Remembrance of Allah

أَنَّهُ وَفَدَ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ فَأَبْطَأَ عَلَيْهِ الْإِذْنُ حَتَّى اغْتَمَّ وَ كَانَ لَهُ حَاجِبٌ كَثِيرُ الدُّنْيَا وَ لَا يُولَدُ لَهُ فَدَنَا مِنْهُ أَبُو جَعْفَرٍ ع فَقَالَ لَهُ هَلْ لَكَ أَنْ تُوصِلَنِي إِلَى هِشَامٍ وَ أُعَلِّمَكَ دُعَاءً[3] يُولَدُ لَكَ قَالَ نَعَمْ فَأَوْصَلَهُ إِلَى هِشَامٍ وَ قَضَى لَهُ جَمِيعَ حَوَائِجِهِ قَالَ فَلَمَّا فَرَغَ قَالَ لَهُ الْحَاجِبُ جُعِلْتُ فِدَاكَ الد

“Abu Ja‘far (a.s.), has said, ‘Once I wanted to visit Hisham ibn ‘Abd al-Malik but permission for a meeting was delayed and I felt worried.’ He ‘Abd al-Malik had a guard who was wealthy but had no children. Abu Ja‘far (a.s.), asked him, ‘If you can arrange a meeting with Hisham I will teach you a prayer and you will ha

قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ‌ قَالَ أَبُو جَعْفَرٍ ع إِنَّ النُّطْفَةَ تَكُونُ فِي الرَّحِمِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً أَرْبَعِينَ يَوْماً فَإِذَا كَمَلَ أَرْبَعَةُ أَشْهُرٍ بَعَثَ اللَّهُ مَلَكَيْنِ خَلَّاقَيْنِ‌[1] فَيَقُولَانِ يَا رَبِّ مَا تَخْلُقُ ذَكَراً أَوْ أُنْثَى فَيُؤْمَرَانِ فَيَقُولَانِ يَا رَبِّ شَقِيّاً أَوْ سَعِيداً فَيُؤ

Abu Ja'far (al-Baqir) (as) said: "Sperm in the womb after forty days becomes a clot, and then after another forty days becomes a fetus. When four months pass by, Allah sends two creating angels and they ask, “Oh Lord, what do You want to create, male or female?". They are then commanded accordingly. Then they ask, "Oh

سَأَلْتُهُ عَنِ الْعَقِيقَةِ فَقَالَ فِي الذَّكَرِ وَ الْأُنْثَى سَوَاءٌ.

‘It is the same for both male and female.”’

إِذَا كَانَ يَوْمُ السَّابِعِ وَ قَدْ وُلِدَ لِأَحَدِكُمْ غُلَامٌ أَوْ جَارِيَةٌ فَلْيَعُقَّ عَنْهُ كَبْشاً عَنِ الذَّكَرِ ذَكَراً وَ عَنِ الْأُنْثَى مِثْلَ ذَلِكَ‌[2] عُقُّوا عَنْهُ وَ أَطْعِمُوا الْقَابِلَةَ مِنَ الْعَقِيقَةِ وَ سَمُّوهُ يَوْمَ السَّابِعِ.

“When it is the seventh day of childbirth in your home, a boy or a girl you must offer an Aqiqah in the form of slaughtering a ram for a boy and an ewe for a girl. When you offer an Aqiqah for him, feed al-Qabilah (the special nurse, doctor) thereof. You can give the child a name on the seventh day.’”

كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ‌ إِذَا كَانَ الْغُلَامُ مُلْتَاثَ الْأُدْرَةِ[2] صَغِيرَ الذَّكَرِ سَاكِنَ النَّظَرِ فَهُوَ مِمَّنْ يُرْجَى خَيْرُهُ وَ يُؤْمَنُ شَرُّهُ قَالَ وَ إِذَا كَانَ الْغُلَامُ شَدِيدَ الْأُدْرَةِ كَبِيرَ الذَّكَرِ حَادَّ النَّظَرِ فَهُوَ مِمَّنْ لَا يُرْجَى خَيْرُهُ وَ يُؤْمَنُ شَرُّهُ.

“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin has said, ’If a boy’s scrotum is relaxed, his penis is small, his eyes are relaxed; then there is hope for goodness to come from him, as well as hope in safety from his evil. On the other hand if a boy whose scrotum is hard, his penis is large and has piercing eye

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَقُولُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُخْتِي أَوْ عَمَّتِي أَوْ خَالَتِي قَالَ فَقَالَ إِنَّمَا ذَكَرَ اللَّهُ الْأُمَّهَاتِ وَ إِنَّ هَذَا لَحَرَامٌ.

‘You are like the back of my sister, maternal or paternal aunt.’ He (the Imam) said, ‘Allah has mentioned the mothers, this certainly is unlawful. ’”

بَيْنَا نَحْنُ قُعُودٌ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ مَرَّ رَجُلٌ بِيَدِهِ خُطَّافٌ مَذْبُوحٌ فَوَثَبَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ ع حَتَّى أَخَذَهُ مِنْ يَدِهِ ثُمَّ دَحَا بِهِ الْأَرْضَ‌[4] فَقَالَ ع أَ عَالِمُكُمْ أَمَرَكُمْ بِهَذَا أَمْ فَقِيهُكُمْ أَخْبَرَنِي أَبِي عَنْ جَدِّي أَنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ قَتْلِ السِّتَّةِ مِنْهَا الْخُطَّافُ وَ قَالَ إِنَّ دَوَرَانَهُ فِي السَّمَاءِ أَسَفاً لِمَا ف

“As we were sitting with abu ‘Abd Allah (a.s.), a man passed by with a slaughtered khuttaf in his hand. Abu ‘Abd Allah (a.s.), quickly got up, took it from his hand and threw it away saying, ’Has your scholar or your faqih commanded you to kill it? My father narrated to me from my grandfather that the Messenger of Alla

لَا تَأْكُلُوا الْقُنْبُرَةَ وَ لَا تَسُبُّوهَا وَ لَا تُعْطُوهَا الصِّبْيَانَ يَلْعَبُونَ بِهَا فَإِنَّهَا كَثِيرَةُ التَّسْبِيحِ لِلَّهِ تَعَالَى وَ تَسْبِيحُهَا لَعَنَ اللَّهُ مُبْغِضِي آلِ مُحَمَّدٍ ع.

’Do not use lark for food, do not abuse it and do not give it to children to play with; it says Tasbih a great deal and it is, ‘O Allah, condemn those who hate Muhammad and his family, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.’”

سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ‌ لَا تَقْتُلُوا الْقُنْبُرَةَ وَ لَا تَأْكُلُوا لَحْمَهَا فَإِنَّهَا كَثِيرَةُ التَّسْبِيحِ تَقُولُ فِي آخِرِ تَسْبِيحِهَا لَعَنَ اللَّهُ مُبْغِضِي آلِ مُحَمَّدٍ ع.

“I once heard abu al-Hassan, al-Rida’ (a.s.), saying, ’Do not kill the lark and do not use its flesh for food, because it says a great deal of Tasbih (Allah is free of all defects) and at the end it says, ‘May Allah condemn those who hate the family of Muhammad, ‘Alayhim al-Salam.’”

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‌ الْقُنْزُعَةُ[2] الَّتِي عَلَى رَأْسِ الْقُنْبُرَةِ مِنْ مَسْحَةِ سُلَيْمَانَ بْنِ دَاوُدَ وَ ذَلِكَ أَنَّ الذَّكَرَ أَرَادَ أَنْ يَسْفَدَ أُنْثَاهُ‌[3] فَامْتَنَعَتْ عَلَيْهِ فَقَالَ لَهَا لَا تَمْتَنِعِي فَمَا أُرِيدُ إِلَّا أَنْ يُخْرِجَ اللَّهُ عَزَّ وَ جَلَّ مِنِّي نَسَمَةً تُذْكَرُ بِهِ فَأَجَابَتْهُ إِلَى مَا طَلَبَ فَلَمَّا أَرَادَتْ أَنْ تَبِيضَ قَالَ لَهَا أَيْنَ تُرِيدِينَ

4. Muhammad ibn al-Hassan and Ali ibn Ibrahim al-Hashimiy have narrated from certain persons of our people from Sulayman al- Ja‘fariy who has said the following: “Abu al-Hassan, al-Rida’ (a.s.), has said that Ali ibn al-Husayn, has said, ‘The crest on the head of lark is because of wiping of Solomon ibn David (a.s.). I

سَأَلْتُهُ ع عَنْ رَجُلٍ ذَبَحَ فَسَبَّحَ أَوْ كَبَّرَ أَوْ هَلَّلَ أَوْ حَمِدَ اللَّهَ عَزَّ وَ جَلَّ قَالَ هَذَا كُلُّهُ مِنْ أَسْمَاءِ اللَّهِ عَزَّ وَ جَلَّ وَ لَا بَأْسَ بِهِ.

“I once asked him (the Imam) (a.s.), about the case of a man who slaughters an animal but he says Tasbih (Allah is free of all defects) or Takbir (Allah is great beyond description) or Tahlil, (no one deserves worship except Allah) or Tahmid, (all praise belongs to Allah). He (the Imam) said, ‘All these are names of Al

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

قَالَ: مَنْ ذَكَرَ اللَّهَ عَزَّ وَ جَلَّ عَلَى الطَّعَامِ لَمْ يُسْأَلْ عَنْ نَعِيمِ ذَلِكَ أَبَداً.

“He (the Imam) (a.s.), has said, ’One who mentions the name of Allah, most Majestic, most Glorious, on food, he will never be asked any questions about that blessing.’”

سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‌ أَكْلُ الْجَزَرِ يُسَخِّنُ الْكُلْيَتَيْنِ وَ يَنْصِبُ الذَّكَرَ قَالَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ آكُلُهُ وَ لَيْسَ لِي أَسْنَانٌ قَالَ فَقَالَ لِي مُرِ الْجَارِيَةَ تَسْلُقُهُ وَ كُلْهُ‌[1].

’Eating carrot warms up the kidneys and causes erection.’ He (the narrator) has said that he asked, ‘I pray to Allah to keep my soul in service for your cause, how should I eat it when I have no teeth?’ He (the Imam) said, ’Order the girl to boil it, then eat.’”

إِذَا شَرِبَ أَحَدُكُمُ الْمَاءَ فَقَالَ- بِسْمِ اللَّهِ ثُمَّ شَرِبَ ثُمَّ قَطَعَهُ فَقَالَ الْحَمْدُ لِلَّهِ ثُمَّ شَرِبَ فَقَالَ بِسْمِ اللَّهِ ثُمَّ قَطَعَهُ فَقَالَ الْحَمْدُ لِلَّهِ ثُمَّ شَرِبَ فَقَالَ بِسْمِ اللَّهِ ثُمَّ قَطَعَهُ فَقَالَ الْحَمْدُ لِلَّهِ سَبَّحَ ذَلِكَ الْمَاءُ لَهُ مَا دَامَ فِي بَطْنِهِ إِلَى أَنْ يَخْرُجَ.

‘If one of you drinks water, and says , ‘In the name of Allah,’ then drinks, then stops and say, ‘All praise belongs to Allah,’ He then drinks and says, ‘In the name of Allah’ then stops, and says, ‘All praise belongs to Allah’ then drinks and says, ‘In the name of Allah’ then stops and says, ‘All praise belongs to All

أَنَّ الْإِثْمَ مِمَّا يَنْبَغِي‌ اجْتِنَابُهُ وَ لَا يَحْمِلُ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمْ مِنْ كُلِّ طَرِيقٍ لِأَنَّهُ قَالَ‌ وَ مَنافِعُ لِلنَّاسِ‌ ثُمَّ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ آيَةً أُخْرَى- إِنَّمَا الْخَمْرُ وَ الْمَيْسِرُ وَ الْأَنْصابُ وَ الْأَزْلامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ‌[1] فَكَانَتْ هَذِهِ الْآيَةُ أَشَدَّ مِنَ الْأُولَى وَ أَغْلَظَ فِي التَّحْر

2. Certain persons of our people have, in mursal manner, narrated the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘The first thing about the unlawfulness of wine is in the words of Allah, most Majestic, most Glorious, “They ask you about wine and gambling. Say, ‘There is great sin in them and benefits for pe

جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ع فَقَالَ يَا أَبَا جَعْفَرٍ مَا تَقُولُ فِي الشِّطْرَنْجِ الَّتِي يَلْعَبُ بِهَا النَّاسُ فَقَالَ أَخْبَرَنِي أَبِي عَلِيُّ بْنُ الْحُسَيْنِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَ نَاطِقاً فَكَانَ مَنْطِقُهُ لِغَيْرِ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ كَانَ لَاغِياً وَ مَنْ كَانَ صَامِتاً فَكَانَ صَمْتُهُ لِغَيْرِ ذِكْرِ اللَّ

“Al-Rida’ (a.s.), has said, that once a man came to abu Ja‘far (a.s.), and said, ‘O Abu Ja‘far, what do you say about chess with which people play?’ He (the Imam) said, ‘My father Ali ibn al-Husayn narrated to me from al-Husayn ibn Ali from ’Amir al-Mu’minin (a.s.). He (the Imam) has said that the Messenger of Allah (a

مَا لَكَ وَ لِلنَّعْلِ السَّوْدَاءِ أَ مَا عَلِمْتَ أَنَّهَا تُضِرُّ بِالْبَصَرِ وَ تُرْخِي الذَّكَرَ وَ هِيَ بِأَغْلَى الثَّمَنِ مِنْ غَيْرِهَا وَ مَا لَبِسَهَا أَحَدٌ إِلَّا اخْتَالَ فِيهَا.

“Once abu ‘ Abd Allah (a.s.), looked at one of his people who wore a black shoe. He (the Imam) said, ‘What have you to do with a black shoe, did you not know that it is harmful to the eyes, it slackens the penis, besides it is more expensive than others and whoever wears it, he shows arrogance in it?”’

دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ فِي رِجْلِي نَعْلٌ سَوْدَاءُ فَقَالَ يَا حَنَانُ مَا لَكَ وَ لِلسَّوْدَاءِ أَ مَا عَلِمْتَ أَنَّ فِيهَا ثَلَاثَ خِصَالٍ تُضْعِفُ الْبَصَرَ وَ تُرْخِي الذَّكَرَ وَ تُورِثُ الْهَمَّ وَ مَعَ ذَلِكَ مِنْ لِبَاسِ الْجَبَّارِينَ قَالَ فَقُلْتُ فَمَا أَلْبَسُ مِنَ النِّعَالِ قَالَ عَلَيْكَ بِالصَّفْرَاءِ فَإِنَّ فِيهَا ثَلَاثَ خِصَالٍ تَجْلُو الْبَصَرَ وَ تَشُدُّ الذَّكَرَ وَ تَدْرَأ

“I once visited abu ‘Abd Allah (a.s.), and I wore a black shoe. He (the Imam) said, ‘O Hanan, what do you have to do with black (color)? Did you not know that it has three disadvantages ? It weakens the eye sight, slackens the penis and causes anxieties [and besides it is of footgear of tyrants]?’ I then asked, ‘What k

رَآنِي أَبُو عَبْدِ اللَّهِ ع وَ عَلَيَّ نَعْلٌ سَوْدَاءُ فَقَالَ يَا عُبَيْدُ مَا لَكَ وَ لِلنَّعْلِ السَّوْدَاءِ أَ مَا عَلِمْتَ أَنَّ فِيهَا ثَلَاثَ خِصَالٍ تُرْخِي الذَّكَرَ وَ تُضْعِفُ الْبَصَرَ وَ هِيَ أَغْلَى ثَمَناً مِنْ غَيْرِهَا وَ إِنَّ الرَّجُلَ لَيَلْبَسُهَا وَ مَا يَمْلِكُ إِلَّا أَهْلَهُ وَ وَلَدَهُ فَيَبْعَثُهُ اللَّهُ جَبَّاراً.

“Abu ‘Abd Allah (a.s.), saw me with a black shoe and said, ‘O ‘Ubayd, what have you to do with a black shoe? Did you not know that it has three negative qualities? It slackens the penis, weakens the eyesight and it is more expensive than other shoes. If a man, who does not have anything except his wife and children, we

إِذَا اطَّلَى بِالنُّورَةِ- اللَّهُمَّ طَيِّبْ مَا طَهُرَ مِنِّي وَ طَهِّرْ مَا طَابَ مِنِّي وَ أَبْدِلْنِي شَعْراً طَاهِراً لَا يَعْصِيكَ اللَّهُمَّ إِنِّي تَطَهَّرْتُ ابْتِغَاءَ سُنَّةِ الْمُرْسَلِينَ وَ ابْتِغَاءَ رِضْوَانِكَ وَ مَغْفِرَتِكَ فَحَرِّمْ شَعْرِي وَ بَشَرِي عَلَى النَّارِ وَ طَهِّرْ خَلْقِي وَ طَيِّبْ خُلُقِي وَ زَكِّ عَمَلِي وَ اجْعَلْنِي مِمَّنْ يَلْقَاكَ عَلَى الْحَنِيفِيَّةِ السَّمْحَةِ مِلَّةِ إِ

“I once heard Ali ibn al-Husayn, ‘Alayhim al-Salam, saying, ‘When applying lime paste one should say, “O Lord, make pleasant what it has cleansed of me and cleanse what it has made pleasant of me. Replace it with clean hairs, which will not disobey You. O Lord, I have cleansed and sought to follow the Sunnah of the mes

سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ إِنْ مِنْ شَيْ‌ءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ‌ وَ لكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ‌[2] قَالَ تَنَقُّضُ الْجُدُرِ تَسْبِيحُهَا.

"I once asked abu ‘Abd Allah (a.s.), about the meaning of the words of Allah, most Majestic, most Glorious, ‘There is not anything that does not say Tasbih (Allah is free of all defects) and praise Him but you do not understand their Tasbih (Allah is free of all defects).’ (17:34) He (the Imam) said, ‘The breaking down

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَبِيتُ فِي بَيْتٍ وَحْدَهُ فَقَالَ إِنِّي لَأَكْرَهُ ذَلِكَ وَ إِنِ اضْطُرَّ إِلَى ذَلِكَ فَلَا بَأْسَ وَ لَكِنْ يُكْثِرُ ذِكْرَ اللَّهِ فِي مَنَامِهِ مَا اسْتَطَاعَ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who sleeps in a house alone. He (the Imam) said, ‘I dislike it but if it is an emergency, then it is not harmful, however, he must speak of Allah a great deal and as much as he can, when he goes to sleep.’”

لِلدَّابَّةِ عَلَى صَاحِبِهَا سِتَّةُ حُقُوقٍ لَا يُحَمِّلُهَا فَوْقَ طَاقَتِهَا وَ لَا يَتَّخِذُ ظَهْرَهَا مَجَالِسَ يَتَحَدَّثُ عَلَيْهَا وَ يَبْدَأُ بِعَلْفِهَا إِذَا نَزَلَ وَ لَا يَسِمُهَا وَ لَا يَضْرِبُهَا فِي وَجْهِهَا[1] فَإِنَّهَا تُسَبِّحُ وَ يَعْرِضُ عَلَيْهَا الْمَاءَ إِذَا مَرَّ بِهِ.

“Abu ‘ Abd Allah (a.s.), has said, ‘A stumper has six rights on its owner. He must not load more than its power. He must not take its back as a meeting place to keep talking from there. He must feed it as soon as he disembarks, must not mark it with burns, or hit it on its face because it says Tasbih (Allah is free of

قَالَ رَسُولُ اللَّهِ ص‌ لَا تَضْرِبُوا الدَّوَابَّ عَلَى وُجُوهِهَا فَإِنَّهَا تُسَبِّحُ بِحَمْدِ اللَّهِ. - قَالَ وَ فِي حَدِيثٍ آخَرَ لَا تَسِمُوهَا فِي وُجُوهِهَا.

“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, ‘You must not hit the stumpers on their faces; they say Tasbih (Allah is free of all defects) with Tahmid, (all praise belongs to Allah).’ He (the narrat

كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ‌ مَا بَهِمَتِ الْبَهَائِمُ فَلَمْ تُبْهَمْ عَنْ أَرْبَعَةٍ مَعْرِفَتِهَا بِالرَّبِّ وَ مَعْرِفَتِهَا بِالْمَوْتِ وَ مَعْرِفَتِهَا بِالْأُنْثَى مِنَ الذَّكَرِ وَ مَعْرِفَتِهَا بِالْمَرْعَى عَنِ الْخِصْبِ.

9. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ibn Ri’ab from abu Hamzah who has said the following: “Ali ibn al-Husayn, Alayhim al-Salam, would say, ‘Animals, no matter how unintelligent and dubious they may be, are not so in four issues: One is knowing the Lord, death, male and femal

مَهْمَا أُبْهِمَ عَلَى الْبَهَائِمِ مِنْ شَيْ‌ءٍ فَلَا يُبْهَمُ عَلَيْهَا أَرْبَعَةُ خِصَالٍ مَعْرِفَةُ أَنَّ لَهَا خَالِقاً وَ مَعْرِفَةُ طَلَبِ الرِّزْقِ وَ مَعْرِفَةُ الذَّكَرِ مِنَ الْأُنْثَى وَ مَخَافَةُ الْمَوْتِ.

“Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘No matter how unintelligent the animals may be, they are not so about four issues. They know that they have a Creator, they know how to find sustenance, they know male and female and they are afraid of death.’”

مَنِ اتَّخَذَ فِي بَيْتِهِ‌ طَيْراً فَلْيَتَّخِذْ وَرَشَاناً فَإِنَّهُ أَكْثَرُ شَيْئاً لِذِكْرِ اللَّهِ عَزَّ وَ جَلَّ وَ أَكْثَرُ تَسْبِيحاً وَ هُوَ طَيْرٌ يُحِبُّنَا أَهْلَ الْبَيْتِ.

“Abu ‘Abd Allah (a.s.), has said, ’If one likes to keep birds in his house, he must keep Warshan (a kind of pigeon). It speaks of Allah, most Majestic, most Glorious, most often as well as Tasbih (Allah is free of all defects) and it is a bird that loves us, the Ahl al-Bayt (family of prophet Muhammad (SAW)).’”

إِنْ كُنْتَ لَا بُدَّ مُتَّخِذاً فَاتَّخِذْ وَرَشَاناً فَإِنَّهُ كَثِيرُ الذِّكْرِ لِلَّهِ تَبَارَكَ وَ تَعَالَى.

“Abu ‘Abd Allah (a.s.), prohibited his son ’Isma’il from keeping al-Fakhtah (ring pigeon) and said if you must keep a bird, keep Warshan because it speaks of Allah, most Blessed, most High, very often.’”

كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع رَجُلٌ كَانَ لَهُ ابْنَانِ فَمَاتَ أَحَدُهُمَا وَ لَهُ وُلْدٌ ذُكُورٌ وَ إِنَاثٌ فَأَوْصَى لَهُمْ جَدُّهُمْ بِسَهْمِ أَبِيهِمْ فَهَذَا السَّهْمُ الذَّكَرُ وَ الْأُنْثَى فِيهِ سَوَاءٌ أَمْ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ فَوَقَّعَ ع يُنْفِذُونَ وَصِيَّةَ جَدِّهِمْ كَمَا أَمَرَ إِنْ شَاءَ اللَّهُ قَالَ وَ كَتَبْتُ إِلَيْهِ رَجُلٌ لَهُ وُلْدٌ ذُكُورٌ وَ إِنَاثٌ فَأَقَرَّ لَهُمْ

“I once wrote to abu Muhammad (a.s.), and asked about the case of a man who has two sons. One of them dies, leaving behind male and female children, and the grandfather bequests for them the share of their father, if male and female in this share are equal or if the male has twice the share of the female. He (the Imam)

كَتَبَ مُحَمَّدُ بْنُ الْحَسَنِ إِلَى أَبِي مُحَمَّدٍ ع‌ رَجُلٌ أَوْصَى بِثُلُثِ مَالِهِ لِمَوَالِيهِ وَ لِمَوْلَيَاتِهِ الذَّكَرُ وَ الْأُنْثَى فِيهِ سَوَاءٌ أَوْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ مِنَ الْوَصِيَّةِ فَوَقَّعَ ع جَائِزٌ لِلْمَيِّتِ مَا أَوْصَى بِهِ عَلَى مَا أَوْصَى بِهِ إِنْ شَاءَ اللَّهُ.

“Once Muhammad ibn al-Hassan wrote to abu Muhammad (a.s.), about the case of a man who has bequeathed one-third of his legacy to his male and female slaves; if they share it equally or the share of the male is twice the share of female. He (the Imam) signed the answer that said, ‘It is binding and permissible for the d

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع امْرَأَةٌ تَرَكَتْ زَوْجَهَا وَ إِخْوَتَهَا لِأُمِّهَا وَ إِخْوَتَهَا وَ أَخَوَاتِهَا لِأَبِيهَا فَقَالَ لِلزَّوْجِ النِّصْفُ ثَلَاثَةُ أَسْهُمٍ وَ لِلْإِخْوَةِ مِنَ الْأُمِّ الثُّلُثُ الذَّكَرُ وَ الْأُنْثَى فِيهِ سَوَاءٌ وَ بَقِيَ سَهْمٌ فَهُوَ لِلْإِخْوَةِ وَ الْأَخَوَاتِ مِنَ الْأَبِ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ لِأَنَّ السِّهَامَ لَا تَعُولُ وَ لَا يُنْقَصُ الزَّوْجُ

“I once asked abu ‘Abd Allah (a.s.), about the case of a woman who has left behind her husband, brothers from her mother and brothers and sisters from her father. He (the Imam) said, ‘The share of husband is one-half, three shares, the share of brothers from her mother is one-third, male and female receive equal shares

جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ع فَسَأَلَهُ عَنِ امْرَأَةٍ تَرَكَتْ زَوْجَهَا وَ إِخْوَتَهَا لِأُمِّهَا وَ أُخْتَهَا لِأَبِيهَا فَقَالَ لِلزَّوْجِ النِّصْفُ ثَلَاثَةُ أَسْهُمٍ وَ لِلْإِخْوَةِ مِنَ الْأُمِّ الثُّلُثُ سَهْمَانِ وَ لِلْأُخْتِ مِنَ الْأَبِ السُّدُسُ سَهْمٌ فَقَالَ لَهُ الرَّجُلُ فَإِنَّ فَرَائِضَ زَيْدٍ وَ فَرَائِضَ الْعَامَّةِ وَ الْقُضَاةِ عَلَى غَيْرِ ذَلِكَ يَا أَبَا جَعْفَرٍ يَقُولُونَ لِلْأُخْتِ

“Once a man came to abu Ja‘far, Alayhi al-Salam, and asked about a woman who has died and left behind her husband, brothers from her mother and her sister from her father. He (the Imam) said, ‘The share of the husband is one-half, three shares, brothers from her mother receive one-third, two shares and the sister from

قُلْتُ لَهُ مَا تَقُولُ فِي امْرَأَةٍ مَاتَتْ وَ تَرَكَتْ زَوْجَهَا وَ إِخْوَتَهَا لِأُمِّهَا وَ إِخْوَةً وَ أَخَوَاتٍ لِأَبِيهَا فَقَالَ لِلزَّوْجِ النِّصْفُ ثَلَاثَةُ أَسْهُمٍ وَ لِإِخْوَتِهَا لِأُمِّهَا الثُّلُثُ سَهْمَانِ الذَّكَرُ وَ الْأُنْثَى فِيهِ سَوَاءٌ وَ بَقِيَ سَهْمٌ فَهُوَ لِلْإِخْوَةِ وَ الْأَخَوَاتِ مِنَ الْأَبِ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ لِأَنَّ السِّهَامَ لَا تَعُولُ وَ إِنَّ الزَّوْج

“I once asked abu Ja‘far (a.s.), about the case of a woman who has left behind her husband, brothers from her mother and brothers and sisters from her father. He (the Imam) said, ‘The share of the husband is one-half, three shares, the share of brothers from her mother is one-third which is two shares; male and female

قُلْتُ لَهُ رَجُلٌ تَرَكَ ابْنَتَهُ وَ أُخْتَهُ لِأَبِيهِ وَ أُمِّهِ فَقَالَ الْمَالُ كُلُّهُ لِابْنَتِهِ. قَالَ الْفَضْلُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِنَّمَا جَعَلَ لِلْأُخْتِ فَرِيضَةً إِذَا لَمْ يَكُنْ لَهَا وَلَدٌ فَقَالَ- إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَ لَهُ أُخْتٌ فَلَها نِصْفُ ما تَرَكَ‌ فَإِذَا كَانَ لَهُ وَلَدٌ فَلَيْسَ لَهَا شَيْ‌ءٌ فَمَنْ أَعْطَاهَا فَقَدْ خَالَفَ اللَّهَ وَ رَسُولَهُ وَ كَذَلِ

إِذَا اجْتَمَعَ أَرْبَعُ جَدَّاتٍ ثِنْتَيْنِ مِنْ قِبَلِ الْأُمِّ وَ ثِنْتَيْنِ مِنْ قِبَلِ الْأَبِ طُرِحَتْ وَاحِدَةٌ مِنْ قِبَلِ الْأُمِّ بِالْقُرْعَةِ فَكَانَ السُّدُسُ بَيْنَ الثَّلَاثَةِ وَ كَذَلِكَ إِذَا اجْتَمَعَ أَرْبَعَةُ أَجْدَادٍ أُسْقِطَ وَاحِدٌ مِنْ قِبَلِ الْأُمِّ بِالْقُرْعَةِ وَ كَانَ السُّدُسُ بَيْنَ الثَّلَاثَةِ. هَذَا قَدْ رُوِيَ وَ هِيَ أَخْبَارٌ صَحِيحَةٌ- إِلَّا أَنَّ إِجْمَاعَ الْعِصَابَةِ أَنّ

قَالَ: إِنِ امْرُؤٌ هَلَكَ وَ تَرَكَ عَمَّتَهُ وَ خَالَتَهُ فَلِلْعَمَّةِ الثُّلُثَانِ وَ لِلْخَالَةِ الثُّلُثُ. قَالَ الْفَضْلُ إِنْ تَرَكَ الْمَيِّتُ عَمَّيْنِ أَحَدُهُمَا لِأَبٍ وَ أُمٍّ وَ الْآخَرُ لِأَبٍ فَالْمَالُ لِلْعَمِّ الَّذِي لِلْأَبِ وَ الْأُمِّ وَ إِنْ تَرَكَ أَعْمَاماً وَ عَمَّاتٍ فَالْمَالُ بَيْنَهُمْ‌ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ‌ وَ إِنْ تَرَكَ أَخْوَالًا وَ خَالاتٍ فَالْمَالُ بَيْنَهُمُ

سُئِلَ عَنْ مَوْلُودٍ وُلِدَ وَ لَهُ قُبُلٌ وَ ذَكَرٌ كَيْفَ يُوَرَّثُ قَالَ إِنْ كَانَ يَبُولُ مِنْ ذَكَرِهِ فَلَهُ مِيرَاثُ الذَّكَرِ وَ إِنْ كَانَ يَبُولُ مِنَ الْقُبُلِ فَلَهُ مِيرَاثُ الْأُنْثَى.

“Once abu ‘Abd Allah (a.s.), was asked about the case of a newborn who has the reproductive organs of both male and female and about his inheritance. He (the Imam) said, ‘If urine comes from the male organ its inheritance is that which is for a male, and if urine comes from the female organ then her share is like the s

يُوَرَّثُ مِنَ الْمَوْضِعِ الَّذِي يَبُولُ إِنْ بَالَ مِنَ الذَّكَرِ وُرِّثَ مِيرَاثَ الذَّكَرِ وَ إِنْ بَالَ مِنْ مَوْضِعِ الْأُنْثَى وُرِّثَ مِيرَاثَ الْأُنْثَى وَ عَنْ مَوْلُودٍ لَيْسَ لَهُ مَا لِلرِّجَالِ وَ لَا لَهُ مَا لِلنِّسَاءِ إِلَّا ثَقْبٌ يَخْرُجُ مِنْهُ الْبَوْلُ عَلَى أَيِّ مِيرَاثٍ يُوَرَّثُ قَالَ إِنْ كَانَ إِذَا بَالَ نَحَّى بِبَوْلِهِ وُرِّثَ مِيرَاثَ الذَّكَرِ وَ إِنْ كَانَ لَا يُنَحِّي بِبَوْلِهِ

About the case of a newborn who has the reproductive organs of both male and female, one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘Such person inherits according to the case of the organ from which the urine comes. If he urinates from the male organ he inherits the share of a male p

سُئِلَ وَ أَنَا عِنْدَهُ يَعْنِي أَبَا عَبْدِ اللَّهِ ع- عَنْ مَوْلُودٍ وُلِدَ وَ لَيْسَ بِذَكَرٍ وَ لَا أُنْثَى وَ لَيْسَ لَهُ إِلَّا دُبُرٌ كَيْفَ يُوَرَّثُ قَالَ يَجْلِسُ الْإِمَامُ وَ يَجْلِسُ مَعَهُ نَاسٌ فَيَدْعُو اللَّهَ وَ يُجِيلُ السِّهَامَ عَلَى أَيِّ مِيرَاثٍ يُوَرَّثُ مِيرَاثِ الذَّكَرِ أَوْ مِيرَاثِ الْأُنْثَى فَأَيُّ ذَلِكَ خَرَجَ وَرَّثَهُ عَلَيْهِ ثُمَّ قَالَ وَ أَيُّ قَضِيَّةٍ أَعْدَلُ مِنْ قَضِيَّةٍ

“Once abu ‘Abd Allah (a.s.), was asked, when I was with him, about the case of a newborn who is not a male or female but there is only the anus and how to deal with the inheritance of such person. He (the Imam) said, ‘The Imam and people come in a gathering, pray to Allah then arrange a raffle to see the name of which

سُئِلَ عَنْ مَوْلُودٍ لَيْسَ بِذَكَرٍ وَ لَا أُنْثَى لَيْسَ لَهُ إِلَّا دُبُرٌ كَيْفَ يُوَرَّثُ قَالَ يَجْلِسُ الْإِمَامُ وَ يَجْلِسُ عِنْدَهُ نَاسٌ مِنَ الْمُسْلِمِينَ فَيَدْعُو اللَّهَ عَزَّ وَ جَلَّ وَ تُجَالُ السِّهَامُ عَلَيْهِ عَلَى أَيِّ مِيرَاثٍ يُوَرِّثُهُ أَ مِيرَاثِ الذَّكَرِ أَوْ مِيرَاثِ الْأُنْثَى فَأَيُّ ذَلِكَ خَرَجَ عَلَيْهِ وَرَّثَهُ ثُمَّ قَالَ وَ أَيُّ قَضِيَّةٍ أَعْدَلُ مِنْ قَضِيَّةٍ تُجَالُ عَل

“Once abu ‘Abd Allah (a.s.), was asked about the case of a newborn who is not a male or female except that the child has an anus and about the inheritance of such child. He (the Imam) said, ‘The Imam with Muslim people sits in a gathering and prays to Allah, most Majestic, most Glorious, then mixes the arrows (tokens)

سَأَلْتُهُ عَنْ وَلَدِ الْمُلَاعَنَةِ إِذَا تَلَاعَنَا وَ تَفَرَّقَا وَ قَالَ زَوْجُهَا بَعْدَ ذَلِكَ الْوَلَدُ وَلَدِي وَ أَكْذَبَ نَفْسَهُ قَالَ أَمَّا الْمَرْأَةُ فَلَا تَرْجِعُ إِلَيْهِ وَ لَكِنْ أَرُدُّ إِلَيْهِ الْوَلَدَ وَ لَا أَدَعُ وَلَدَهُ لَيْسَ لَهُ مِيرَاثٌ فَإِنْ لَمْ يَدَّعِهِ أَبُوهُ فَإِنَّ أَخْوَالَهُ يَرِثُونَهُ وَ لَا يَرِثُهُمْ فَإِنْ دَعَاهُ أَحَدٌ بِابْنِ الزَّانِيَةِ جُلِدَ الْحَدَّ. قَالَ الْ

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who forms Mula ‘anah against his wife, then they separate from each other. The husband thereafter says that the child is his child and he calls himself a liar. He (the Imam) said, ‘The woman cannot return to him but the child must be joined with him; he canno

حَدُّهَا حَدُّ الزَّانِي فَقَالَتِ الْمَرْأَةُ مَا ذَكَرَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ فِي الْقُرْآنِ فَقَالَ بَلَى قَالَتْ وَ أَيْنَ هُوَ قَالَ هُنَّ أَصْحَابُ الرَّسِّ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza and Hisham and hafs, (It has been narrated) from Abu Abdullah asws , some women having come over to him, so a woman from them asked him asws about the lesbianism. So he asws said: ‘The Penalty ( Hadd ) is the Penalty ( Hadd ) of the adult

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي عَنِ الْقَوَّادِ مَا حَدُّهُ قَالَ لَا حَدَّ عَلَى الْقَوَّادِ أَ لَيْسَ إِنَّمَا يُعْطَى الْأَجْرَ عَلَى أَنْ يَقُودَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّمَا يَجْمَعُ بَيْنَ الذَّكَرِ وَ الْأُنْثَى حَرَاماً قَالَ ذَاكَ الْمُؤَلِّفُ بَيْنَ الذَّكَرِ وَ الْأُنْثَى حَرَاماً فَقُلْتُ هُوَ ذَاكَ جُعِلْتُ فِدَاكَ قَالَ يُضْرَبُ ثَلَاثَةَ أَرْبَاعِ حَدِّ الزَّانِي خَمْسَةً وَ سَبْعِينَ

Ali, from his father, from Muhammad Bin Suleyman, from Abdullah Bin Sinan who said, ‘I said to Abu Abdullah asws , ‘Inform me about the pimp, what is his Penalty ( Hadd )?’ He asws said: ‘There is no Penalty ( Hadd ) upon the pimp. Is it not, rather, he is given the wages upon what he procures?’ I said, ‘May I be sacri

أَنَّهُ عَرَضَ عَلَى أَبِي الْحَسَنِ الرِّضَا ع كِتَابَ الدِّيَاتِ وَ كَانَ فِيهِ فِي ذَهَابِ السَّمْعِ كُلِّهِ أَلْفُ دِينَارٍ وَ الصَّوْتِ كُلِّهِ مِنَ الْغَنَنِ وَ الْبَحَحِ‌[1] أَلْفُ دِينَارٍ وَ شَلَلِ الْيَدَيْنِ كِلْتَيْهِمَا [وَ] الشَّلَلِ كُلِّهِ أَلْفُ دِينَارٍ وَ شَلَلِ الرِّجْلَيْنِ أَلْفُ دِينَارٍ وَ الشَّفَتَيْنِ إِذَا اسْتُؤْصِلَتَا أَلْفُ دِينَارٍ وَ الظَّهْرِ إِذَا حَدِبَ أَلْفُ دِينَارٍ وَ الذَّكَرِ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus and a number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, (It has been narrated) from Yunus who presented to Abu Al-Hassan Al-Reza asws a book of the wergild, and there was in it for the loss of the hearing, all of it, a thousand Dinars, and (the loss

فِي الرَّجُلِ يُكْسَرُ ظَهْرُهُ قَالَ فِيهِ الدِّيَةُ كَامِلَةً وَ فِي الْعَيْنَيْنِ الدِّيَةُ وَ فِي إِحْدَاهُمَا نِصْفُ الدِّيَةِ وَ فِي الْأُذُنَيْنِ الدِّيَةُ وَ فِي إِحْدَاهُمَا نِصْفُ الدِّيَةِ وَ فِي الذَّكَرِ إِذَا قُطِعَتِ‌ الْحَشَفَةُ وَ مَا فَوْقُ الدِّيَةُ وَ فِي الْأَنْفِ إِذَا قُطِعَ الْمَارِنُ الدِّيَةُ وَ فِي الشَّفَتَيْنِ الدِّيَةُ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, (It has been narrated) from Abu Abdullah asws having said regarding the man who broke his back. He asws said: ‘Regarding it is the complete wergild; and regarding the two eyes is the (complete) wergild, and regarding one of the two is hal

فِي الْأَنْفِ إِذَا اسْتُؤْصِلَ جَدْعُهُ الدِّيَةُ وَ فِي الْعَيْنِ‌[1] إِذَا فُقِئَتْ نِصْفُ الدِّيَةِ وَ فِي الْأُذُنِ إِذَا قُطِعَتْ نِصْفُ الدِّيَةِ وَ فِي الْيَدِ نِصْفُ الدِّيَةِ وَ فِي الذَّكَرِ إِذَا قُطِعَ مِنْ مَوْضِعِ الْحَشَفَةِ الدِّيَةُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, (It has been narrated) from Abu Abdullah asws regarding the nose when its stump is eradicated, is the (complete) wergild; and regarding the eye when it is blinded is half the wergild; and regarding the ear when it is cut, is half th

فِي الْيَدِ نِصْفُ الدِّيَةِ وَ فِي الْيَدَيْنِ جَمِيعاً الدِّيَةُ وَ فِي الرِّجْلَيْنِ كَذَلِكَ وَ فِي الذَّكَرِ إِذَا قُطِعَتِ الْحَشَفَةُ وَ مَا فَوْقَ ذَلِكَ الدِّيَةُ وَ فِي الْأَنْفِ إِذَا قُطِعَ الْمَارِنُ الدِّيَةُ وَ فِي الشَّفَتَيْنِ الدِّيَةُ وَ فِي الْعَيْنَيْنِ الدِّيَةُ وَ فِي إِحْدَاهُمَا نِصْفُ الدِّيَةِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, and Muhammad Bin Khalid, from Al Qasim Bin Urwat, from Ibn Bukeyr, from Zurara, (It has been narrated) from Abu Abdullah asws having said: ‘Regarding the hand is half the wergild; and regarding the two hands together is the (complete) wergil

فِي الرِّجْلِ الْوَاحِدَةِ نِصْفُ الدِّيَةِ وَ فِي الْأُذُنِ نِصْفُ الدِّيَةِ إِذَا قَطَعَهَا مِنْ أَصْلِهَا وَ إِذَا قَطَعَ طَرَفَهَا فَفِيهَا قِيمَةُ عَدْلٍ وَ فِي الْأَنْفِ إِذَا قُطِعَ الدِّيَةُ كَامِلَةً وَ فِي الظَّهْرِ إِذَا انْكَسَرَ حَتَّى لَا يُنْزِلَ صَاحِبُهُ الْمَاءَ الدِّيَةُ كَامِلَةً وَ فِي الذَّكَرِ إِذَا قُطِعَ الدِّيَةُ كَامِلَةً وَ فِي اللِّسَانِ إِذَا قُطِعَ الدِّيَةُ كَامِلَةً.

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Zurara, from Sama’at, (It has been narrated) from Abu Abdullah asws : ‘Regarding the one leg is half the wergild; and regarding the ear is half the wergild when it is cut off from its roots, and when it is cut from its surroundings, so regarding it is a just valu

جَعَلَ دِيَةَ الْجَنِينِ مِائَةَ دِينَارٍ وَ جَعَلَ مَنِيَّ الرَّجُلِ إِلَى أَنْ يَكُونَ جَنِيناً خَمْسَةَ أَجْزَاءٍ فَإِذَا كَانَ جَنِيناً قَبْلَ أَنْ تَلِجَهُ الرُّوحُ مِائَةَ دِينَارٍ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ‌ الْإِنْسانَ مِنْ سُلالَةٍ وَ هِيَ النُّطْفَةُ فَهَذَا جُزْءٌ ثُمَّ عَلَقَةً فَهُوَ جُزْءَانِ- ثُمَّ مُضْغَةً فَهُوَ ثَلَاثَةُ أَجْزَاءٍ ثُمَّ عَظْماً فَهُوَ أَرْبَعَةُ أَجْزَاءٍ ثُمَّ يُ

And by this chain, from Amir Al-Momineen asws having said: ‘The wergild of the foetus is made to be one hundred Dinars, and the sperm of the man up to the stage it happens to be a foetus is of five segments. So if it was a foetus before the spirit enters into it, is one hundred Dinars, and that is that Allah azwj Might