Illness & Healing

لَا تَلْبَسِ الصُّوفَ وَ الشَّعْرَ إِلَّا مِنْ عِلَّةٍ.

‘Do not wear wool or hairs unless because of illness.’”

الْبَسُوا الثِّيَابَ مِنَ الْقُطْنِ فَإِنَّهُ لِبَاسُ رَسُولِ اللَّهِ ص وَ لِبَاسُنَا وَ لَمْ يَكُنْ يَلْبَسُ الصُّوفَ وَ الشَّعْرَ إِلَّا مِنْ عِلَّةٍ.

“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin has said, ‘You must wear clothes of cotton because it is the cloth of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, as well as our cloth. He (the Messenger of Allah) did not wear wool or hair

مَنْ تَعَمَّمَ وَ لَمْ يَتَحَنَّكْ فَأَصَابَهُ دَاءٌ لَا دَوَاءَ لَهُ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ.

“Abu ‘ Abd Allah (a.s.), has said, ‘One who wears a turban without tahannak (allowing one end to hang down on one’s front side and the other end down one’s back side), if he faces an illness without cure he then must not blame anyone for it except his own-self.’”

مَنِ اعْتَمَّ فَلَمْ يُدِرِ الْعِمَامَةَ تَحْتَ حَنَكِهِ فَأَصَابَهُ أَلَمٌ لَا دَوَاءَ لَهُ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ‌[2].

“Abu ‘Abd Allah (a.s.), has said, ‘If one wears a turban but does not turn the turban under his chin and then suffers an incurable illness , he then must not blame anyone other than his own self.’”

قَالَ أَبُو جَعْفَرٍ ع‌ مَنْ أَخَذَ مِنْ أَظْفَارِهِ وَ شَارِبِهِ كُلَّ جُمُعَةٍ وَ قَالَ حِينَ يَأْخُذُ- بِسْمِ اللَّهِ وَ بِاللَّهِ وَ عَلَى سُنَّةِ مُحَمَّدٍ رَسُولِ اللَّهِ ص لَمْ يَسْقُطْ مِنْهُ قُلَامَةٌ وَ لَا جُزَازَةٌ إِلَّا كَتَبَ اللَّهُ لَهُ بِهَا عِتْقَ نَسَمَةٍ وَ لَا يَمْرَضُ إِلَّا مَرَضَهُ الَّذِي يَمُوتُ فِيهِ.

There is one’s clipping his mustache and fingernails every Friday. When clipping, one should say, “In the name of Allah, with Allah, and on the Sunnah of Muhammad, the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.” For every piece of clipped hair Alla

مَنْ نَامَ عَلَى إِثْمِدٍ غَيْرِ مُمَسَّكٍ‌[4] أَمِنَ مِنَ الْمَاءِ الْأَسْوَدِ أَبَداً مَا دَامَ يَنَامُ عَلَيْهِ.

“Abu ‘Abd Allah (a.s.), has said, ’If one sleeps with eye powder containing Athmad (antimony) but without musk, he remains immune from Ma’ al-Aswad (a certain eye illness) all the time as long as he sleeps with it.”’

مَنْ أَخَذَ مِنَ الْحَمَّامِ خَزَفَةً فَحَكَّ بِهَا جَسَدَهُ فَأَصَابَهُ الْبَرَصُ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ وَ مَنِ اغْتَسَلَ مِنَ الْمَاءِ الَّذِي قَدِ اغْتُسِلَ فِيهِ فَأَصَابَهُ الْجُذَامُ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ فَقُلْتُ لِأَبِي الْحَسَنِ ع إِنَّ أَهْلَ الْمَدِينَةِ يَقُولُونَ إِنَّ فِيهِ شِفَاءً مِنَ الْعَيْنِ فَقَالَ كَذَبُوا يَغْتَسِلُ فِيهِ الْجُنُبُ مِنَ الْحَرَا

“Abu al-Hassan, al-Rida’ (a.s.), has said, ‘If one picks up a piece of pottery from a bathhouse and rubs himself with it, then becomes ill with leprosy he must not blame anyone except himself. One who washes with the used water of a bathhouse and becomes ill with leprosy, he also must not blame anyone else except himse

لَا بَأْسَ أَنْ تَمَسَّ الْخَلُوقَ فِي الْحَمَّامِ أَوْ تَمَسَّ بِهِ يَدَيْكَ مِنَ الشُّقَاقِ تُدَاوِيهِمَا بِهِ وَ لَا أُحِبُّ إِدْمَانَهُ وَ قَالَ لَا بَأْسَ أَنْ يَتَخَلَّقَ الرَّجُلُ وَ لَكِنْ لَا يَبِيتُ مُتَخَلِّقاً.

“Abu ‘Abd Allah (a.s.), has said, ‘It is not harmful to touch al-Khuluq in the bathhouse or touch to cure cracks in your hand, but I do not like to always use it.’ He (the Imam) said, ‘It is not harmful to use al-Khuluq but one must not sleep overnight with it.’”

لَا بَأْسَ أَنْ تَمَسَّ الْخَلُوقَ فِي الْحَمَّامِ أَوْ تَمْسَحَ بِهِ يَدَكَ تُدَاوِي بِهِ وَ لَا أُحِبُّ إِدْمَانَهُ.

“He (the Imam) (a.s.), has said, ‘It is not harmful to touch al-Khuluq in the bathhouse or touch to cure cracks in your hand, but I do not like to always use it.’”

كَانَ أَبُو الْحَسَنِ مُوسَى ع يَسْتَعِطُ بِالشَّلِيثَا[1] وَ بِالزَّنْبَقِ الشَّدِيدِ الْحَرِّ خَسْفَيْهِ‌[2] قَالَ وَ كَانَ الرِّضَا ع أَيْضاً يَسْتَعِطُ بِهِ فَقُلْتُ لِعَلِيِّ بْنِ جَعْفَرٍ لِمَ ذَلِكَ فَقَالَ عَلِيٌّ ذَكَرْتُ ذَلِكَ لِبَعْضِ الْمُتَطَبِّبِينَ فَذَكَرَ أَنَّهُ جَيِّدٌ لِلْجِمَاعِ.

“Abu al-Hassan (a.s.), would smell al-Shalisha (a certain mixture) and gladiola as medicine to cure the heat of his runny nose. I asked ‘Ali ibn Ja‘far about it. Ali said that I mentioned it to a certain physician who said that it is very good for going to bed with one’s wife.’”

دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ص فَقَالَ لِي يَا أَبَا مُحَمَّدٍ اذْهَبْ‌ بِنَا إِلَى إِسْمَاعِيلَ نَعُودُهُ وَ كَانَ شَاكِياً فَقُمْنَا وَ دَخَلْنَا عَلَى إِسْمَاعِيلَ فَإِذَا فِي مَنْزِلِهِ فَاخِتَةٌ فِي قَفَصٍ تَصِيحُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا بُنَيَّ مَا يَدْعُوكَ إِلَى إِمْسَاكِ هَذِهِ الْفَاخِتَةِ أَ وَ مَا عَلِمْتَ أَنَّهَا مَشُومَةٌ أَ وَ مَا تَدْرِي مَا تَقُولُ قَالَ إِسْمَاعِيلُ لَا قَالَ إِنّ

“I once visited abu ‘Abd Allah (a.s.), and he said to me, ‘O abu Muhammad, come with us to visit Tsma‘il because of his illness. We left to visit Tsma‘il and in his house we saw al-Fakhtah in a cage crying. Abu ‘Abd Allah (a.s.), said, ‘Son, what has made you to keep this al- Fakhtah? Did you not know that it is a misf

صَحِبَنِي مَوْلًى لِأَبِي عَبْدِ اللَّهِ ع يُقَالُ لَهُ أَعْيَنُ فَاشْتَكَى أَيَّاماً ثُمَّ بَرَأَ ثُمَّ مَاتَ فَأَخَذْتُ مَتَاعَهُ وَ مَا كَانَ لَهُ فَأَتَيْتُ بِهِ أَبَا عَبْدِ اللَّهِ ع وَ أَخْبَرْتُهُ أَنَّهُ اشْتَكَى أَيَّاماً ثُمَّ بَرَأَ ثُمَّ مَاتَ قَالَ تِلْكَ رَاحَةُ الْمَوْتِ أَمَا إِنَّهُ لَيْسَ مِنْ أَحَدٍ يَمُوتُ حَتَّى يَرُدَّ اللَّهُ عَزَّ وَ جَلَّ مِنْ سَمْعِهِ وَ بَصَرِهِ وَ عَقْلِهِ لِلْوَصِيَّةِ أ

“Once a Mawla’ of abu ‘Abd Allah (a.s.), accompanied me (on a journey) and complained of illness for several days. Then it seemed as if he had no illness but very shortly, he died. I took his luggage to abu ‘Abd Allah (a.s.), and informed him (the Imam) that he complained for several days, then he seemed as if he had n

قَالَ لَهُ رَجُلٌ إِنِّي خَرَجْتُ إِلَى مَكَّةَ فَصَحِبَنِي رَجُلٌ وَ كَانَ زَمِيلِي فَلَمَّا أَنْ كَانَ فِي بَعْضِ الطَّرِيقِ مَرِضَ وَ ثَقُلَ ثِقْلًا شَدِيداً فَكُنْتُ أَقُومُ عَلَيْهِ ثُمَّ أَفَاقَ حَتَّى لَمْ يَكُنْ عِنْدِي بِهِ بَأْسٌ فَلَمَّا أَنْ كَانَ الْيَوْمُ الَّذِي مَاتَ فِيهِ أَفَاقَ فَمَاتَ فِي ذَلِكَ الْيَوْمِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع مَا مِنْ مَيِّتٍ تَحْضُرُهُ الْوَفَاةُ إِلَّا رَدَّ اللَّهُ عَ

“Once, a man said to abu ‘Abd Allah (a.s.), ‘I once travelled to Makkah and my travel mate, who was a friend, on the way became ill very seriously and I looked after him. He began to feel very well and I thought he is fine. On the day that he died, he became extremely well but on the same day, he died.’ Abu ‘Abd Allah

خَرَجَ تَمِيمٌ الدَّارِيُّ وَ ابْنُ بَيْدِيٍّ وَ ابْنُ أَبِي مَارِيَةَ فِي سَفَرٍ وَ كَانَ تَمِيمٌ الدَّارِيُّ مُسْلِماً وَ ابْنُ بَيْدِيٍّ وَ ابْنُ أَبِي مَارِيَةَ نَصْرَانِيَّيْنِ وَ كَانَ مَعَ تَمِيمٍ الدَّارِيِّ خُرْجٌ لَهُ فِيهِ مَتَاعٌ وَ آنِيَةٌ مَنْقُوشَةٌ بِالذَّهَبِ وَ قِلَادَةٌ أَخْرَجَهَا إِلَى بَعْضِ أَسْوَاقِ الْعَرَبِ لِلْبَيْعِ فَاعْتَلَّ تَمِيمٌ الدَّارِيُّ عِلَّةً شَدِيدَةً فَلَمَّا حَضَرَهُ الْمَوْ

7. Ali ibn Ibrahim has narrated from his people in a marfu‘ manner has said the following: “Tamim al-Dariy, ibn Baydiy and ibn Mariya once left for a journey. Tamim al-Dariy was a Muslim but ibn Baydiy and ibn Mariya were Christians and they were with Tamim al-Dariy who had certain assets and utensils, which were decor

إِذَا أَبَانَ فِيهِ‌[1] فَهُوَ جَائِزٌ وَ إِنْ أَوْصَى بِهِ فَهُوَ مِنَ الثُّلُثِ.

“About the case of a man who gives a certain amount of his property during his illness, abu ‘Abd Allah (a.s.), has said, ‘If he keeps such assets aside, it then is permissible, but if he has only said so in his will then it is from one-third of his legacy.’”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ لِلْمُوصِي أَنْ يَرْجِعَ فِي وَصِيَّتِهِ إِنْ كَانَ فِي صِحَّةٍ أَوْ مَرَضٍ.

“I once heard abu ‘Abd Allah (a.s.), saying, ’One who makes a will has the right to cancel or leave it, regardless of his being in good health or in illness.

فِي رَجُلٍ أَوْصَى بِأَكْثَرَ مِنَ الثُّلُثِ وَ أَعْتَقَ مَمْلُوكَهُ فِي مَرَضِهِ فَقَالَ إِنْ‌ كَانَ أَكْثَرَ مِنَ الثُّلُثِ رُدَّ إِلَى الثُّلُثِ وَ جَازَ الْعِتْقُ‌[1].

“About the case of a man who makes a will about more than one-third of his legacy, or setting free a slave during his illness, abu Ja‘far (a.s.), has said, ‘If it is more than one-third it is returned to one-third and setting free of slave is permissible/”

قُلْتُ لَهُ الرَّجُلُ يُقِرُّ لِوَارِثٍ بِدَيْنٍ فَقَالَ يَجُوزُ إِذَا كَانَ مَلِيّاً.

“I once asked abu ‘ Abd Allah (a.s.), about the case of a man who confirms his owing a certain amount of debt to one of his heirs. He (the Imam) said, ‘It is permissible if immediate payment is not required.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ رَجُلٍ أَوْصَى لِبَعْضِ وَرَثَتِهِ أَنَّ لَهُ عَلَيْهِ دَيْناً فَقَالَ إِنْ كَانَ الْمَيِّتُ مَرْضِيّاً فَأَعْطِهِ الَّذِي أَوْصَى لَهُ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who confirms his owing a certain amount of debts to one of his heirs. He (the Imam) said, ‘If the deceased is one with whom people are happy, then you must pay to the one in whose favor the will is made.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ امْرَأَةٍ اسْتَوْدَعَتْ رَجُلًا مَالًا فَلَمَّا حَضَرَتْهَا الْوَفَاةُ قَالَتْ لَهُ إِنَّ الْمَالَ الَّذِي دَفَعْتُهُ إِلَيْكَ لِفُلَانَةَ وَ مَاتَتِ الْمَرْأَةُ فَأَتَى أَوْلِيَاؤُهَا الرَّجُلَ فَقَالُوا لَهُ إِنَّهُ كَانَ لِصَاحِبَتِنَا مَالٌ وَ لَا نَرَاهُ إِلَّا عِنْدَكَ فَاحْلِفْ لَنَا أَنَّ مَا لَهَا قِبَلَكَ شَيْ‌ءٌ أَ فَيَحْلِفُ لَهُمْ فَقَالَ إِنْ كَانَتْ مَأْمُونَةً عِنْ

“I once asked abu ‘Abd Allah (a.s.), about the case of a woman who leaves a certain amount of assets in trust with a man; and at the time of her death she says to him that the asset in his trust belongs to so and so female, and she dies. Her heirs then come to the man saying that their woman had certain amount of asset

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ رَجُلٍ أَقَرَّ لِوَارِثٍ لَهُ وَ هُوَ مَرِيضٌ بِدَيْنٍ عَلَيْهِ قَالَ يَجُوزُ عَلَيْهِ إِذَا أَقَرَّ بِهِ دُونَ الثُّلُثِ‌[2].

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who confirms in his illness his owing a certain amount of debts to one of his heirs. He (the Imam) said, ‘It is permissible if the amount is less than one-third of the legacy.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ رَجُلٍ مَرِيضٍ أَقَرَّ عِنْدَ الْمَوْتِ لِوَارِثٍ بِدَيْنٍ لَهُ عَلَيْهِ قَالَ يَجُوزُ ذَلِكَ قُلْتُ فَإِنْ أَوْصَى لِوَارِثٍ بِشَيْ‌ءٍ قَالَ جَائِزٌ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who in his illness at the time of his death confirms his owing a certain amount of debts to one of his heirs. He (the Imam) said, ‘It is permissible.’ I asked about his confirming his owing ‘something’ to one of his heirs. He (the Imam) said, ‘It is permissib

مَرِضَ عَلِيُّ بْنُ الْحُسَيْنِ ع ثَلَاثَ مَرَضَاتٍ فِي كُلِّ مَرْضَةٍ يُوصِي بِوَصِيَّةٍ فَإِذَا أَفَاقَ أَمْضَى وَصِيَّتَهُ.

“Ali ibn al-Husayn, ‘Alayhim al-Salam, became ill three times, each time he made a will and when he recovered from his illness he approved his will.’”

إِذَا طُلِّقَتِ الْمَرْأَةُ ثُمَّ تُوُفِّيَ عَنْهَا زَوْجُهَا وَ هِيَ فِي عِدَّةٍ مِنْهُ لَمْ تَحْرُمْ عَلَيْهِ فَإِنَّهَا تَرِثُهُ وَ هُوَ يَرِثُهَا مَا دَامَتْ فِي الدَّمِ مِنْ حَيْضَتِهَا الثَّانِيَةِ[1] مِنَ التَّطْلِيقَتَيْنِ‌ الْأَوَّلَتَيْنِ فَإِنْ طَلَّقَهَا الثَّالِثَةَ فَإِنَّهَا لَا تَرِثُ مِنْ زَوْجِهَا شَيْئاً وَ لَا يَرِثُ مِنْهَا.

“Abu Ja‘far (a.s.), has said, ‘If a woman is divorced and the husband dies during her ‘Iddah (waiting period), she is no stranger to him and she inherits as long as she has not experienced her second cycle of Hayd (menses) after the first two time divorces. When she is divorced for the third time, then she does not rec

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الرَّجُلِ يُطَلِّقُ الْمَرْأَةَ فَقَالَ تَرِثُهُ وَ يَرِثُهَا مَا دَامَ لَهُ عَلَيْهَا رَجْعَةٌ.

“I once asked abu Ja‘far (a.s.), about the case of a man who divorces his wife. He (the Imam) said, ‘She inherits him and he inherits her as long as he has the right to go back to her.’”

إِذَا طَلَّقَ الرَّجُلُ وَ هُوَ صَحِيحٌ لَا رَجْعَةَ لَهُ عَلَيْهَا لَمْ تَرِثْهُ وَ لَمْ يَرِثْهَا وَ قَالَ هُوَ يَرِثُ وَ يُورَثُ مَا لَمْ تَرَ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ إِذَا كَانَ لَهُ عَلَيْهَا رَجْعَةٌ[1].

“Abu ‘Abd Allah (a.s.), has said, ‘When a man in good health divorces his wife as such wherein he does not have the right to go back to her, she then does not inherit him and he does not inherit her legacy.’ He (the Imam) said, ‘If he in a divorce has the right to go back to her then she inherits him and he inherits he

تَرِثُهُ مَا دَامَ فِي مَرَضِهِ وَ إِنْ كَانَ إِلَى سَنَةٍ.

“About the case of a man who in good health divorces his wife twice, then divorces for the third time when he is ill, abu ‘Abd Allah (a.s.), has said, ‘She inherits him as long as he is ill even if his illness lasts for one year.’”

إِذَا طَلَّقَ الرَّجُلُ الْمَرْأَةَ فِي مَرَضِهِ وَرِثَتْهُ مَا دَامَ فِي مَرَضِهِ ذَلِكَ وَ إِنِ انْقَضَتْ عِدَّتُهَا إِلَّا أَنْ يَصِحَّ مِنْهُ فَقُلْتُ لَهُ فَإِنْ طَالَ بِهِ الْمَرَضُ قَالَ مَا بَيْنَهُ وَ بَيْنَ سَنَةٍ.

“Abu ‘Abd Allah (a.s.), has said, ‘If a man during his illness divorces his wife she inherits him during that illness even if her ‘Iddah (waiting period) is complete unless he recovers from that illness.’ I then asked, ‘What happens if the illness prolongs?’ He (the Imam) said, ‘It is from that time (divorce) up to one

تَرِثُهُ وَ لَا يَرِثُهَا إِذَا انْقَضَتِ الْعِدَّةُ[2].

“Abu ‘Abd Allah (a.s.), has said, ‘She inherits him but he does not inherit her (if divorce takes place in his illness) when ‘Iddah (waiting period) is complete.’”

إِنْ مَاتَ فِي مَرَضِهِ ذَلِكَ وَ هِيَ مُقِيمَةٌ عَلَيْهِ لَمْ تَتَزَوَّجْ وَرِثَتْهُ وَ إِنْ كَانَتْ قَدْ تَزَوَّجَتْ فَقَدْ رَضِيَتِ الَّذِي صَنَعَ وَ لَا مِيرَاثَ لَهَا.

“About the case of a man who is ill and divorces his wife, abu ‘Abd Allah (a.s.), has said, ‘If he dies from that illness and she stays for him unmarried, she inherits him, but if she has married then she has accepted what he has done, thus, there is no inheritance for her.’”

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ امْرَأَةٍ شَرِبَتْ دَوَاءً وَ هِيَ حَامِلٌ وَ لَمْ يَعْلَمْ بِذَلِكَ زَوْجُهَا فَأَلْقَتْ وَلَدَهَا قَالَ فَقَالَ إِنْ كَانَ لَهُ عَظْمٌ وَ قَدْ نَبَتَ عَلَيْهِ اللَّحْمُ عَلَيْهَا دِيَةٌ تُسَلِّمُهَا لِأَبِيهِ وَ إِنْ كَانَ حِينَ طَرَحَتْهُ عَلَقَةً أَوْ مُضْغَةً فَإِنَّ عَلَيْهَا أَرْبَعِينَ دِينَاراً أَوْ غُرَّةً[1] تُؤَدِّيهَا إِلَى أَبِيهِ قُلْتُ لَهُ فَهِيَ لَا تَرِثُ وَلَدَهَا مِ

“I once asked abu Ja‘far (a.s.), about the case of a woman who takes medicine when pregnant without informing her husband, and miscarries her child. He (the narrator) has said that he (the Imam) said, ‘If the child had grown bones and flesh then the wergild is due on her which she must pay to the father; but if the mis

أَتَاهُ رَجُلٌ بِالْكُوفَةِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي قَالَ مِمَّنْ أَنْتَ قَالَ مِنْ مُزَيْنَةَ قَالَ أَ تَقْرَأُ مِنَ الْقُرْآنِ شَيْئاً قَالَ بَلَى قَالَ فَاقْرَأْ فَقَرَأَ فَأَجَادَ فَقَالَ أَ بِكَ جِنَّةٌ قَالَ لَا قَالَ فَاذْهَبْ حَتَّى نَسْأَلَ عَنْكَ فَذَهَبَ الرَّجُلُ ثُمَّ رَجَعَ إِلَيْهِ بَعْدُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي فَقَالَ أَ

Ali Bin Ibrahim, from Ahmad Bin Muhammad Bin Khalid, (It has been narrated) raising it to Amir Al-Momineen asws , said, ‘A man came over to him asws at Al-Kufa, so he said, ‘O Amir Al-Momineen asws ! I had committed adultery, so purify me’. He asws said: ‘From where are you (coming from)?’ He said, ‘From Muzeyna’. He a

قَالَ لِي سُفْيَانُ الثَّوْرِيُّ إِنِّي أَرَى لَكَ مِنْ أَبِي عَبْدِ اللَّهِ ع مَنْزِلَةً فَسَلْهُ عَنْ رَجُلٍ زَنَى وَ هُوَ مَرِيضٌ إِنْ أُقِيمَ عَلَيْهِ الْحَدُّ مَاتَ مَا تَقُولُ فِيهِ فَسَأَلْتُهُ فَقَالَ هَذِهِ الْمَسْأَلَةُ مِنْ تِلْقَاءِ نَفْسِكَ أَوْ قَالَ لَكَ إِنْسَانٌ أَنْ تَسْأَلَنِي عَنْهَا فَقُلْتُ سُفْيَانُ الثَّوْرِيُّ سَأَلَنِي أَنْ أَسْأَلَكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ رَسُولَ اللَّهِ ص‌ أ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub and Muhammad Bin Ismail Bin Bazie, from Hanan Bin Sudeyr, from Yahya Bin Abbad Al Makky who said, ‘Sufyan said to me, ‘I see for you having a status from Abu Abdullah asws , so ask him asws about a man who commits adultery and he is sick. If the Pena

قَالَ: أُتِيَ رَسُولُ اللَّهِ ص بِرَجُلٍ دَمِيمٍ قَصِيرٍ قَدْ سُقِيَ بَطْنُهُ وَ قَدْ دَرَّتْ عُرُوقُ بَطْنِهِ قَدْ فَجَرَ بِامْرَأَةٍ فَقَالَتِ الْمَرْأَةُ مَا عَلِمْتُ بِهِ إِلَّا وَ قَدْ دَخَلَ عَلَيَّ فَقَالَ لَهُ رَسُولُ اللَّهِ ص أَ زَنَيْتَ فَقَالَ نَعَمْ وَ لَمْ يَكُنْ أُحْصِنَ فَصَعَّدَ رَسُولُ اللَّهِ ص بَصَرَهُ وَ خَفَضَهُ ثُمَّ دَعَا بِعِذْقٍ فَعَدَّهُ مِائَةً ثُمَّ ضَرَبَهُ بِشَمَارِيخِهِ‌[4].

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Aban Bin Usman, from Abu Al Abbas, Abu Abdullah asws has said: ‘They came to Rasool-Allah saww with a short, ugly man who had illness in his belly, and the veins of his belly had turned around. He had been immoral with a woman, so she said, ‘I did not know of him

أَمِيرُ الْمُؤْمِنِينَ ع أَخِّرُوهُ حَتَّى يَبْرَأَ لَا تُنْكَأْ قُرُوحُهُ عَلَيْهِ فَيَمُوتَ وَ لَكِنْ إِذَا بَرَأَ حَدَدْنَاهُ.

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Assam, from Misma’a Bin Abdul Malik, (It has been narrated) from Abu Abdullah asws that they came to Amir Al-Momineen asws with a man who was due a Penalty ( Hadd ), and with him were blisters and

قَدِمَ عَلَى رَسُولِ اللَّهِ قَوْمٌ مِنْ بَنِي ضَبَّةَ مَرْضَى فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص أَقِيمُوا عِنْدِي فَإِذَا بَرَأْتُمْ بَعَثْتُكُمْ فِي سَرِيَّةٍ فَقَالُوا أَخْرِجْنَا مِنَ الْمَدِينَةِ فَبَعَثَ بِهِمْ إِلَى إِبِلِ الصَّدَقَةِ يَشْرَبُونَ مِنْ أَبْوَالِهَا وَ يَأْكُلُونَ مِنْ أَلْبَانِهَا فَلَمَّا بَرَءُوا وَ اشْتَدُّوا قَتَلُوا ثَلَاثَةً مِمَّنْ كَانُوا فِي الْإِبِلِ فَبَلَغَ رَسُولَ اللَّهِ ص فَبَعَثَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam and Humeyd Bin Ziyad, from Ibn Sama’at, from someone else from his companions, altogether from Aban Bin Usman, from Abu Salih, Abu Abdullah asws has said: ‘A group of sick people from the Clan of Zabbat came to Rasool-Allah saww . So Rasool-Allah saww s

أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ع بِرَجُلٍ نَصْرَانِيٍّ كَانَ أَسْلَمَ وَ مَعَهُ خِنْزِيرٌ قَدْ شَوَاهُ وَ أَدْرَجَهُ بِرَيْحَانٍ قَالَ مَا حَمَلَكَ عَلَى هَذَا قَالَ الرَّجُلُ مَرِضْتُ فَقَرِمْتُ إِلَى اللَّحْمِ‌[1] فَقَالَ أَيْنَ أَنْتَ مِنْ لَحْمِ الْمَعْزِ وَ كَانَ خَلَفاً مِنْهُ ثُمَ‌ قَالَ لَوْ أَنَّكَ أَكَلْتَهُ لَأَقَمْتُ عَلَيْكَ الْحَدَّ وَ لَكِنْ سَأَضْرِبُكَ ضَرْباً فَلَا تَعُدْ فَضَرَبَهُ حَتَّى شَغَرَ بِب

Ali Bin Ibrahim, from his father, from Al Hajjal, from Ali Bin Muhammad Bin Abdul Rahman, from Al Nowfaly, from Al Sakuny, Abu Abdullah asws has said: ‘They came to Amir Al-Momineen asws with a Christian man who had become a Muslim, and with him was a pig which he had roasted, and seasoned it with basil. He asws said:

سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‌ شَتَمَ رَجُلٌ عَلَى عَهْدِ جَعْفَرِ بْنِ مُحَمَّدٍ ع رَسُولَ اللَّهِ ص فَأُتِيَ بِهِ عَامِلَ الْمَدِينَةِ فَجَمَعَ النَّاسَ فَدَخَلَ عَلَيْهِ أَبُو عَبْدِ اللَّهِ ع وَ هُوَ قَرِيبُ الْعَهْدِ بِالْعِلَّةِ وَ عَلَيْهِ رِدَاءٌ لَهُ مُوَرَّدٌ فَأَجْلَسَهُ فِي صَدْرِ الْمَجْلِسِ وَ اسْتَأْذَنَهُ فِي الِاتِّكَاءِ وَ قَالَ لَهُمْ مَا تَرَوْنَ فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ الْحَسَنِ وَ

Al Husayn Bin Muhammad, from Ali Bin Muhammad, from Al Hassan Bin Ali Al Washa who said, ‘I heard Abu Al-Hassan asws saying: ‘In the era of Ja’far asws Bin Muhammad asws , a man insulted Rasool-Allah saww . So they came with him to the governor of Al-Medina, and the people gathered. And it was near to the time of his a

أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ع بِقَوْمٍ لُصُوصٍ قَدْ سَرَقُوا فَقَطَعَ أَيْدِيَهُمْ مِنْ نِصْفِ الْكَفِّ وَ تَرَكَ الْإِبْهَامَ وَ لَمْ يَقْطَعْهَا وَ أَمَرَهُمْ أَنْ يَدْخُلُوا دَارَ الضِّيَافَةِ وَ أَمَرَ بِأَيْدِيهِمْ أَنْ تُعَالَجَ فَأَطْعَمَهُمُ السَّمْنَ وَ الْعَسَلَ وَ اللَّحْمَ حَتَّى بَرَءُوا فَدَعَاهُمْ وَ قَالَ يَا هَؤُلَاءِ إِنَّ أَيْدِيَكُمْ قَدْ سَبَقَتْ إِلَى النَّارِ فَإِنْ تُبْتُمْ وَ عَلِمَ اللَّهُ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman Al Daylami, from Haroun Bin Al Jahm, from Muhammad Bin Muslim, Abu Ja’far asws has said: ‘They came to Amir Al-Momineen asws with a group who had stolen. So he asws cut their hands from half the palm, and left the thumb and did not cut it, and

كُنْتُ وَاقِفاً عَلَى رَأْسِ أَبِي حِينَ أَتَاهُ رَسُولُ زِيَادِ بْنِ عُبَيْدِ اللَّهِ الْحَارِثِيِّ عَامِلِ الْمَدِينَةِ قَالَ يَقُولُ لَكَ الْأَمِيرُ انْهَضْ إِلَيَّ فَاعْتَلَّ بِعِلَّةٍ فَعَادَ إِلَيْهِ الرَّسُولُ فَقَالَ لَهُ قَدْ أَمَرْتُ أَنْ يُفْتَحَ لَكَ بَابُ الْمَقْصُورَةِ فَهُوَ أَقْرَبُ لِخُطْوَتِكَ قَالَ فَنَهَضَ أَبِي وَ اعْتَمَدَ عَلَيَّ وَ دَخَلَ عَلَى الْوَالِي وَ قَدْ جَمَعَ فُقَهَاءَ الْمَدِينَةِ ك

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, (It has been narrated) from Ali son of Ja’far asws who said, ‘My brother asws Musa asws said: ‘I asws was standing next to the head of my asws father asws , when a messenger of Ziyad Bin Ubeydulla, the governor of Al-Medina came over. He said, ‘The c

سَأَلَهُ بَعْضُ آلِ زُرَارَةَ عَنْ رَجُلٍ قَطَعَ لِسَانَ رَجُلٍ أَخْرَسَ [قَالَ‌] فَقَالَ إِنْ كَانَ وَلَدَتْهُ أُمُّهُ وَ هُوَ أَخْرَسُ فَعَلَيْهِ ثُلُثُ الدِّيَةِ وَ إِنْ كَانَ لِسَانُهُ ذَهَبَ بِهِ وَجَعٌ أَوْ آفَةٌ بَعْدَ مَا كَانَ يَتَكَلَّمُ فَإِنَّ عَلَى الَّذِي قَطَعَ لِسَانَهُ ثُلُثَ دِيَةِ لِسَانِهِ‌[1] قَالَ وَ كَذَلِكَ الْقَضَاءُ فِي الْعَيْنَيْنِ وَ الْجَوَارِحِ قَالَ هَكَذَا وَجَدْنَاهُ فِي كِتَابِ عَلِ

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, both together from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer, (It has been narrated) from Abu Ja’far asws , said, ‘One of the progeny of Zurara asked him asws about a man who cut the tongue of a mute man. So he asws said: ‘If i

دَخَلَ أَمِيرُ الْمُؤْمِنِينَ ع الْمَسْجِدَ فَاسْتَقْبَلَهُ شَابٌّ يَبْكِي وَ حَوْلَهُ قَوْمٌ يُسْكِتُونَهُ فَقَالَ عَلِيٌّ ع مَا أَبْكَاكَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ شُرَيْحاً قَضَى عَلَيَّ بِقَضِيَّةٍ مَا أَدْرِي مَا هِيَ إِنَّ هَؤُلَاءِ النَّفَرَ خَرَجُوا بِأَبِي مَعَهُمْ فِي السَّفَرِ فَرَجَعُوا وَ لَمْ يَرْجِعْ أَبِي فَسَأَلْتُهُمْ عَنْهُ فَقَالُوا مَاتَ فَسَأَلْتُهُمْ عَنْ مَالِهِ فَقَالُوا مَا تَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Abu Hamza, from Abu Baseer, (It has been narrated) from Abu Ja’far asws having said: ‘Amir Al-Momineen asws entered the Masjid, so a young man came across him crying, and around him was a group calming him down. So Ali asws said: ‘What makes you weep?’

كَتَبَ بُنْدَارُ مَوْلَى إِدْرِيسَ‌ يَا سَيِّدِي نَذَرْتُ أَنْ أَصُومَ كُلَّ يَوْمِ سَبْتٍ فَإِنْ أَنَا لَمْ أَصُمْهُ مَا يَلْزَمُنِي مِنَ الْكَفَّارَةِ فَكَتَبَ وَ قَرَأْتُهُ لَا تَتْرُكْهُ إِلَّا مِنْ عِلَّةٍ وَ لَيْسَ عَلَيْكَ صَوْمُهُ فِي سَفَرٍ وَ لَا مَرَضٍ إِلَّا أَنْ تَكُونَ نَوَيْتَ ذَلِكَ‌[2] وَ إِنْ كُنْتَ أَفْطَرْتَ مِنْهُ مِنْ غَيْرِ عِلَّةٍ فَتَصَدَّقْ بِعَدَدِ كُلِّ يَوْمٍ لِسَبْعَةِ مَسَاكِينَ‌[3] نَس

“Bundar, maxvla of Idris, once wrote, ‘My master, I made a vow and commitment to fast every Saturday; and if I did not fast what is the expiation?’ He (the Imam) wrote and I read it, ‘Do not stop fasting except because of illness, and you do not have to fast when on a journey or during your illness unless you had the i

أَنْ يَصُومَ يَوْمَ الْجُمُعَةِ دَائِماً مَا بَقِيَ فَوَافَقَ ذَلِكَ الْيَوْمُ يَوْمَ عِيدِ فِطْرٍ أَوْ أَضْحًى أَوْ أَيَّامَ التَّشْرِيقِ أَوِ السَّفَرَ أَوْ مَرِضَ هَلْ عَلَيْهِ صَوْمُ ذَلِكَ الْيَوْمِ أَوْ قَضَاؤُهُ أَوْ كَيْفَ يَصْنَعُ يَا سَيِّدِي فَكَتَبَ إِلَيْهِ قَدْ وَضَعَ اللَّهُ عَنْهُ الصِّيَامَ فِي هَذِهِ الْأَيَّامِ كُلِّهَا وَ يَصُومُ يَوْماً بَدَلَ يَوْمٍ إِنْ شَاءَ اللَّهُ وَ كَتَبَ إِلَيْهِ يَسْأَلُ

“My master, a man has made a vow and commitment to fast on Fridays all the time. What happens if such days coincide with the day of ‘Id of Fitr, or Adha’, or days of al-Tashriq or a journey or illness; if he owes to fast on such days or its Qada’ (compensatory fasting) and what must he do, O my master?’ He (the Imam) w

كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع جَمَاعَةً إِذْ دَخَلَ عَلَيْهِ رَجُلٌ مِنْ مَوَالِي أَبِي جَعْفَرٍ ع فَسَلَّمَ عَلَيْهِ ثُمَّ جَلَسَ وَ بَكَى ثُمَّ قَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي كُنْتُ أَعْطَيْتُ اللَّهَ عَهْداً إِنْ عَافَانِيَ اللَّهُ مِنْ شَيْ‌ءٍ كُنْتُ أَخَافُهُ عَلَى نَفْسِي أَنْ أَتَصَدَّقَ بِجَمِيعِ مَا أَمْلِكُ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَافَانِي مِنْهُ وَ قَدْ حَوَّلْتُ عِيَالِي مِنْ مَنْزِلِي

“Once we were with abu ‘Abd Allah (a.s.), in a group when a man came who was of the Mawali of abu Ja‘far (a.s.). He offered Salam (the phrase of offering greeting of peace), sat down, wept and said, I pray to Allah to keep my soul in service for your cause. I made a covenant with Allah that if He gives me recovery from

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ وَ ذُكِرَ هَؤُلَاءِ عِنْدَهُ وَ سُوءُ حَالِ الشِّيعَةِ عِنْدَهُمْ فَقَالَ إِنِّي سِرْتُ مَعَ أَبِي جَعْفَرٍ الْمَنْصُورِ[5] وَ هُوَ فِي مَوْكِبِهِ وَ هُوَ عَلَى فَرَسٍ وَ بَيْنَ يَدَيْهِ خَيْلٌ وَ مِنْ خَلْفِهِ خَيْلٌ وَ أَنَا عَلَى حِمَارٍ إِلَى جَانِبِهِ فَقَالَ لِي يَا أَبَا عَبْدِ اللَّهِ قَدْ كَانَ فَيَنْبَغِي لَكَ أَنْ تَفْرَحَ بِمَا أَعْطَانَا اللَّهُ مِنَ الْقُوَّةِ وَ فَتَحَ لَن

Abu Abdullah (asws) said, and those in his (asws) presence mention the bad condition of the Shiites in his (asws) presence – So he (asws) said: ‘I (asws) was walking with Abu Ja’far Al-Mansour, and he was in his procession, and he was upon a horse and in front him were horsemen and behind him were horsemen, and I (asws

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يُعَوِّذُ بَعْضَ وُلْدِهِ وَ يَقُولُ عَزَمْتُ عَلَيْكِ‌[2] يَا رِيحُ وَ يَا وَجَعُ كَائِناً مَا كُنْتِ بِالْعَزِيمَةِ الَّتِي عَزَمَ بِهَا- عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ ع رَسُولُ رَسُولِ اللَّهِ ص عَلَى جِنِّ وَادِي الصَّبْرَةِ[3] فَأَجَابُوا وَ أَطَاعُوا لَمَّا أَجَبْتِ وَ أَطَعْتِ وَ خَرَجْتِ عَنِ ابْنِي فُلَانٍ ابْنِ ابْنَتِي فُلَانَةَ السَّاعَةَ السَّاعَةَ.

‘I heard Abu Abdullah (asws) seeking refuge for one of his (asws) sons and he (asws) was saying: ‘I (asws) am resolved against you, O wind, and O pain, whatever creature you are, with the determination which Ali (asws) Bin Abu Talib (asws) and the Messenger (saww) of Allah (azwj) held against the Jinn in the valley of

قَالَ مُوسَى ع يَا رَبِّ مِنْ أَيْنَ الدَّاءُ قَالَ مِنِّي قَالَ فَالشِّفَاءُ قَالَ مِنِّي قَالَ فَمَا يَصْنَعُ عِبَادُكَ بِالْمُعَالِجِ قَالَ يَطِيبُ بِأَنْفُسِهِمْ فَيَوْمَئِذٍ سُمِّيَ الْمُعَالِجُ الطَّبِيبَ‌[2].

Abu Abdullah (asws) having said: ‘(Prophet) Musa (as) said: ‘O Lord (azwj)! Where does illness come from?’ He (azwj) Said: “From Me (azwj)”. He said: ‘And the cure?’ He (azwj) Said: “From Me (azwj)”. He said: ‘So what do Your servants do with the healer?’ He (azwj) Said: “They soothe themselves by him”. These days the

مَرِضْتُ بِالْمَدِينَةِ مَرَضاً شَدِيداً فَبَلَغَ ذَلِكَ أَبَا عَبْدِ اللَّهِ ع فَكَتَبَ إِلَيَّ قَدْ بَلَغَنِي عِلَّتُكَ فَاشْتَرِ صَاعاً مِنْ بُرٍّ ثُمَّ اسْتَلْقِ عَلَى قَفَاكَ‌[4] وَ انْثُرْهُ عَلَى صَدْرِكَ كَيْفَمَا انْتَثَرَ وَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الَّذِي إِذَا سَأَلَكَ بِهِ الْمُضْطَرُّ كَشَفْتَ مَا بِهِ مِنْ ضُرٍّ وَ مَكَّنْتَ لَهُ فِي الْأَرْضِ وَ جَعَلْتَهُ خَلِيفَتَكَ عَلَى خَلْقِك

‘I fell ill in Al-Medina with intense illness, and that (news) reached Abu Abdullah (asws). So he (asws) wrote to me: ‘It has reached me (asws) (news of) your illness. Buy one Sa’a of wheat, then lie down on your back and scatter it upon your chest a scattering and say, ‘Our Allah (azwj)! I hereby ask You (azwj) by You

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ ظَهَرَتْ عَلَيْهِ النِّعْمَةُ فَلْيُكْثِرْ ذِكْرَ الْحَمْدُ لِلَّهِ وَ مَنْ كَثُرَتْ هُمُومُهُ فَعَلَيْهِ بِالاسْتِغْفَارِ وَ مَنْ أَلَحَّ عَلَيْهِ الْفَقْرُ فَلْيُكْثِرْ مِنْ قَوْلِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ يَنْفِي عَنْهُ الْفَقْرَ وَ قَالَ فَقَدَ النَّبِيُّ ص رَجُلًا مِنَ الْأَنْصَارِ فَقَالَ مَا غَيَّبَكَ عَنَّا فَقَالَ الْفَقْرُ يَا رَسُولَ الل

Abu Abdullah (asws) has said that the Rasool (saww) Allah (azwj) said; ‘For whom the Blessings appear should frequently mention ‘الْحَمْدُ لِلَّهِ’ ‘Praise be to Allah (azwj)’, and the one who has numerous worries so for him is ‘بِالِاسْتِغْفَارِ’ to seek Forgiveness, and the one who is pressed by the poverty should fr