it properly and use it for food.’”

مَا عَمِلَتْ يَدُهُ فَلَا بَأْسَ بِأَكْلِ مَا وَقَعَ فِيهَا.

“It is the case of a man who sets a fishing net in water, then returns home leaving the net in water when thereafter he comes back he finds fish caught in it but they are dead. Abu Ja‘far (a.s.), has said, ‘It is what his hands have done. It is not unlawful and he can use what is in it for food.’”

سَمِعْتُ أَبِي ع يَقُولُ‌ إِذَا ضَرَبَ صَاحِبُ الشَّبَكَةِ بِالشَّبَكَةِ فَمَا أَصَابَ فِيهَا مِنْ حَيٍّ أَوْ مَيِّتٍ فَهُوَ حَلَالٌ مَا خَلَا مَا لَيْسَ لَهُ قِشْرٌ وَ لَا يُؤْكَلُ الطَّافِي مِنَ السَّمَكِ‌[3].

Abu ‘Abd Allah (a.s.), has said, ‘I heard my father saying, “If a man sets a fishing net whatever is caught in it dead or alive is lawful for food, except that which does not have scales and the dead fish floating on the water.’””

أَقْرَأَنِي أَبُو جَعْفَرٍ ع شَيْئاً مِنْ كِتَابِ عَلِيٍّ ع فَإِذَا فِيهِ أَنْهَاكُمْ عَنِ الْجِرِّيِّ وَ الزِّمِّيرِ وَ الْمَارْمَاهِي وَ الطَّافِي وَ الطِّحَالِ قَالَ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ يَرْحَمُكَ اللَّهُ إِنَّا نُؤْتَى بِالسَّمَكِ لَيْسَ لَهُ قِشْرٌ فَقَالَ كُلْ مَا لَهُ قِشْرٌ مِنَ السَّمَكِ وَ مَا لَيْسَ لَهُ قِشْرٌ فَلَا تَأْكُلْهُ.

“Once abu Ja‘far (a.s.), made me read something from the books of ‘Ali (a.s.). Therein I found this: I prohibit you from using eel for food, al-Zimir, (a certain kind of fish), Mar mahi (something like fish), snake fish, dead fish floating on water and the spleen.’ I then asked, ‘O child of the Messenger of Allah, may

لَا تَأْكُلِ الْجِرِّيثَ وَ لَا الْمَارْمَاهِيَ وَ لَا طَافِياً وَ لَا طِحَالًا لِأَنَّهُ بَيْتُ الدَّمِ وَ مُضْغَةُ الشَّيْطَانِ.

‘Do not use for food eel, al-Mar Mahi, the dead fish floating on water and the spleen because it is the home of blood and a morsel of Satan.’”

سَأَلْتُهُ عَنِ الْجَرَادِ نُصِيبُهُ مَيِّتاً فِي الصَّحْرَاءِ أَوْ فِي الْمَاءِ أَ يُؤْكَلُ فَقَالَ لَا تَأْكُلْهُ قَالَ وَ سَأَلْتُهُ ع عَنِ الدَّبَا مِنَ الْجَرَادِ[3] أَ يُؤْكَلُ قَالَ لَا حَتَّى يَسْتَقِلَّ بِالطَّيَرَانِ.

“I once asked abu al-Hassan (a.s.), about al-Jarad (locust) that we find dead in the wilderness or in water; if it can be used for food. He (the Imam) said, ‘Do not use them for food . 5 I then asked him (the Imam) about al-Daba’, which is a kind of al-Jarad, if it can be used for food . 5 He (the Imam) said, ‘No, unti

إِذَا شَكَكْتَ فِي حَيَاةِ شَاةٍ وَ رَأَيْتَهَا تَطْرِفُ عَيْنَهَا أَوْ تُحَرِّكُ أُذُنَيْهَا أَوْ تَمْصَعُ‌[3] بِذَنَبِهَا فَاذْبَحْهَا فَإِنَّهَا لَكَ حَلَالٌ.

“Abu ‘Abd Allah (a.s.), has said that in a doubtful condition about a sheep being alive or dead, see if its eyes turn, or its ears move or its tail moves, then slaughter it, it is lawful for food.’”

سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع وَ هُوَ يَقُولُ لِغِلْمَانِهِ‌ لَا تَذْبَحُوا حَتَّى يَطْلُعَ الْفَجْرُ فَإِنَّ اللَّهَ‌ جَعَلَ اللَّيْلَ سَكَناً لِكُلِّ شَيْ‌ءٍ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ خِفْنَا فَقَالَ ع إِنْ خِفْتَ الْمَوْتَ فَاذْبَحْ.

‘Do not slaughter any animal before it is dawn because Allah has made the night for everything to rest.’ I then asked him (the Imam) saying, ‘I pray to Allah to keep my soul in service for your cause, what happens if we are afraid?’ He (the Imam) then said, ‘If you are afraid of death then you can slaughter.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي جُعِلْتُ فِدَاكَ لِمَ حَرَّمَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْخَمْرَ وَ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ فَقَالَ إِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى لَمْ يُحَرِّمْ ذَلِكَ عَلَى عِبَادِهِ وَ أَحَلَّ لَهُمْ سِوَاهُ رَغْبَةً مِنْهُ فِيمَا حَرَّمَ عَلَيْهِمْ وَ لَا زُهْداً فِيمَا أَحَلَّ لَهُمْ وَ لَكِنَّهُ خَلَقَ الْخَلْقَ وَ عَلِمَ عَزَّ وَ جَلَّ مَا تَقُومُ ب

“I once asked abu ‘Abd Allah (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, why has Allah, most Blessed, most High, made wine, dead animals, blood and the flesh of pigs unlawful?’ He (the Imam) said, ‘Allah, who is free of all defects, the most High has not made such things unlawful for His

سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع وَ أَنَا عِنْدَهُ يَوْماً عَنْ قَطْعِ أَلَيَاتِ الْغَنَمِ فَقَالَ لَا بَأْسَ بِقَطْعِهَا إِذَا كُنْتَ تُصْلِحُ بِهَا مَالَكَ ثُمَّ قَالَ ع إِنَّ فِي كِتَابِ عَلِيٍّ ع أَنَّ مَا قُطِعَ مِنْهَا مَيْتٌ لَا يُنْتَفَعُ بِهِ.

“Once a man asked abu ‘ Abd Allah (a.s.), when I was with him (the Imam), about the tails of sheep being cut off. He (the Imam) said, ’It is not unlawful if it serves your interest. 5 He (the Imam) then said, ’It is in the book of Ali (a.s.), that whatever is cut off from sheep, is dead and must not be used to benefit

فِي أَلَيَاتِ الضَّأْنِ تُقْطَعُ وَ هِيَ أَحْيَاءٌ إِنَّهَا مَيْتَةٌ.

“Abu ‘Abd Allah (a.s.), has said, ’If the tails of sheep are cut off when the sheep is alive, the tail is dead like being slaughtered improperly.’”

لَا بَأْسَ بِأَكْلِهِمَا[3] مَا لَمْ يَتَحَرَّكْ أَحَدُ النِّصْفَيْنِ فَإِنْ تَحَرَّكَ أَحَدُهُمَا لَمْ يُؤْكَلِ الْآخَرُ لِأَنَّهُ مَيْتَةٌ.

“About the case of a deer or wild donkey hunted with sword; if it is cut in pieces, he (the Imam) said, ‘It is not unlawful to use both pieces for food if one of them is not still moving, but if one piece moves, the other piece then is not edible because it is dead.’”

كُنْتُ جَالِساً فِي مَسْجِدِ الرَّسُولِ ص إِذَا أَقْبَلَ رَجُلٌ فَسَلَّمَ فَقَالَ مَنْ أَنْتَ يَا عَبْدَ اللَّهِ قُلْتُ رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ[1] فَقُلْتُ مَا حَاجَتُكَ فَقَالَ لِي أَ تَعْرِفُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع فَقُلْتُ نَعَمْ فَمَا حَاجَتُكَ إِلَيْهِ قَالَ هَيَّأْتُ لَهُ أَرْبَعِينَ مَسْأَلَةً أَسْأَلُهُ عَنْهَا فَمَا كَانَ مِنْ حَقٍّ أَخَذْتُهُ وَ مَا كَانَ مِنْ بَاطِلٍ تَرَكْتُهُ قَالَ

“Once I was in the Masjid of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when a man came and offered Salam (the phrase of offering greeting of peace) and asked, ‘Who are you, O servant of Allah?’ I replied, ‘I am a man from al-Kufah.’ I then ask

خَمْسَةُ أَشْيَاءَ ذَكِيَّةٌ مِمَّا فِيهَا مَنَافِعُ الْخَلْقِ الْإِنْفَحَةُ وَ الْبَيْضَةُ وَ الصُّوفُ وَ الشَّعْرُ وَ الْوَبَرُ لَا بَأْسَ بِأَكْلِ الْجُبُنِّ كُلِّهِ مِمَّا عَمِلَهُ مُسْلِمٌ أَوْ غَيْرُهُ وَ إِنَّمَا يُكْرَهُ أَنْ يُؤْكَلَ سِوَى‌ الْإِنْفَحَةِ مِمَّا فِي آنِيَةِ الْمَجُوسِ وَ أَهْلِ الْكِتَابِ لِأَنَّهُمْ لَا يَتَوَقَّوْنَ الْمَيْتَةَ وَ الْخَمْرَ[1].

2. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from ‘A’immah, ‘Alayhim af-Salam, who has said the following: “’A’immah, ‘Alayhim al-Salam, have said, ‘Five advantageous things to people are clean. Of such things, one is rennet, eggs, wool, hairs, and fur and it is not unlawful to ea

كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ أَبِي يَسْأَلُهُ عَنِ اللَّبَنِ مِنَ الْمَيْتَةِ وَ الْبَيْضَةِ مِنَ الْمَيْتَةِ وَ إِنْفَحَةِ الْمَيْتَةِ فَقَالَ كُلُّ هَذَا ذَكِيٌّ قَالَ فَقُلْتُ لَهُ فَشَعْرُ الْخِنْزِيرِ يُعْمَلُ حَبْلًا وَ يُسْتَقَى بِهِ مِنَ الْبِئْرِ الَّتِي يُشْرَبُ مِنْهَا أَوْ يُتَوَضَّأُ مِنْهَا قَالَ لَا بَأْسَ بِهِ‌[2]. - وَ زَادَ فِيهِ عَلِيُّ بْنُ عُقْبَةَ وَ عَلِيُّ بْنُ الْحَسَنِ بْنِ رِبَاط

“Once I was with abu ‘Abd Allah (a.s.), and my father was asking him (the Imam) questions about milk from a dead animal, eggs from dead chickens and rennet from dead animals. He (the Imam) said, ‘All of these things are clean.’ He (the narrator) has said, ‘I then asked him (the Imam) about the hairs of pigs from which

قَالَ أَبُو عَبْدِ اللَّهِ ع لِزُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ اللَّبَنُ وَ اللِّبَأُ[3] وَ الْبَيْضَةُ وَ الشَّعْرُ وَ الصُّوفُ وَ الْقَرْنُ وَ النَّابُ وَ الْحَافِرُ وَ كُلُّ شَيْ‌ءٍ يُفْصَلُ مِنَ الشَّاةِ وَ الدَّابَّةِ فَهُوَ ذَكِيٌّ وَ إِنْ أَخَذْتَهُ مِنْهَا بَعْدَ أَنْ تَمُوتَ فَاغْسِلْهُ وَ صَلِّ فِيهِ.

‘The milk, that kind of milk which is drawn first, eggs, hairs, wool, horns, teeth, hooves and everything separated from sheep and the stumper is clean but if you take such things after the animal dies then wash it and perform Salat (prayer) with it.’”

إِنْ كَانَتِ الْبَيْضَةُ اكْتَسَتِ الْجِلْدَ الْغَلِيظَ فَلَا بَأْسَ بِهَا.

‘If the egg is covered with its thick crust , then it is not unlawful.’”

كَتَبْتُ إِلَيْهِ ع أَسْأَلُهُ عَنْ جُلُودِ الْمَيْتَةِ الَّتِي يُؤْكَلُ لَحْمُهَا إِنْ ذُكِّيَ فَكَتَبَ لَا يُنْتَفَعُ مِنَ الْمَيْتَةِ بِإِهَابٍ وَ لَا عَصَبٍ وَ كُلُّ مَا كَانَ مِنَ السِّخَالِ مِنَ الصُّوفِ إِنْ جُزَّ وَ الشَّعْرِ وَ الْوَبَرِ وَ الْإِنْفَحَةِ وَ الْقَرْنِ وَ لَا يُتَعَدَّى إِلَى غَيْرِهَا إِنْ شَاءَ اللَّهُ‌[1].

“I once wrote to abu al-Hassan (a.s.), asking about the skins of dead animals which are of the edible kind if slaughtered properly. He (the Imam) wrote in answer, ‘It is not permissible to benefit from the skins of dead animals or sinew (but you can benefit) from items from lambs, like wool even if they are pulled out,

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ الْمَيْتَةُ يُنْتَفَعُ مِنْهَا بِشَيْ‌ءٍ فَقَالَ لَا قُلْتُ بَلَغَنَا أَنَّ رَسُولَ اللَّهِ ص مَرَّ بِشَاةٍ مَيْتَةٍ فَقَالَ مَا كَانَ عَلَى أَهْلِ هَذِهِ الشَّاةِ إِذَا لَمْ يَنْتَفِعُوا بِلَحْمِهَا أَنْ يَنْتَفِعُوا بِإِهَابِهَا قَالَ تِلْكَ شَاةٌ كَانَتْ لِسَوْدَةَ بِنْتِ زَمْعَةَ زَوْجِ النَّبِيِّ ص وَ كَانَتْ شَاةً مَهْزُولَةً لَا يُنْتَفَعُ بِلَحْمِهَا فَتَرَكُوه

“I once said to abu ‘ Abd Allah (a.s.), ‘I pray to Allah to keep my soul in service for your cause, is it permissible to benefit from dead animals?’ He (the Imam) said, ‘No, it is not permissible.’ I then said, ‘It is narrated to us from the Messenger of Allah, O Allah, grant compensation to Muhammad and his family wor

يَبِيعُهُ مِمَّنْ يَسْتَحِلُّ الْمَيْتَةَ وَ يَأْكُلُ ثَمَنَهُ فَإِنَّهُ لَا بَأْسَ بِهِ‌[3].

“Once abu ‘ Abd Allah (a.s.), was asked about the case of a man who had sheep and cows and he separated the clean and the dead then they became mixed and about what he should do. He (the Imam) said, ‘He can sell it to one who considers dead animals lawful then use what he receives as payment; it is not unlawful.’”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ إِذَا اخْتَلَطَ الذَّكِيُّ وَ الْمَيْتَةُ بَاعَهُ مِمَّنْ يَسْتَحِلُّ الْمَيْتَةَ وَ يَأْكُلُ ثَمَنَهُ.

‘If clean (properly slaughtered) become mixed with the dead ones, one can sell them to one who considers dead animals as lawful and use the payment that one receives.’”

يَطْرَحُهُ عَلَى النَّارِ فَكُلُّ مَا انْقَبَضَ فَهُوَ ذَكِيٌّ وَ كُلُّ مَا انْبَسَطَ فَهُوَ مَيِّتٌ.

“It is about the case of a man who enters a town where he finds a certain amount of meat, but does not know if it is clean (properly slaughtered) or from dead animals. He (the Imam) said, ‘He can throw it on fire. If it shrinks it is clean (properly slaughtered) but if expands it is from dead animals.”’

الْبَاغِي الَّذِي يَخْرُجُ عَلَى الْإِمَامِ وَ الْعَادِي الَّذِي يَقْطَعُ الطَّرِيقَ لَا تَحِلُّ لَهُ الْمَيْتَةُ.

“I once asked abu ‘ Abd Allah (a.s.), about the words of Allah, most Blessed, most High, ‘Those who are compelled without being rebels or transgressors . . (2:172) He (the Imam) said, ‘A rebel is one who rises against the Imam and a transgressor is one who cuts off the road and dead animals are not lawful for him.”’

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ الطِّينُ حَرَامٌ كُلُّهُ كَلَحْمِ الْخِنْزِيرِ وَ مَنْ أَكَلَهُ ثُمَّ مَاتَ فِيهِ لَمْ أُصَلِّ عَلَيْهِ إِلَّا طِينَ الْقَبْرِ[2] فَإِنَّ فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ مَنْ أَكَلَهُ لِشَهْوَةٍ لَمْ يَكُنْ لَهُ فِيهِ شِفَاءٌ.

’Eating clay is unlawful in its entirety, like the flesh of pork. If one eats it and dies, I will not perform Salat (prayer) for him except the clay from the grave (of al-Husayn (a.s.) ) in which there is cure for all kinds of illnesses but if one eats it because of strong desire, then there is no cure in it.’”

سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الطِّينِ فَقَالَ أَكْلُ الطِّينِ حَرَامٌ مِثْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ إِلَّا طِينَ قَبْرِ الْحُسَيْنِ ع‌[3] فَإِنَّ فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ أَمْناً مِنْ كُلِّ خَوْفٍ.

It is unlawful like dead animals, blood, flesh of pigs except the clay from the grave of al-Husayn (a.s.), in which there is cure for all kinds of illness and security from all kinds of fear.”’

إِنَّ جَارِيَةً لَنَا أَصَابَهَا الْحَيْضُ وَ كَانَ لَا يَنْقَطِعُ عَنْهَا حَتَّى أَشْرَفَتْ عَلَى الْمَوْتِ فَأَمَرَ أَبُو جَعْفَرٍ ع أَنْ تُسْقَى سَوِيقَ الْعَدَسِ فَسُقِيَتْ فَانْقَطَعَ عَنْهَا وَ عُوفِيَتْ.

“We had a girl whose Hayd (menses) would not stop and she was about to die. Abu Ja’far (a.s.), instructed to make her drink sawiq of lintels. She used the drink, the bleeding stopped and she was cured.’”

قَالَ النَّبِيُّ ص‌ لَوْ أَغْنَى عَنِ الْمَوْتِ شَيْ‌ءٌ لَأَغْنَتِ التَّلْبِينَةُ فَقِيلَ يَا رَسُولَ اللَّهِ وَ مَا التَّلْبِينَةُ قَالَ الْحَسْوُ بِاللَّبَنِ الْحَسْوُ بِاللَّبَنِ وَ كَرَّرَهَا ثَلَاثاً. - وَ رَوَاهُ سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ع‌ مِثْلَهُ.

كُلُّ شَيْ‌ءٍ لَكَ حَلَالٌ حَتَّى يَجِيئَكَ شَاهِدَانِ يَشْهَدَانِ عِنْدَكَ أَنَّ فِيهِ مَيْتَةً.

“About cheese abu ‘Abd Allah (a.s.), has said, ‘Everything is lawful for you until two witnesses testify before you that it is dead animal.’”

لَمَّا حَسَرَ الْمَاءُ[1] عَنْ عِظَامِ الْمَوْتَى فَرَأَى ذَلِكَ نُوحٌ ع جَزِعَ جَزَعاً شَدِيداً وَ اغْتَمَّ لِذَلِكَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ هَذَا عَمَلُكَ بِنَفْسِكَ أَنْتَ دَعَوْتَ عَلَيْهِمْ فَقَالَ يَا رَبِّ إِنِّي أَسْتَغْفِرُكَ وَ أَتُوبُ إِلَيْكَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنْ كُلِ الْعِنَبَ الْأَسْوَدَ لِيَذْهَبَ غَمُّكَ.

“Abu ‘ Abd Allah (a.s.), has said, ‘When water dried up and bones of the dead bodies were unveiled, Nuh (a.s.), became extremely unhappy and sad. Allah, most Majestic, most Glorious, sent him revelation that said, ‘This is your own act. It was you who prayed against them.’ Nuh said, ‘My Lord, I ask You to forgive me an

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ مَنِ اصْطَبَحَ بِإِحْدَى وَ عِشْرِينَ زَبِيبَةً حَمْرَاءَ لَمْ يَمْرَضْ إِلَّا مَرَضَ الْمَوْتِ إِنْ شَاءَ اللَّهُ‌[2].

“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin has said, ‘One who eats twenty- one pieces of red raisins every morning before breakfast will not become ill except the illness to die, by the will of Allah.”’