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كَانَ أَبُو عَبْدِ اللَّهِ ع مُتَّكِئاً عَلَيَّ أَوْ قَالَ عَلَى أَبِي فَلَقِيَهُ عَبَّادُ بْنُ كَثِيرٍ الْبَصْرِيُّ- وَ عَلَيْهِ ثِيَابٌ مَرْوِيَّةٌ[1] حِسَانٌ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ ع إِنَّكَ مِنْ أَهْلِ بَيْتِ النُّبُوَّةِ وَ كَانَ أَبُوكَ وَ كَانَ‌[2] فَمَا هَذِهِ الثِّيَابُ الْمَرْوِيَّةُ عَلَيْكَ فَلَوْ لَبِسْتَ دُونَ هَذِهِ الثِّيَابِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع وَيْلَكَ يَا عَبَّادُ مَنْ حَر

“Once abu ‘Abd Allah (a.s.), was leaning against me or he said, ‘against my father’ when ‘Abbad ibn Kathir al-Basriy met him (the Imam) and he (the Imam) had a dress of fabrics made in Marw (name of place) of fine quality. He (‘Abbad) said, ‘O abu ‘Abd Allah, you are of the family of the Holy Prophet, and your father w

رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع وَ عَلَيْهِ قَمِيصٌ غَلِيظٌ خَشِنٌ تَحْتَ ثِيَابِهِ وَ فَوْقَهَا جُبَّةُ صُوفٍ وَ فَوْقَهَا قَمِيصٌ غَلِيظٌ فَمَسِسْتُهَا فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ النَّاسَ يَكْرَهُونَ لِبَاسَ الصُّوفِ فَقَالَ كَلَّا كَانَ أَبِي مُحَمَّدُ بْنُ عَلِيٍّ ع يَلْبَسُهَا وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَلْبَسُهَا وَ كَانُوا ع يَلْبَسُونَ أَغْلَظَ ثِيَابِهِمْ إِذَا قَامُوا إِلَى الصَّلَاةِ وَ نَحْ

“I saw abu ‘Abd Allah (a.s.), wearing a shirt of rough texture underneath his clothes, over which was a woolen gown over which was a thick shirt and I felt it, and said, ‘I pray to Allah to keep my soul in service for your cause, people dislike wearing wool.’ He (the Imam) said, ‘Not so, my father, Muhammad ibn Ali (a.

سَأَلْتُ الرِّضَا ع عَنِ الرِّيشِ أَ ذَكِيٌّ هُوَ فَقَالَ كَانَ أَبِي ع يَتَوَسَّدُ الرِّيشَ.

‘My father would use a pillow of feathers.’”

أَمَرَنِي أَبُو عَبْدِ اللَّهِ ع أَنْ أَشْتَرِيَ لَهُ إِزَاراً فَقُلْتُ لَهُ إِنِّي لَسْتُ أُصِيبُ إِلَّا وَاسِعاً قَالَ اقْطَعْ مِنْهُ وَ كُفَّهُ‌[3] قَالَ ثُمَّ قَالَ إِنَّ أَبِي قَالَ وَ مَا جَاوَزَ الْكَعْبَيْنِ فَفِي النَّارِ. - مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ‌ مِثْلَهُ.

“Abu ‘Abd Allah (a.s.), once commanded me to buy a loincloth for him. I said that I could only find wide ones. He (the Imam) said, ‘You must cut it and stitch its borders.’ He (the Imam) then said, ‘My father has said, “Whatever of loincloth passes down the ankles is in the fire.’” Muhammad ibn Yahya has narrated from

كَانَ أَبِي يُطِيلُ ذَوَائِبَ نَعْلَيْهِ.

“Abu ‘Abd Allah (a.s.), has said, ‘My father would keep Dhawa’ib (the clump) of his shoes longer.’”

إِنِّي رَأَيْتُ بَنِي هَاشِمٍ يَتَخَتَّمُونَ فِي أَيْمَانِهِمْ فَقَالَ كَانَ أَبِي يَتَخَتَّمُ فِي يَسَارِهِ وَ كَانَ أَفْضَلَهُمْ وَ أَفْقَهَهُمْ‌[1].

“I once asked abu ‘Abd Allah (a.s.), about wearing the ring on the right hand saying, ‘I have seen banu Hashim wearing rings on their right hands.’ He (the Imam) said, ‘My father would wear it on his left hand and he was the most excellent among them with more power of wisdom.’”

قَوَّمُوا خَاتَمَ أَبِي عَبْدِ اللَّهِ ع فَأَخَذَهُ أَبِي مِنْهُمْ بِسَبْعَةٍ قَالَ قُلْتُ بِسَبْعَةِ دَرَاهِمَ قَالَ بِسَبْعَةِ دَنَانِيرَ.

“Abu al-Hassan, al-Rida’ (a.s.), has said, ‘They evaluated the ring of abu ‘Abd Allah (a.s.), and my father bought it for seven.’ I then asked, ‘Was it seven dirham?’ He (the Imam) said, ‘It was seven dinars.’”

كَانَ نَقْشُ خَاتَمِ النَّبِيِّ ص مُحَمَّدٌ رَسُولُ اللَّهِ وَ كَانَ نَقْشُ خَاتَمِ أَمِيرِ الْمُؤْمِنِينَ ع اللَّهُ الْمَلِكُ وَ كَانَ نَقْشُ خَاتَمِ أَبِي ع الْعِزَّةُ لِلَّهِ.

“Abu ‘Abd Allah (a.s.), has said that the engraving on the ring of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘Muhammad is the Messenger of Allah’. The engraving on the ring of ’Amir al-Mu’minin (a.s.), said, ‘Allah is the owner’ and the engrav

قُلْنَا جُعِلْنَا فِدَاكَ أَ يُكْرَهُ أَنْ يَكْتُبَ الرَّجُلُ فِي خَاتَمِهِ غَيْرَ اسْمِهِ وَ اسْمِ أَبِيهِ فَقَالَ فِي خَاتَمِي مَكْتُوبٌ- اللَّهُ خالِقُ كُلِّ شَيْ‌ءٍ وَ فِي خَاتَمِ أَبِي مُحَمَّدِ بْنِ عَلِيٍّ ع وَ كَانَ خَيْرَ مُحَمَّدِيٍّ رَأَيْتُهُ بِعَيْنِي الْعِزَّةُ لِلَّهِ وَ فِي خَاتَمِ عَلِيِّ بْنِ الْحُسَيْنِ ع- الْحَمْدُ لِلَّهِ الْعَلِيِّ الْعَظِيمِ وَ فِي خَاتَمِ الْحَسَنِ وَ الْحُسَيْنِ ع‌ حَسْبِيَ ا

“Once we asked Abu ‘Abd Allah (a.s.), saying, ‘We pray to Allah to keep our souls in service for your cause, is it undesirable to write on one’s ring something other than one’s name and the name of one’s father?’ He (the Imam) said, ‘The writing on my ring says, ‘Allah is the Creator of all things’. On the ring of my f

سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ نَقْشِ خَاتَمِهِ وَ خَاتَمِ أَبِيهِ ع قَالَ نَقْشُ خَاتَمِي- ما شاءَ اللَّهُ لا قُوَّةَ إِلَّا بِاللَّهِ‌ وَ نَقْشُ خَاتَمِ أَبِي‌ حَسْبِيَ اللَّهُ* وَ هُوَ الَّذِي كُنْتُ أَتَخَتَّمُ بِهِ.

‘The engraving on my ring says, ‘It is whatever Allah wants and there is no power except the power of Allah’ and the engraving on the ring of my father said, ‘Allah is sufficient for me’ and it is what I used for my ring.’”

قُلْتُ لَهُ إِنَّا رُوِّينَا فِي الْحَدِيثِ أَنَّ رَسُولَ اللَّهِ ص كَانَ يَسْتَنْجِي وَ خَاتَمُهُ فِي إِصْبَعِهِ وَ كَذَلِكَ كَانَ يَفْعَلُ أَمِيرُ الْمُؤْمِنِينَ ع وَ كَانَ نَقْشُ خَاتَمِ رَسُولِ اللَّهِ ص- مُحَمَّدٌ رَسُولُ اللَّهِ قَالَ صَدَقُوا قُلْتُ فَيَنْبَغِي لَنَا أَنْ نَفْعَلَ قَالَ إِنَّ أُولَئِكَ كَانُوا يَتَخَتَّمُونَ فِي الْيَدِ الْيُمْنَى وَ إِنَّكُمْ أَنْتُمْ تَتَخَتَّمُونَ فِي الْيُسْرَى قَالَ فَسَك

“I once said to Abu al-Hasan, al-Thani (a.s.), ‘We narrate in Hadith that the Messenger of Allah (saww) after using the rest room performed cleansing while wearing his ring on his finger and so also did ’Amir al-Mu’minin. The engraving on the ring of the Messenger of Allah said, ‘Muhammad is the Messenger of Allah’. He

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الذَّهَبِ يُحَلَّى بِهِ الصِّبْيَانُ فَقَالَ إِنَّهُ كَانَ أَبِي ع لَيُحَلِّي وُلْدَهُ وَ نِسَاءَهُ بِالذَّهَبِ وَ الْفِضَّةِ فَلَا بَأْسَ بِهِ.

“I once asked abu ‘Abd Allah (a.s.), about the case of children; if they can use gold as ornaments. He (the Imam) said, ‘My father (a.s.), allowed his children and women to use gold and silver as ornaments, so it is not unlawful.’”

كَانَ نَعْلُ سَيْفِ رَسُولِ اللَّهِ ص وَ قَائِمَتُهُ فِضَّةً وَ كَانَ بَيْنَ ذَلِكَ حَلَقٌ مِنْ فِضَّةٍ وَ لَبِسْتُ دِرْعَ رَسُولِ اللَّهِ ص فَكُنْتُ أَسْحَبُهَا وَ فِيهَا ثَلَاثُ حَلَقَاتِ فِضَّةٍ مِنْ بَيْنِ يَدَيْهَا وَ ثِنْتَانِ مِنْ خَلْفِهَا.

4. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a.s.), has said that Nad (the end of the sheath) al-Qa’imah (the handle) of the sword of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services t

دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع وَ هُوَ جَالِسٌ عَلَى مَتَاعٍ فَجَعَلْتُ أَلْمِسُ الْمَتَاعَ بِيَدِي فَقَالَ هَذَا الَّذِي تَلْمِسُهُ بِيَدِكَ أَرْمَنِيٌّ فَقُلْتُ لَهُ وَ مَا أَنْتَ وَ الْأَرْمَنِيَّ فَقَالَ هَذَا مَتَاعٌ جَاءَتْ بِهِ- أُمُّ عَلِيٍّ امْرَأَةٌ لَهُ فَلَمَّا كَانَ مِنْ قَابِلٍ دَخَلْتُ عَلَيْهِ فَجَعَلْتُ أَلْمِسُ مَا تَحْتِي فَقَالَ كَأَنَّكَ تُرِيدُ أَنْ تَنْظُرَ مَا تَحْتَكَ فَقُلْتُ لَا وَ لَكِنَّ

“I once visited abu Ja‘far (a.s.). He was sitting on a certain furnishing. I kept touching it with my hand. He (the Imam) said, ‘What you are touching is from Armenia.’ I then asked, ‘What do you have to do with Armenia?’ He (the Imam) said, ‘This is what mother of Ali (wife of the Imam) has brought.’ I then visited hi

دَخَلْتُ عَلَى أَبِي إِبْرَاهِيمَ ع وَ فِي يَدِهِ مُشْطُ عَاجٍ يَتَمَشَّطُ بِهِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ عِنْدَنَا بِالْعِرَاقِ مَنْ يَزْعُمُ أَنَّهُ لَا يَحِلُّ التَّمَشُّطُ بِالْعَاجِ قَالَ وَ لِمَ فَقَدْ كَانَ‌ لِأَبِي ع مِنْهَا مُشْطٌ أَوْ مُشْطَانِ ثُمَّ قَالَ تَمَشَّطُوا بِالْعَاجِ فَإِنَّ الْعَاجَ يَذْهَبُ بِالْوَبَاءِ[1].

“I once visited abu Ibrahim (a.s.), and he had an ivory comb in his hand which he used. I said, ‘I pray to Allah to keep my soul in service for your cause, in Iraq there are people with us who think that using ivory comb is not permissible.’ He (the Imam) said, ‘For what reason it can be as you said it is, my father ha

أَبُو جَعْفَرٍ ع‌ الِاكْتِحَالُ بِالْإِثْمِدِ يُطَيِّبُ النَّكْهَةَ وَ يَشُدُّ أَشْفَارَ الْعَيْنِ.

4. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Fadl al-Flashimiy from his father and uncle who have said the following: “Abu Ja’far (a.s.), has said, ‘Applying eye powder with Athmad (antimony) sweetens the fragrance and strengthens the edge of the eyelid.’”

قَالَ رَسُولُ اللَّهِ ص‌ أَوْصَانِي جَبْرَئِيلُ ع بِالسِّوَاكِ حَتَّى خِفْتُ عَلَى أَسْنَانِي.

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Jibril recommend me to brush my te

دَخَلْتُ أَنَا وَ أَبِي وَ جَدِّي وَ عَمِّي حَمَّاماً بِالْمَدِينَةِ فَإِذَا رَجُلٌ فِي بَيْتِ الْمَسْلَخِ فَقَالَ لَنَا مِمَّنِ الْقَوْمُ فَقُلْنَا مِنْ أَهْلِ الْعِرَاقِ فَقَالَ‌ وَ أَيُّ الْعِرَاقِ قُلْنَا كُوفِيُّونَ فَقَالَ مَرْحَباً بِكُمْ يَا أَهْلَ الْكُوفَةِ أَنْتُمُ الشِّعَارُ[1] دُونَ الدِّثَارِ ثُمَّ قَالَ مَا يَمْنَعُكُمْ مِنَ الْأُزُرِ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِ

8. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il ibn Bazi‘ all from Hanan ibn Sadir from his father who has said the following: “My father, grandfather, uncle and I once entered a bathhouse in al-Madinah and t

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَطَّلِي بِالنُّورَةِ فَيَجْعَلُ لَهُ الدَّقِيقَ بِالزَّيْتِ يَلُتُّ بِهِ فَيَمْسَحُ بِهِ بَعْدَ النُّورَةِ لِيَقْطَعَ رِيحَهَا عَنْهُ قَالَ لَا بَأْسَ.

12. Afi ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘ Abd al-Rahman ibn al-Hajj aj who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who applies lime, then mixes flour with oil then rubs it on him after lime to remove its smell. He (the Imam) said, ‘It is not

فِي الرَّجُلِ يَطَّلِي وَ يَتَدَلَّكُ بِالزَّيْتِ وَ الدَّقِيقِ قَالَ لَا بَأْسَ بِهِ.

15. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “About the case of a man who rubs his body with flour and oil after lime, abu al-Hassan (a.s.), has said, ‘It is not har

سَأَلْتُهُ عَنِ الرَّجُلِ يَطَّلِي فَيَبُولُ وَ هُوَ قَائِمٌ قَالَ لَا بَأْسَ بِهِ.

18. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from a man who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who applies lime and urinates standing. He (the Imam) said, ‘It is not harmful. 5 ”

قَالَ رَسُولُ اللَّهِ ص‌ لَا تَغْسِلُوا رُءُوسَكُمْ بِطِينِ مِصْرَ فَإِنَّهُ يَذْهَبُ بِالْغَيْرَةِ وَ يُورِثُ الدِّيَاثَةَ.

25. Ali ibn Ibrahim has narrated from his father from Afi ibn Asbat who has said the following: “Abu al-Hassan, al-Rida’ (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Do not wash your head with the clay of Misr (Eg

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع أَ يَتَجَرَّدُ الرَّجُلُ عِنْدَ صَبِّ الْمَاءِ تُرَى عَوْرَتُهُ أَوْ يُصَبُّ عَلَيْهِ الْمَاءُ أَوْ يَرَى هُوَ عَوْرَةَ النَّاسِ فَقَالَ كَانَ أَبِي يَكْرَهُ ذَلِكَ مِنْ كُلِّ أَحَدٍ[1].

28. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Aban ibn ‘Uthman from ibn abu Ya‘fur who has said the following: “I once asked abu ‘Abd Allah (a.s.), if a nude person during pouring water on him can look at his own private parts, or water can be poured on him or he can look at the

مَنْ كانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يُدْخِلْ حَلِيلَتَهُ الْحَمَّامَ‌[2].

29. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Rifa‘ah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘One who believes in Allah and in the Day of Judgment must not allow his wife to go to a bathhouse.’”

سَأَلْتُ أَبَا جَعْفَرٍ ع أَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَنْهَى عَنْ قِرَاءَةِ الْقُرْآنِ فِي الْحَمَّامِ قَالَ لَا إِنَّمَا نَهَى أَنْ يَقْرَأَ الرَّجُلُ وَ هُوَ عُرْيَانٌ فَأَمَّا إِذَا كَانَ عَلَيْهِ إِزَارٌ فَلَا بَأْسَ.

32. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from ‘Rib‘iy ibn ‘ Abd Allah from Muhammad ibn Muslim who has said the following: “I once asked Abu Ja‘far (a.s.), if ’Amir al-Mu’minin (a.s.) prohibited reading al-Quran in a bathhouse. He (the Imam) said, ’No, however, he prohibited reading while n

فَدَخَلَ ذَاتَ يَوْمٍ الْحَمَّامَ فَتَنَوَّرَ فَلَمَّا أَنْ‌ أُطْبِقَتِ النُّورَةُ عَلَى بَدَنِهِ أَلْقَى الْمِئْزَرَ فَقَالَ لَهُ مَوْلًى لَهُ بِأَبِي أَنْتَ وَ أُمِّي إِنَّكَ لَتُوصِينَا بِالْمِئْزَرِ وَ لُزُومِهِ وَ قَدْ أَلْقَيْتَهُ عَنْ نَفْسِكَ فَقَالَ أَ مَا عَلِمْتَ أَنَّ النُّورَةَ قَدْ أَطْبَقَتِ الْعَوْرَةَ.

"Whoever believes in Allah and the Last Day should not enter the bathhouse except with a waistcloth." One day, he entered the bathhouse and applied lime paste. When the paste covered his body, he removed the waistcloth. His servant said to him, "May my father and mother be your ransom, you advise us to keep the waistcl

قَالَ رَسُولُ اللَّهِ ص‌ لَا يَدْخُلِ الرَّجُلُ مَعَ ابْنِهِ الْحَمَّامَ فَيَنْظُرَ إِلَى عَوْرَتِهِ وَ قَالَ لَيْسَ لِلْوَالِدَيْنِ أَنْ يَنْظُرَا إِلَى عَوْرَةِ الْوَلَدِ وَ لَيْسَ لِلْوَلَدِ أَنْ يَنْظُرَ إِلَى عَوْرَةِ الْوَالِدِ وَ قَالَ لَعَنَ رَسُولُ اللَّهِ ص النَّاظِرَ وَ الْمَنْظُورَ إِلَيْهِ فِي الْحَمَّامِ بِلَا مِئْزَرٍ.

“Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘A man must not enter a bathhouse with his son where he can look at his private parts.’ He (the Imam) said, ‘Parents cannot look at the private parts of

كَانَ أَبِي مُوسَى بْنُ جَعْفَرٍ ع إِذَا أَرَادَ دُخُولَ الْحَمَّامِ أَمَرَ أَنْ يُوقَدَ لَهُ عَلَيْهِ ثَلَاثاً وَ كَانَ لَا يُمْكِنُهُ دُخُولُهُ حَتَّى يَدْخُلَهُ السُّودَانُ فَيُلْقُونَ لَهُ اللُّبُودَ فَإِذَا دَخَلَهُ فَمَرَّةً قَاعِدٌ وَ مَرَّةً قَائِمٌ فَخَرَجَ يَوْماً مِنَ الْحَمَّامِ فَاسْتَقْبَلَهُ رَجُلٌ مِنْ آلِ الزُّبَيْرِ يُقَالُ لَهُ كُنَيْدٌ وَ بِيَدِهِ أَثَرُ حِنَّاءٍ فَقَالَ مَا هَذَا الْأَثَرُ بِيَدِ

‘When my father, Musa ibn Ja‘far, ‘Alayhim al-Salam, wanted to take a bath, he asked to fire the bathhouse for him by three (people). He could not enter the bathhouse until the servants spread for him the felt on the floor (because of heat). When he entered the bathhouse, he sat once, then stood up once. One day when h

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمِسْكِ هَلْ يَجُوزُ اشْتِمَامُهُ فَقَالَ إِنَّا لَنَشَمُّهُ.

5. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from al-Muttalib ibn Ziyad from abu Bakr ibn ‘Abd Allah al-Ash‘ariy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about smelling musk. He (the Imam) said, ‘We smell it.’”

قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ع مَا تَقُولُ فِي الْمِسْكِ فَقَالَ إِنَّ أَبِي أَمَرَ فَعُمِلَ لَهُ مِسْكٌ فِي بَانٍ‌[4] بِسَبْعِمِائَةِ دِرْهَمٍ فَكَتَبَ إِلَيْهِ الْفَضْلُ بْنُ سَهْلٍ يُخْبِرُهُ أَنَّ النَّاسَ يَعِيبُونَ ذَلِكَ فَكَتَبَ إِلَيْهِ يَا فَضْلُ‌ أَ مَا عَلِمْتَ أَنَّ يُوسُفَ ع وَ هُوَ نَبِيٌّ كَانَ يَلْبَسُ الدِّيبَاجَ مُزَرَّراً بِالذَّهَبِ وَ يَجْلِسُ عَلَى كَرَاسِيِّ الذَّهَبِ وَ لَمْ يَنْقُصْ ذَل

“I once asked abu Ja‘far (a.s.), about musk. He (the Imam) said, ‘My father once commanded to prepare for him musk in frankincense for seven hundred dirham. Fadl ibn Sahl then informed him (the Imam) that people scorn it. He (the Imam) wrote to him saying, ‘O Fadl, did you not know that Yusuf ‘Alayhi al-Salam, a Prophe

إِنَّ أَبَا الْحَسَنِ ع اشْتَرَى دَاراً وَ أَمَرَ مَوْلًى لَهُ أَنْ يَتَحَوَّلَ إِلَيْهَا وَ قَالَ إِنَّ مَنْزِلَكَ ضَيِّقٌ فَقَالَ قَدْ أَحْدَثَ هَذِهِ الدَّارَ أَبِي فَقَالَ أَبُو الْحَسَنِ ع إِنْ كَانَ أَبُوكَ أَحْمَقَ يَنْبَغِي أَنْ تَكُونَ مِثْلَهُ‌[2].

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Mu’ammar ibn Khallad who has said the following: “Abu al-Hassan (a.s.), purchased a house and instructed one of his Mawla’ to move in saying, ‘Your house is congested.’ He said, ‘My father has established this house.’ He (the Imam) said, ‘If your

سَأَلَ رَجُلٌ الرِّضَا ع عَنِ الزَّوْجِ مِنَ الْحَمَامِ يُفْرِخُ عِنْدَهُ يَتَزَوَّجُ الطَّيْرُ أُمَّهُ وَ ابْنَتَهُ قَالَ لَا بَأْسَ بِمَا كَانَ بَيْنَ الْبَهَائِمِ.

“Once a man asked al-Rida’ (a.s.), about a pair of pigeons which hatched chicks with him; if a bird can mate a mother bird or daughter bird. He (the Imam) said, ‘It is not harmful with what is in animals.’”

كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع رَجُلٌ دَعَاهُ وَالِدُهُ إِلَى قَبُولِ وَصِيَّتِهِ هَلْ لَهُ أَنْ يَمْتَنِعَ مِنْ قَبُولِ وَصِيَّتِهِ فَوَقَّعَ ع لَيْسَ لَهُ أَنْ يَمْتَنِعَ.

“I once wrote to abu al-Hassan (a.s.), about the case of a man who asks his father to accept his appointment as the executor of his will; if he can refuse to accept the appointment. He (the Imam) signed the answer that said, ‘He cannot refuse.’”

سَأَلْتُهُ عَنِ الْوَصِيَّةِ لِلْوَارِثِ فَقَالَ تَجُوزُ قَالَ ثُمَّ تَلَا هَذِهِ الْآيَةَ- إِنْ تَرَكَ خَيْراً الْوَصِيَّةُ لِلْوالِدَيْنِ وَ الْأَقْرَبِينَ‌.

“I once asked abu Ja‘far (a.s.), about making a will for the heir. He (the Imam) said, ‘It is permissible.’ He (the Imam) then recited this verse. ‘If he leaves good things the will is for parents and relatives.’”

كَتَبَ أَبُو جَعْفَرٍ ع إِلَى جَعْفَرٍ وَ مُوسَى وَ فِيمَا أَمَرْتُكُمَا مِنَ الْإِشْهَادِ بِكَذَا وَ كَذَا نَجَاةٌ لَكُمَا فِي آخِرَتِكُمَا وَ إِنْفَاذٌ لِمَا أَوْصَى بِهِ أَبَوَاكُمَا وَ بِرٌّ مِنْكُمَا لَهُمَا وَ احْذَرَا أَنْ لَا تَكُونَا بَدَّلْتُمَا وَصِيَّتَهُمَا وَ لَا غَيَّرْتُمَاهَا عَنْ حَالِهَا لِأَنَّهُمَا قَدْ خَرَجَا مِنْ ذَلِكَ رَضِيَ اللَّهُ عَنْهُمَا وَ صَارَ ذَلِكَ فِي رِقَابِكُمَا وَ قَدْ قَالَ ال

3. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Mahziyar from who has narrated the following: “Abu Ja‘far, Alayhi al-Salam, wrote to Ja‘far and Musa, this instruction. ‘In the matter of my commanding you to appoint witnesses to so and so issues; it is because it is for your safety and protectio

أَنَّ رَجُلًا كَانَ بِهَمَذَانَ ذَكَرَ أَنَّ أَبَاهُ مَاتَ وَ كَانَ لَا يَعْرِفُ هَذَا الْأَمْرَ فَأَوْصَى بِوَصِيَّةٍ عِنْدَ الْمَوْتِ وَ أَوْصَى أَنْ يُعْطَى شَيْ‌ءٌ فِي سَبِيلِ اللَّهِ فَسُئِلَ عَنْهُ أَبُو عَبْدِ اللَّهِ ع كَيْفَ يُفْعَلُ بِهِ فَأَخْبَرْنَاهُ أَنَّهُ كَانَ لَا يَعْرِفُ هَذَا الْأَمْرَ فَقَالَ لَوْ أَنَّ رَجُلًا أَوْصَى إِلَيَّ أَنْ أَضَعَ فِي يَهُودِيٍّ أَوْ نَصْرَانِيٍّ لَوَضَعْتُهُ فِيهِمَا إِن

4. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid from Yunus ibn Ya’qub who has narrated the following: “A man of Hamadan has said that his father died but he did not know this fact (the Divine Authority of A’immah). He made a will when he was about to die to give something in the w

قُلْتُ لَهُ إِنَّ عَلْقَمَةَ بْنَ مُحَمَّدٍ أَوْصَانِي أَنْ أُعْتِقَ عَنْهُ رَقَبَةً فَأَعْتَقْتُ عَنْهُ امْرَأَةٌّأَ فَتُجْزِيهِ أَوْ أُعْتِقُ عَنْهُ مِنْ مَالِي قَالَ يُجْزِيهِ ثُمَّ قَالَ لِي إِنَّ فَاطِمَةَ أُمَّ ابْنِي أَوْصَتْ أَنْ أُعْتِقَ عَنْهَا رَقَبَةً فَأَعْتَقْتُ عَنْهَا امْرَأَةً[2].

“I once said to abu ‘Abd Allah (a.s.), ‘’Alqamah ibn Muhammad has made a will that I must set free a slave for him, and I set free for him a woman: if this is sufficient or must I set free for him from my own property.’ He (the Imam) said, ‘It is sufficient.’ He (the Imam) then said to me, ‘Fatimah, mother of my son, m

سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلٍ مَاتَ وَ لَهُ عَلَيَّ دَيْنٌ وَ خَلَّفَ وُلْداً رِجَالًا وَ نِسَاءً وَ صِبْيَاناً فَجَاءَ رَجُلٌ مِنْهُمْ فَقَالَ أَنْتَ فِي حِلٍّ مِمَّا لِأَبِي عَلَيْكَ مِنْ حِصَّتِي وَ أَنْتَ فِي حِلٍّ مِمَّا لِإِخْوَتِي وَ أَخَوَاتِي وَ أَنَا ضَامِنٌ لِرِضَاهُمْ عَنْكَ قَالَ تَكُونُ فِي سَعَةٍ مِنْ ذَلِكَ وَ حِلٍّ قُلْتُ فَإِنْ لَمْ يُعْطِهِمْ قَالَ كَانَ ذَلِكَ فِي عُنُقِهِ قُلْتُ فَإِنْ ر

“I once asked abu al-Hassan (a.s.), about the case of a man who dies and I owe him a certain amount of money. He has left behind children, male, female, and smaller children. One of them once came to me and said, ‘You are free of the responsibility of what you owed to my father as much as my share is concerned and you

نَسَخْتُ مِنْ كِتَابٍ بِخَطِّ أَبِي الْحَسَنِ ع فُلَانٌ مَوْلَاكَ تُوُفِّيَ ابْنُ أَخٍ لَهُ وَ تَرَكَ أُمَّ وَلَدٍ لَهُ لَيْسَ لَهَا وَلَدٌ فَأَوْصَى لَهَا بِأَلْفٍ هَلْ تَجُوزُ الْوَصِيَّةُ وَ هَلْ يَقَعُ عَلَيْهَا عِتْقٌ وَ مَا حَالُهَا رَأْيُكَ فَدَتْكَ نَفْسِي فَكَتَبَ ع تُعْتَقُ فِي الثُّلُثِ وَ لَهَا الْوَصِيَّةُ.

“I once copied the following from a book with the handwriting of abu al-Hassan (a.s.). It said, ’So and so, your Maxvla’ (friend), has died leaving behind a son of his brother, a mother of his child who does not have a child but he has assigned in his will one thousand for her; if such will is lawful and if freedom app

كَتَبْتُ إِلَيْهِ فِي رَجُلٍ مَاتَ وَ لَهُ أُمُّ وَلَدٍ وَ قَدْ جَعَلَ لَهَا شَيْئاً فِي حَيَاتِهِ ثُمَّ مَاتَ قَالَ فَكَتَبَ لَهَا مَا أَثَابَهَا بِهِ سَيِّدُهَا فِي حَيَاتِهِ مَعْرُوفٌ ذَلِكَ لَهَا تُقْبَلُ عَلَى ذَلِكَ شَهَادَةُ الرَّجُلِ وَ الْمَرْأَةِ وَ الْخَادِمِ غَيْرِ الْمُتَّهَمِينَ.

“I once wrote to abu al-Hassan, before this abu al-Hassan (a.s.), about the case of a man who died and left behind a mother of child for whom he willed something in his lifetime, then died. He (the Imam) wrote, ‘She can have what her master had given her in his lifetime in an acceptable manner. The testimony of both ma

تُعْتَقُ فِي الثُّلُثِ وَ لَهَا الْوَصِيَّةُ.

“About the case of the mother of a child, when her master dies who has made a will for her, abu al- Hassan, al-Rida’ (a.s.), has said, ‘She becomes free in one-third and the will belongs to her.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ رَجُلٍ كَانَتْ لَهُ أُمُّ وَلَدٍ وَ لَهُ مِنْهَا غُلَامٌ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ أَوْصَى لَهَا بِأَلْفَيْ دِرْهَمٍ أَوْ بِأَكْثَرَ لِلْوَرَثَةِ أَنْ يَسْتَرِقُّوهَا قَالَ فَقَالَ لَا بَلْ تُعْتَقُ مِنْ ثُلُثِ الْمَيِّتِ وَ تُعْطَى مَا أَوْصَى لَهَا بِهِ. وَ- فِي كِتَابِ الْعَبَّاسِ‌ تُعْتَقُ مِنْ نَصِيبِ ابْنِهَا وَ تُعْطَى مِنْ ثُلُثِهِ مَا أَوْصَى لَهَا بِهِ.

“I once asked abu ’Abd Allah (a.s.), about the case of a man who had a mother of a child from whom he had a boy; and at the time of his death, willed for her two thousand or more; if the heirs can keep her as a slave-girl. He (the Imam) said, ‘No, they cannot keep her as a slave. She becomes free in one-third of the le

فِي الرَّجُلِ يَتَصَدَّقُ عَلَى وُلْدٍ قَدْ أَدْرَكُوا إِذَا لَمْ يَقْبِضُوا حَتَّى يَمُوتَ فَهُوَ مِيرَاثٌ فَإِنْ تَصَدَّقَ عَلَى مَنْ لَمْ يُدْرِكْ مِنْ وُلْدِهِ فَهُوَ جَائِزٌ لِأَنَّ وَالِدَهُ هُوَ الَّذِي يَلِي أَمْرَهُ وَ قَالَ لَا يَرْجِعُ فِي الصَّدَقَةِ إِذَا ابْتَغَى بِهَا وَجْهَ اللَّهِ عَزَّ وَ جَلَّ وَ قَالَ الْهِبَةُ وَ النِّحْلَةُ يَرْجِعُ فِيهَا إِنْ شَاءَ حِيزَتْ أَوْ لَمْ تُحَزْ إِلَّا لِذِي رَحِمٍ

“This is about the case of a man who gives charity to his grown up (mature) children. They do not take possession until he dies. Abu Ja’far (a.s.), has said, ‘It remains as part of the legacy; but if he gives it as charity to his small children, then it (giving such charity) is permissible; their father is the one who

سَأَلْتُهُ عَنْ رَجُلٍ أَعْطَى أُمَّهُ عَطِيَّةً فَمَاتَتْ وَ كَانَتْ قَدْ قَبَضَتِ الَّذِي أَعْطَاهَا وَ بَانَتْ بِهِ‌[2] قَالَ هُوَ وَ الْوَرَثَةُ فِيهَا سَوَاءٌ.

“I once asked him (the Imam) (a.s.), about the case of a man who gives a gift to his mother and she dies. She had taken the gift away from him in her possession. He (the Imam) said, ‘He and the other heirs are the same in dealing with that item.’”

قُلْتُ لِأَبِي الْحَسَنِ ع إِنَّ أُمِّي تَصَدَّقَتْ عَلَيَّ بِدَارٍ لَهَا أَوْ قَالَ بِنَصِيبٍ لَهَا فِي دَارٍ فَقَالَتْ لِيَ اسْتَوْثِقْ لِنَفْسِكَ‌[1] فَكَتَبْتُ عَلَيْهَا أَنِّي اشْتَرَيْتُ وَ أَنَّهَا قَدْ بَاعَتْنِي وَ قَبَضَتِ الثَّمَنَ فَلَمَّا مَاتَتْ قَالَ الْوَرَثَةُ احْلِفْ أَنَّكَ اشْتَرَيْتَ وَ نَقَدْتَ الثَّمَنَ فَإِنْ حَلَفْتُ لَهُمْ أَخَذْتُهُ وَ إِنْ لَمْ أَحْلِفْ لَهُمْ لَمْ يُعْطُونِي شَيْئاً قَالَ

“I once said to abu al-Hassan (a.s.), that my mother gave me the house that belonged to her - or he said her share in a house - and told me to register it in my name. I then wrote that I have bought it from her. She has sold it to me and has received the payment. When she died, the heirs asked me to take an oath that I

تَصَدَّقَ أَبِي عَلَيَّ بِدَارٍ وَ قَبَضْتُهَا ثُمَّ وُلِدَ لَهُ بَعْدَ ذَلِكَ أَوْلَادٌ فَأَرَادَ أَنْ يَأْخُذَهَا مِنِّي وَ يَتَصَدَّقَ بِهَا عَلَيْهِمْ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ ذَلِكَ وَ أَخْبَرْتُهُ بِالْقِصَّةِ فَقَالَ لَا تُعْطِهَا إِيَّاهُ قُلْتُ فَإِنَّهُ إِذاً يُخَاصِمُنِي قَالَ فَخَاصِمْهُ وَ لَا تَرْفَعْ صَوْتَكَ عَلَى صَوْتِهِ.

“My father gave a house as charity to me and I took possession thereof but thereafter other children were born to him and he wanted to take the house back from me to give it to them. I explained the story to abu ‘Abd Allah (a.s.), who said, ‘Do not give it to him.’ I then said, ‘He will dispute it with me.’ He (the Ima

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ وَقَفَ غَلَّةً لَهُ عَلَى قَرَابَةٍ مِنْ أَبِيهِ وَ قَرَابَةٍ مِنْ أُمِّهِ وَ أَوْصَى لِرَجُلٍ وَ لِعَقِبِهِ مِنْ تِلْكَ الْغَلَّةِ لَيْسَ بَيْنَهُ وَ بَيْنَهُ قَرَابَةٌ بِثَلَاثِمِائَةِ دِرْهَمٍ فِي كُلِّ سَنَةٍ وَ يُقْسَمُ الْبَاقِي عَلَى قَرَابَتِهِ مِنْ أَبِيهِ وَ قَرَابَتِهِ مِنْ أُمِّهِ قَالَ جَائِزٌ لِلَّذِي أُوصِيَ لَهُ بِذَلِكَ قُلْتُ أَ رَأَيْتَ إِنْ لَمْ يَخْرُجْ

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who endowed an asset that belonged to him for his relatives from his father’s side as well as for those from his mother’s side. He assigned from the same asset three hundred dirham every year in his will for a man and his heirs with whom he had no relationshi

كَتَبْتُ إِلَيْهِ يَعْنِي أَبَا الْحَسَنِ ع جُعِلْتُ فِدَاكَ لَيْسَ لِي وَلَدٌ وَ لِي ضِيَاعٌ وَرِثْتُهَا مِنْ أَبِي وَ بَعْضُهَا اسْتَفَدْتُهَا وَ لَا آمَنُ الْحَدَثَانَ فَإِنْ لَمْ يَكُنْ لِي وَلَدٌ وَ حَدَثَ بِي حَدَثٌ فَمَا تَرَى جُعِلْتُ فِدَاكَ لِي أَنْ أُوقِفَ بَعْضَهَا عَلَى فُقَرَاءِ إِخْوَانِي وَ الْمُسْتَضْعَفِينَ أَوْ أَبِيعَهَا وَ أَتَصَدَّقَ بِثَمَنِهَا فِي حَيَاتِي عَلَيْهِمْ فَإِنِّي أَتَخَوَّفُ أَنْ

“I once wrote to him (the Imam), abu al-Hassan (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, I do not have any children and I have assets that I inherited from my father and myself earned a certain amount, but I do not feel safe from something happening. If something happens to me and I ha

سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ دَاراً سُكْنَى لِرَجُلٍ إِبَّانَ حَيَاتِهِ أَوْ جَعَلَهَا لَهُ وَ لِعَقِبِهِ مِنْ بَعْدِهِ قَالَ هِيَ لَهُ وَ لِعَقِبِهِ مِنْ بَعْدِهِ كَمَا شَرَطَ قُلْتُ فَإِنِ احْتَاجَ يَبِيعُهَا قَالَ نَعَمْ قُلْتُ فَيَنْقُضُ بَيْعُهُ الدَّارَ السُّكْنَى قَالَ لَا يَنْقُضُ الْبَيْعُ السُّكْنَى كَذَلِكَ سَمِعْتُ أَبِي ع يَقُولُ قَالَ أَبُو جَعْفَرٍ ع لَا يَنْقُضُ الْبَيْعُ الْإِجَارَةَ وَ لَا السُّكْن

“I once asked abu al-Hassan, Musa (a.s.), about the case of a man who has given a house to a man to live in for his lifetime, or it is for him and those whom he leaves behind, as the condition may be. I then said, ‘If needed can he then sell it?’ He (the Imam) said, ‘Yes, he can do so.’ I then asked, ‘Does such a sale

يَجُوزُ عَلَيْهِ شَهَادَتُهُ وَ لَا يُغْرَمُ وَ يُسْتَسْعَى الْغُلَامُ فِيمَا كَانَ لِغَيْرِهِ مِنَ الْوَرَثَةِ[3].

“About the case of a man who dies and leaves behind a slave and certain ones of his children testify that their father had freed the slave. He (the Imam) said, ‘His testimony is permissible, he is not required to compensate and the slave is not required to work to pay for his freedom from the other heirs.’”