Prayer

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

قُلْتُ لِأَبِي جَعْفَرٍ ع قَوْلُ اللَّهِ عَزَّ وَ جَلَ‌ يَعْمَلُونَ لَهُ‌ ما يَشاءُ مِنْ مَحارِيبَ‌ وَ تَماثِيلَ‌ وَ جِفانٍ كَالْجَوابِ‌[1] قَالَ مَا هِيَ تَمَاثِيلَ الرِّجَالِ وَ النِّسَاءِ وَ لَكِنَّهَا تَمَاثِيلُ الشَّجَرِ وَ شِبْهِهِ.

“I once asked abu Ja‘far (a.s.), about the meaning of the words of Allah, most Majestic, most Glorious, ‘They made for him whatever he wanted, such as Salat (prayer) niche, statues, basins like wells. . . .’ (34:13) He (the Imam) said, ‘They were not statues of men and women but they were the figures of trees and simil

سَأَلْتُ أَبَا الْحَسَنِ ص عَنِ الْفِرَاشِ الْحَرِيرِ وَ مِثْلِهِ مِنَ الدِّيبَاجِ وَ الْمُصَلَّى الْحَرِيرِ وَ مِثْلِهِ مِنَ الدِّيبَاجِ- هَلْ يَصْلُحُ لِلرَّجُلِ النَّوْمُ عَلَيْهِ وَ التُّكَأَةُ وَ الصَّلَاةُ فَقَالَ يَفْرُشُهُ وَ يَقُومُ عَلَيْهِ وَ لَا يَسْجُدُ عَلَيْهِ‌[1].

“I once asked abu al-Hassan (a.s.), about silk furnishings and similarly about brocaded items, prayer rugs of silk and of brocaded ones; if it is proper for a man to sleep on it, perform Salat (prayer) or lean against it. He (the Imam) said, ‘He can spread it and stand on it but he cannot perform Sajdah (prostration) o

قُلْتُ جُعِلْتُ فِدَاكَ رُبَّمَا كَثُرَ الشَّعْرُ فِي قَفَايَ فَيَغُمُّنِي غَمّاً شَدِيداً فَقَالَ لِي يَا إِسْحَاقُ أَ مَا عَلِمْتَ أَنَّ حَلْقَ الْقَفَا يَذْهَبُ بِالْغَمِّ.

“I once said to abu ‘Abd Allah (a.s.), ‘I pray to Allah to keep my soul in service for your cause, at times hairs grow at my back and it causes great worries for me.’ He (the Imam) said to me, ‘O Ishaq did you not know that shaving one’s back dispels anxieties?”’

سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‌ الْمَشْطُ يَذْهَبُ بِالْوَبَاءِ وَ كَانَ لِأَبِي عَبْدِ اللَّهِ ع مُشْطٌ فِي الْمَسْجِدِ يَتَمَشَّطُ بِهِ إِذَا فَرَغَ مِنْ صَلَاتِهِ.

‘Combing dispels al-Waba’. Abu ‘Abd Allah (a.s.), had a comb in (for) the Masjid which he used after completing Salat (prayer).”’

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

مِنْ ذَلِكَ التَّمَشُّطُ عِنْدَ كُلِّ صَلَاةٍ.

“About the meaning of the words of Allah, most Majestic, most Glorious, ‘You must beautify yourselves near every Masjid’ abu al-Hassan (a.s.), has said, ‘Of such matters one is combing at the time of every Salat (prayer).”’

قَالَ رَجُلٌ لِعَبْدِ اللَّهِ بْنِ الْحَسَنِ عَلِّمْنِي شَيْئاً فِي الرِّزْقِ فَقَالَ الْزَمْ مُصَلَّاكَ إِذَا صَلَّيْتَ الْفَجْرَ إِلَى طُلُوعِ الشَّمْسِ فَإِنَّهُ أَنْجَعُ‌[1] فِي طَلَبِ الرِّزْقِ مِنَ الضَّرْبِ فِي الْأَرْضِ فَأَخْبَرْتُ بِذَلِكَ أَبَا عَبْدِ اللَّهِ ع فَقَالَ أَ لَا أُعَلِّمُكَ فِي الرِّزْقِ مَا هُوَ أَنْفَعُ مِنْ ذَلِكَ قَالَ قُلْتُ بَلَى قَالَ خُذْ مِنْ شَارِبِكَ وَ أَظْفَارِكَ كُلَّ جُمُعَةٍ.

“A man once asked ‘Abd Allah ibn al-Hassan to teach him something for increased sustenance. He said, ‘Remain in the place of your Salat (prayer) after the morning Salat (prayer) until sunrise; it is more useful for seeking increased sustenance than traveling in the land.’ I informed abu ‘Abd Allah (a.s.), about it and

فِي وَصِيَّةِ النَّبِيِّ ص لِأَمِيرِ الْمُؤْمِنِينَ ص عَلَيْكَ بِالسِّوَاكِ لِكُلِّ صَلَاةٍ.

“Abu Ja‘far (a.s.), has said that it is in the will of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, to ’Amir al- Mu’minin that says, ‘You must brush your teeth for every Salat (prayer).”’

دَخَلْتُ مَعَ أَبِي بَصِيرٍ الْحَمَّامَ فَنَظَرْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَدِ اطَّلَى وَ اطَّلَى إِبْطَيْهِ بِالنُّورَةِ قَالَ فَخَبَّرْتُ أَبَا بَصِيرٍ فَقَالَ أَرْشِدْنِي إِلَيْهِ لِأَسْأَلَهُ عَنْهُ فَقُلْتُ قَدْ رَأَيْتُهُ أَنَا فَقَالَ أَنْتَ قَدْ رَأَيْتَهُ وَ أَنَا لَمْ أَرَهُ أَرْشِدْنِي إِلَيْهِ قَالَ فَأَرْشَدْتُهُ إِلَيْهِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ أَخْبَرَنِي قَائِدِي أَنَّكَ قَدِ اطَّلَيْتَ وَ

“I once entered a bathhouse with abu Basir and saw abu ‘Abd Allah (a.s.), who had applied (lime) and on his underarms. I then informed abu Basir and he asked me to lead him so he can ask him about it. I said, ‘I saw him.’ He said, ‘You saw him (the Imam) but I cannot see him (the Imam)? Lead me to where he is.’ I then

كُنَّا جَمَاعَةً مِنْ أَصْحَابِنَا دَخَلْنَا الْحَمَّامَ فَلَمَّا خَرَجْنَا لَقِيَنَا أَبُو عَبْدِ اللَّهِ ع فَقَالَ لَنَا مِنْ أَيْنَ أَقْبَلْتُمْ فَقُلْنَا لَهُ مِنَ الْحَمَّامِ فَقَالَ أَنْقَى اللَّهُ غَسْلَكُمْ فَقُلْنَا لَهُ جُعِلْنَا فِدَاكَ وَ إِنَّا جِئْنَا مَعَهُ حَتَّى دَخَلَ الْحَمَّامَ فَجَلَسْنَا لَهُ حَتَّى خَرَجَ فَقُلْنَا لَهُ أَنْقَى اللَّهُ غَسْلَكَ فَقَالَ طَهَّرَكُمُ اللَّهُ.

20. Muhammad ibn Yahya in a marfu‘ manner has narrated the following from ‘Abd Allah ibn Muskan: “Once we in a group of our people entered a bathhouse and when coming out we met abu ‘Abd Allah (a.s.), who asked us, ‘Wherefrom are you coming?’ We replied, ‘We are coming from the bathhouse.’ He (the Imam) said, ‘May Alla

كُنْتُ مَعَ أَبِي بَصِيرٍ فِي الْحَمَّامِ فَرَأَيْتُ أَبَا عَبْدِ اللَّهِ ع يَطْلِي إِبْطَهُ فَأَخْبَرْتُ بِذَلِكَ أَبَا بَصِيرٍ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ أَيُّمَا أَفْضَلُ نَتْفُ الْإِبْطِ أَوْ حَلْقُهُ فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّ نَتْفَ الْإِبْطِ يُوهِي أَوْ يُضْعِفُ احْلِقْهُ.

“I once was with abu Basir in a bathhouse and I saw abu ‘Abd Allah (a.s.), applying lime on his underarms. I informed abu Basir about it who asked saying, ‘I pray to Allah to keep my soul in service for your cause, which is better; pulling out or shaving the hairs of the underarms?’ He (the Imam) said, ‘O abu Muhammad

مَنْ تَطَيَّبَ أَوَّلَ النَّهَارِ لَمْ‌ يَزَلْ عَقْلُهُ مَعَهُ إِلَى اللَّيْلِ وَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع صَلَاةُ مُتَطَيِّبٍ أَفْضَلُ مِنْ سَبْعِينَ صَلَاةً بِغَيْرِ طِيبٍ.

“Abu ‘Abd Allah (a.s.), has said, ‘If one uses perfume in the beginning of the day, his power of reason continues to work until the night.’ He (the Imam) said, ‘Performing one Salat (prayer) with perfume is better than seventy Salat (prayer) without perfume.’”

كَانَ يُعْرَفُ مَوْضِعُ سُجُودِ أَبِي عَبْدِ اللَّهِ ع بِطِيبِ رِيحِهِ.

“One could recognize the [place of Sujud (prostrations)] of abu ‘Abd Allah (a.s.), because of its perfumes.’”

كَانَتْ لِعَلِيِّ بْنِ الْحُسَيْنِ ع قَارُورَةُ مِسْكٍ فِي مَسْجِدِهِ فَإِذَا دَخَلَ لِلصَّلَاةِ أَخَذَ مِنْهُ فَتَمَسَّحَ بِهِ.

“Ali ibn al-Husayn, ‘Alayhim al-Salam, had a bottle of musk in the Masjid. When he came for Salat (prayer) he would take it and rub on himself.’”

إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع اسْتَقْبَلَهُ مَوْلًى لَهُ فِي لَيْلَةٍ بَارِدَةٍ وَ عَلَيْهِ جُبَّةُ خَزٍّ وَ مِطْرَفُ‌[1] خَزٍّ وَ عِمَامَةُ خَزٍّ وَ هُوَ مُتَغَلِّفٌ بِالْغَالِيَةِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ فِي مِثْلِ هَذِهِ السَّاعَةِ عَلَى هَذِهِ الْهَيْئَةِ إِلَى أَيْنَ قَالَ فَقَالَ إِلَى مَسْجِدِ جَدِّي رَسُولِ اللَّهِ ص أَخْطُبُ الْحُورَ الْعِينَ إِلَى اللَّهِ عَزَّ وَ جَلَّ.

“Abu ‘Abd Allah (a.s.), has said that ‘Ali ibn al-Husayn, ‘Alayhim al-Salam, came face to face with one of his Mawla’ in a cold night wearing a gown, a robe and a turban of al-Khazz (garments made of skin or fur of an animal that lives in water), covered with al-Ghaliyah. He said, ‘I pray to Allah to keep my soul in se

كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَخَلَ عَلَيْهِ مِهْزَمٌ فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ع ادْعُ لَنَا الْجَارِيَةَ تَجِئْنَا بِدُهْنٍ وَ كُحْلٍ فَدَعَوْتُ بِهَا فَجَاءَتْ بِقَارُورَةِ بَنَفْسَجٍ وَ كَانَ يَوْماً شَدِيدَ الْبَرْدِ فَصَبَّ مِهْزَمٌ فِي رَاحَتِهِ مِنْهَا ثُمَّ قَالَ جُعِلْتُ فِدَاكَ هَذَا بَنَفْسَجٌ وَ هَذَا الْبَرْدُ الشَّدِيدُ فَقَالَ وَ مَا بَالُهُ يَا مِهْزَمُ فَقَالَ إِنَّ مُتَطَبِّبِينَا

“Once I was with abu ‘Abd Allah (a.s.), when Mehzam came to visit him (the Imam) and abu ‘Abd Allah (a.s.), said to me, ‘Call the slave-girl to bring for us oil.’ I called her, she brought a bottle of viola, and it was a cold day. Mehzam poured a certain amount on his palm, then said, ‘I pray to Allah to keep my soul i

شَكَا رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ع شُقَاقاً فِي يَدَيْهِ وَ رِجْلَيْهِ فَقَالَ لَهُ خُذْ قُطْنَةً فَاجْعَلْ فِيهَا بَاناً وَ ضَعْهَا فِي سُرَّتِكَ فَقَالَ إِسْحَاقُ بْنُ عَمَّارٍ جُعِلْتُ فِدَاكَ يَجْعَلُ الْبَانَ فِي قُطْنَةٍ وَ يَجْعَلُهَا فِي سُرَّتِهِ فَقَالَ أَمَّا أَنْتَ يَا إِسْحَاقُ فَصُبَّ الْبَانَ فِي سُرَّتِكَ فَإِنَّهَا كَبِيرَةٌ قَالَ ابْنُ أُذَيْنَةَ لَقِيتُ الرَّجُلَ بَعْدَ ذَلِكَ فَأَخْبَرَنِي

“Once, a man complained before abu ‘Abd Allah (a.s.), about cracks in his hands and feet. He (the Imam) said, ‘Take a piece of cotton, place frankincense oil in it and apply it in your belly button.’ Ishaq ibn ‘Ammar has said that I said, ‘I pray to Allah to keep my soul in service for your cause, frankincense oil in c

وَ اللَّهِ مَا هِيَ تَمَاثِيلَ الرِّجَالِ وَ النِّسَاءِ وَ لَكِنَّهَا الشَّجَرُ وَ شِبْهُهُ.

“About the meaning of the words of Allah, most Majestic, most Glorious, ‘...they made for him whatever he wanted like prayer niche, statues...’ (34:13). He (Abu ‘Abdillah (as)) said, ‘They (statues), by Allah, were not the statues of man and women, they, however, were of trees and similar things.’”

سَأَلْتُهُ عَنِ الدَّارِ وَ الْحُجْرَةِ فِيهَا التَّمَاثِيلُ أَ يُصَلَّى فِيهَا فَقَالَ لَا تُصَلِّ فِيهَا وَ فِيهَا شَيْ‌ءٌ يَسْتَقْبِلُكَ إِلَّا أَنْ لَا تَجِدَ بُدّاً فَتَقْطَعَ رُءُوسَهَا وَ إِلَّا فَلَا تُصَلِّ فِيهَا.

“I asked abu al-Hassan (a.s.), about the house or a room in which there are pictures; if Salat (prayer) can be performed there. He (the Imam) said, ‘Do not perform Salat (prayer) where in front of you there is something (as such), unless you have no choice then you must cut their heads, otherwise, do not perform Salat

مَرَرْتُ بِأَبِي عَبْدِ اللَّهِ ع وَ قَدْ نَزَلَ الْحِيرَةَ فَقَالَ لِي مَا عِلَاجُكَ قُلْتُ نَخَّاسٌ فَقَالَ أَصِبْ لِي بَغْلَةً فَضْحَاءَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الْفَضْحَاءُ قَالَ دَهْمَاءُ بَيْضَاءُ الْبَطْنِ بَيْضَاءُ الْأَفْحَاجِ بَيْضَاءُ الْجَحْفَلَةِ[1] قَالَ فَقُلْتُ وَ اللَّهِ مَا رَأَيْتُ مِثْلَ هَذِهِ الصِّفَةِ فَرَجَعْتُ مِنْ عِنْدِهِ فَسَاعَةً دَخَلْتُ الْخَنْدَقَ إِذَا أَنَا غُلَامٌ قَدْ أَشْفَ

“I once visited abu ‘Abd Allah (a.s.), when he had disembarked in al-Hirah and asked me, ‘What do you do for a living?’ I replied, ‘I trade in animals.’ He (the Imam) said, ‘Find for me a mule which is Fadha ’.’ I then asked saying, ‘I pray to Allah to keep my soul in service for your cause, what is Fadha’?’ He (the Im

سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ جُلُودِ السِّبَاعِ فَقَالَ ارْكَبُوهَا وَ لَا تَلْبَسُوا شَيْئاً مِنْهَا تُصَلُّونَ فِيهِ.

“Once abu ‘Abd Allah (a.s.), was asked about the skins of beasts. He (the Imam) said, ‘You can use them when riding but you must not use them during performing Salat (prayer).”’

ذُكِرَتِ الْحَمَامُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ اتَّخِذُوهَا فِي مَنَازِلِكُمْ فَإِنَّهَا مَحْبُوبَةٌ لَحِقَتْهَا دَعْوَةُ نُوحٍ ع وَ هِيَ آنَسُ شَيْ‌ءٍ فِي الْبُيُوتِ.

“I once mentioned pigeons before abu ‘Abd Allah (a.s.), and he (the Imam) said, ‘You can keep them in your homes; it is a lovely (hobby). The prayer of Nuh (Noah) (a.s.), has arrived at them. It is the most comforting thing in the house.’”

كُنْتُ جَالِساً فِي بَيْتِ أَبِي عَبْدِ اللَّهِ ع فَنَظَرْتُ إِلَى حَمَامٍ رَاعِبِيٍ‌[2] يُقَرْقِرُ طَوِيلًا فَنَظَرَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ع فَقَالَ يَا دَاوُدُ تَدْرِي مَا يَقُولُ هَذَا الطَّيْرُ قُلْتُ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ قَالَ يَدْعُو عَلَى قَتَلَةِ الْحُسَيْنِ ع فَاتَّخِذُوا فِي مَنَازِلِكُمْ.

“I once was sitting in the house of abu ‘Abd Allah (a.s.), and I looked at a pigeon of Ra’‘ibiy kind (name of a place) that made a long sound. Abu ‘Abd Allah (a.s.), looked at me and asked, ‘O Dawud, do you know what this bird says?’ I said, ‘No, I pray to Allah to keep my soul in service for your cause.’ He (the Imam)

دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَرَأَيْتُ عَلَى فِرَاشِهِ ثَلَاثَ حَمَامَاتٍ خُضْرٍ قَدْ ذَرَقْنَ عَلَى الْفِرَاشِ‌[2] فَقُلْتُ جُعِلْتُ فِدَاكَ هَؤُلَاءِ الْحَمَامُ تَقْذَرُ الْفِرَاشَ فَقَالَ لَا إِنَّهُ يُسْتَحَبُّ أَنْ تُسْكَنَ فِي الْبَيْتِ.

“I once went to visit abu ‘Abd Allah (a.s.), and I saw three green pigeons on his furnishing which had made droppings on the furnishings and I said, ‘I pray to Allah to keep my soul in service for your cause, these pigeons have dirtied the furnishings.’ He (the Imam) said, ‘No, it is preferable that they stay inside th

ذُكِرَ عِنْدَ أَبِي الْحَسَنِ ع حُسْنُ الطَّاوُسِ فَقَالَ لَا يَزِيدُكَ عَلَى حُسْنِ الدِّيكِ الْأَبْيَضِ شَيْ‌ءٌ قَالَ وَ سَمِعْتُهُ يَقُولُ الدِّيكُ أَحْسَنُ صَوْتاً مِنَ الطَّاوُسِ وَ هُوَ أَعْظَمُ بَرَكَةً يُنَبِّهُكَ فِي مَوَاقِيتِ الصَّلَاةِ وَ إِنَّمَا يَدْعُو الطَّاوُسُ بِالْوَيْلِ لِخَطِيئَةِ الَّتِي ابْتُلِيَ بِهَا.

“Once, the beauty of peacock was mentioned before abu al-Hassan (a.s.), who said, ‘It cannot have any greater beauty over the white rooster.’ He (the narrator) has said, ‘I heard him (the Imam) saying, ‘The voice of rooster is better than the voice of peacock. It is of greater blessing because it wakes you up for the t

قَالَ: فِي الدِّيكِ خَمْسُ خِصَالٍ مِنْ خِصَالِ الْأَنْبِيَاءِ السَّخَاءُ وَ الشَّجَاعَةُ وَ الْقَنَاعَةُ وَ الْمَعْرِفَةُ بِأَوْقَاتِ الصَّلَوَاتِ وَ كَثْرَةُ الطَّرُوقَةِ[2] وَ الْغَيْرَةِ.

“Abu al-Hassan (a.s.), has said, ‘In roosters there are five qualities of the qualities of the Prophets, like bravery, contentment, knowledge of the times of Salat (prayer), the great deal of ability of mating and courage (to protect the female).”’

قَالَ أَمِيرُ الْمُؤْمِنِينَ ص‌ صِيَاحُ الدِّيكِ صَلَاتُهُ وَ ضَرْبُهُ بِجَنَاحِهِ رُكُوعُهُ وَ سُجُودُهُ.

“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin has said, ‘Crowing of the rooster is its Salat (prayer) and flipping of its wings is its Ruku’ (bowing down on one’s knees) and Sujud (prostrations).”’

كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع فِيمَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ إِذَا الْتَفَتَ عَنْ يَسَارِهِ فَإِذَا كَلْبٌ أَسْوَدُ بَهِيمٌ فَقَالَ مَا لَكَ قَبَّحَكَ اللَّهُ مَا أَشَدَّ مُسَارَعَتَكَ وَ إِذَا هُوَ شَبِيهٌ بِالطَّائِرِ فَقُلْتُ مَا هَذَا جُعِلْتُ فِدَاكَ فَقَالَ هَذَا غُثَيْمٌ بَرِيدُ الْجِنِّ مَاتَ هِشَامٌ السَّاعَةَ وَ هُوَ يَطِيرُ يَنْعَاهُ فِي كُلِّ بَلْدَةٍ.

“Once I was with abu ‘Abd Allah (a.s.), on the road between Makkah and al-Madinah and I saw on his left side a dog of one color, all black. He (the Imam) said, ‘What is the matter with you, may Allah disfigure you, how fiercely you rush!’ It then resembled a bird. I then asked, ‘What is this? I pray to Allah to keep my

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- يا أَيُّهَا الَّذِينَ آمَنُوا شَهادَةُ بَيْنِكُمْ إِذا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنانِ ذَوا عَدْلٍ مِنْكُمْ أَوْ آخَرانِ مِنْ غَيْرِكُمْ‌ قَالَ اللَّذَانِ مِنْكُمْ مُسْلِمَانِ وَ اللَّذَانِ مِنْ غَيْرِكُمْ مِنْ أَهْلِ الْكِتَابِ فَإِنْ لَمْ تَجِدُوا مِنْ أَهْلِ الْكِتَابِ فَمِنَ الْمَجُوسِ لِأَنَّ رَسُولَ اللَّهِ ص سَنَّ فِي ال

“I once asked abu ‘Abd Allah (a.s.), about the meaning of the words of Allah, most Majestic, most Glorious, ‘O believing people there must be two just (Muslim) witnesses when anyone of you is about to die or from other people.’ (5:106) Abu ‘Abd Allah (a.s.), said that in this verse, “‘The two from you”, means two Musli

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

كَانَ الْبَرَاءُ بْنُ مَعْرُورٍ الْأَنْصَارِيُّ بِالْمَدِينَةِ وَ كَانَ رَسُولُ اللَّهِ ص بِمَكَّةَ وَ إِنَّهُ حَضَرَهُ الْمَوْتُ وَ كَانَ رَسُولُ اللَّهِ ص بِمَكَّةَ وَ أَصْحَابُهُ وَ الْمُسْلِمُونَ يُصَلُّونَ إِلَى بَيْتِ الْمَقْدِسِ وَ أَوْصَى الْبَرَاءُ إِذَا دُفِنَ أَنْ يُجْعَلَ وَجْهُهُ إِلَى تِلْقَاءِ النَّبِيِّ ص إِلَى الْقِبْلَةِ[1] وَ أَوْصَى بِثُلُثِ مَالِهِ فَجَرَتْ بِهِ السُّنَّةُ.

“Abu ‘ Abd Allah (a.s.), has said that al-Bara’ ibn Ma’rur al-Ansariy lived in al-Madinah. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, lived in Makkah, and with his companions performed Salat (prayer) facing the direction of Bayt al-Maqdis. Al-B

كَانَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ‌ لَأَنْ أُوصِيَ بِخُمُسِ مَالِي أَحَبُّ إِلَيَّ مِنْ أَنْ أُوصِيَ بِالرُّبُعِ وَ لَأَنْ أُوصِيَ بِالرُّبُعِ أَحَبُّ إِلَيَّ مِنْ أَنْ أُوصِيَ بِالثُّلُثِ وَ مَنْ أَوْصَى بِالثُّلُثِ فَلَمْ يَتَّرِكْ فَقَدْ بَالَغَ قَالَ وَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي رَجُلٍ تُوُفِّيَ وَ أَوْصَى بِمَالِهِ كُلِّهِ أَوْ أَكْثَرِهِ فَقَالَ إِنَّ الْوَصِيَّةَ تُرَدُّ إ

“Abu Ja‘far (a.s.), in this statement refers to the words of ’Amir al-Mu’minin. He (the Imam) said, ‘If I make a will about one-fifth of my legacy it is better than making a will about one- fourth of my legacy, and if I make a will about one-fourth of my legacy it is better than a will about one-third of my legacy. One

أَوْصَى إِلَيَّ رَجُلٌ بِتَرِكَتِهِ وَ أَمَرَنِي أَنْ أَحُجَّ بِهَا عَنْهُ فَنَظَرْتُ فِي ذَلِكَ فَإِذَا شَيْ‌ءٌ يَسِيرٌ لَا يَكْفِي لِلْحَجِّ فَسَأَلْتُ أَبَا حَنِيفَةَ وَ فُقَهَاءَ أَهْلِ الْكُوفَةِ فَقَالُوا تَصَدَّقْ بِهَا عَنْهُ فَلَمَّا حَجَجْتُ لَقِيتُ عَبْدَ اللَّهِ بْنَ الْحَسَنِ فِي الطَّوَافِ فَسَأَلْتُهُ وَ قُلْتُ لَهُ إِنَّ رَجُلًا مِنْ مَوَالِيكُمْ مِنْ أَهْلِ الْكُوفَةِ مَاتَ وَ أَوْصَى بِتَرِكَتِهِ إِ

“A man made a will and asked me to pay for al-Hajj from his legacy, but when I examined his legacy it was not sufficient. I then asked abu Hanifah and the jurists of al-Kufah. They said that I must give as charity on his behalf. When I performed al-Hajj, I met ‘Abd Allah ibn al-Hassan during tawaf. I asked him, saying,

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 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

سَأَلْتُ أَبَا الْحَسَنِ ع قُلْتُ جُعِلْتُ فِدَاكَ اشْتَرَيْتُ أَرْضاً إِلَى جَنْبِ ضَيْعَتِي بِأَلْفَيْ دِرْهَمٍ فَلَمَّا وَفَّيْتُ الْمَالَ خُبِّرْتُ أَنَّ الْأَرْضَ وَقْفٌ فَقَالَ لَا يَجُوزُ شِرَاءُ الْوَقْفِ وَ لَا تُدْخِلِ الْغَلَّةَ[2] فِي مَالِكَ ادْفَعْهَا إِلَى مَنْ أُوقِفَتْ عَلَيْهِ قُلْتُ لَا أَعْرِفُ لَهَا رَبّاً قَالَ تَصَدَّقْ بِغَلَّتِهَا[3].

“I once asked abu al-Hassan (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, I have bought a land near by my assets for two thousand dirham. When I made payment, I was informed that the land is an endowment.’ He (the Imam) said, ‘Buying an endowment is not permissible. You must not include it

سَأَلْتُ الرِّضَا ع وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالا سَأَلْنَا أَبَا الْحَسَنِ الرِّضَا ع عَنْ رَجُلٍ أَوْصَى بِسَهْمٍ مِنْ مَالِهِ وَ لَا يُدْرَى السَّهْمُ أَيُّ شَيْ‌ءٍ هُوَ فَقَالَ لَيْسَ عِنْدَكُمْ فِيمَا بَلَغَكُمْ عَنْ جَعْفَرٍ وَ لَا عَنْ أَبِي جَعْفَرٍ ع فِيهَا شَيْ‌ءٌ قُلْنَا لَهُ جُعِلْنَا فِدَاكَ مَا سَمِعْنَا أَصْحَابَ

“We once asked abu al-Hassan, al-Rida’ (a.s.), about the case of a man who has made a will about a share of his legacy and it is not known how much a share is. He (the Imam) asked, ‘Have you not received anything about it from Ja‘far, or abu Ja‘far, ‘Alayhim al-Salam?’ We replied, ‘We pray to Allah to keep our souls in

بَعَثَ إِلَيَّ أَبُو الْحَسَنِ مُوسَى ع بِوَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع وَ هِيَ‌ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* هَذَا مَا أَوْصَى بِهِ وَ قَضَى بِهِ فِي مَالِهِ عَبْدُ اللَّهِ عَلِيٌّ ابْتِغَاءَ وَجْهِ اللَّهِ لِيُولِجَنِي بِهِ الْجَنَّةَ وَ يَصْرِفَنِي بِهِ عَنِ النَّارِ وَ يَصْرِفَ النَّارَ عَنِّي‌ يَوْمَ تَبْيَضُّ وُجُوهٌ وَ تَسْوَدُّ وُجُوهٌ‌ أَنَّ مَا كَانَ لِي مِنْ مَالٍ بِيَنْبُعَ يُعْرَفُ لِي فِيه

7. Abu Ali al-Ash ‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj who has narrated the following: “Abu al-Hassan, ‘Alayhi al-Salam, sent to me the will of ’Amir al-Mu’minin, ‘Alayhi al-Salam, whic

لَيْسَ يَتْبَعُ الرَّجُلَ بَعْدَ مَوْتِهِ مِنَ الْأَجْرِ إِلَّا ثَلَاثُ خِصَالٍ صَدَقَةٌ أَجْرَاهَا فِي حَيَاتِهِ فَهِيَ تَجْرِي بَعْدَ مَوْتِهِ وَ صَدَقَةٌ مَبْتُولَةٌ لَا تُورَثُ أَوْ سُنَّةُ هُدًى يُعْمَلُ بِهَا بَعْدَهُ أَوْ وَلَدٌ صَالِحٌ يَدْعُو لَهُ. - مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‌ مِثْلَهُ إ

“Abu ‘Abd Allah (a.s.), has said, ‘Nothing follows a deceased after his death except three things: a charity that Allah has made to function in his lifetime which continues after his death, a Sunnah of guidance that one establishes which is acted upon after his death and virtuous children who pray for him.’” Muhammad i

لَا يَتْبَعُ الرَّجُلَ بَعْدَ مَوْتِهِ إِلَّا ثَلَاثُ خِصَالٍ صَدَقَةٌ أَجْرَاهَا لِلَّهِ فِي حَيَاتِهِ فَهِيَ تَجْرِي لَهُ بَعْدَ مَوْتِهِ وَ سُنَّةُ هُدًى سَنَّهَا فَهِيَ يُعْمَلُ بِهَا بَعْدَ وَفَاتِهِ وَ وَلَدٌ صَالِحٌ يَدْعُو لَهُ.

“Abu ‘Abd Allah (a.s.), has said, ‘Nothing follows a deceased after his death except three things: a charity that Allah has made to function in his life time which continues after his death, a Sunnah of guidance that one establishes which is acted upon after his death and virtuous children who pray for him.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا يَلْحَقُ الرَّجُلَ بَعْدَ مَوْتِهِ فَقَالَ سُنَّةٌ سَنَّهَا يُعْمَلُ بِهَا بَعْدَ مَوْتِهِ فَيَكُونُ لَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهَا مِنْ غَيْرِ أَنْ يَنْتَقِصَ مِنْ أُجُورِهِمْ شَيْ‌ءٌ وَ الصَّدَقَةُ الْجَارِيَةُ تَجْرِي مِنْ بَعْدِهِ وَ الْوَلَدُ الصَّالِحُ يَدْعُو لِوَالِدَيْهِ بَعْدَ مَوْتِهِمَا وَ يَحُجُّ وَ يَتَصَدَّقُ عَنْهُمَا وَ يُعْتِقُ وَ يَصُومُ وَ يُصَلِّي عَنْهُم

4. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mu‘awiyah ibn ‘Ammar who has narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about things that follow a deceased after his death. He (the Imam) said, ‘Of the things that follow a deceased after his death is

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ نُؤْتَى بِالشَّيْ‌ءِ فَيُقَالُ هَذَا مَا كَانَ لِأَبِي جَعْفَرٍ ع عِنْدَنَا فَكَيْفَ نَصْنَعُ فَقَالَ مَا كَانَ لِأَبِي جَعْفَرٍ ع بِسَبَبِ الْإِمَامَةِ فَهُوَ لِي وَ مَا كَانَ غَيْرَ ذَلِكَ فَهُوَ مِيرَاثٌ عَلَى كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ص.

“I once said to Sahib al- ‘Askar (a.s.), ‘I pray to Allah to keep my soul in service for your cause, something is brought to us and it is said “This is what was for abu Ja’far (a.s.).” How must we deal with it?’ He (the Imam) said, ‘Whatever was for abu Ja‘far because of Imamat (leadership with divine authority), it be

قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ‌ مَنْ أَوْصَى وَ لَمْ يَحِفْ وَ لَمْ يُضَارَّ كَانَ كَمَنْ تَصَدَّقَ بِهِ فِي حَيَاتِهِ.

“Abu ‘Abd Allah (a.s.), has said that Amir al-Mu’minin has said, ‘If one makes a will without being unjust and harming anyone it is like giving it as charity in his lifetime.”

قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ‌ يَثَّغِرُ الصَّبِيُّ لِسَبْعٍ وَ يُؤْمَرُ بِالصَّلَاةِ لِتِسْعٍ وَ يُفَرَّقُ بَيْنَهُمْ فِي الْمَضَاجِعِ لِعَشْرٍ وَ يَحْتَلِمُ لِأَرْبَعَ عَشْرَةَ وَ يَنْتَهِي طُولُهُ لِإِحْدَى وَ عِشْرِينَ سَنَةً وَ يَنْتَهِي عَقْلُهُ لِثَمَانٍ وَ عِشْرِينَ إِلَّا التَّجَارِبَ.

“Amir al-Mu’minin (AS) has said, ‘A child teethes at the seventh year; he must be instructed to perform Salat (prayer) at the ninth; their bed must be separated at the tenth; experiences wet-dream at the fourteenth; his growth stops at twenty-one and growth of his reasoning ability stops at twenty-eight except experien

قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ‌ الْحَمْدُ لِلَّهِ الَّذِي لَا مُقَدِّمَ لِمَا أَخَّرَ وَ لَا مُؤَخِّرَ لِمَا قَدَّمَ ثُمَّ ضَرَبَ بِإِحْدَى يَدَيْهِ عَلَى الْأُخْرَى ثُمَّ قَالَ يَا أَيَّتُهَا الْأُمَّةُ الْمُتَحَيِّرَةُ بَعْدَ نَبِيِّهَا لَوْ كُنْتُمْ قَدَّمْتُمْ مَنْ قَدَّمَ اللَّهُ وَ أَخَّرْتُمْ مَنْ أَخَّرَ اللَّهُ وَ جَعَلْتُمُ الْوِلَايَةَ وَ الْوِرَاثَةَ حَيْثُ جَعَلَهَا اللَّهُ مَا ع

“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin has said, ‘All praise belongs to Allah. What Allah places last no one is able to place it first, and no one is able to place last what He has placed first.’ He (the Imam) then tapped his one hand with the other hand. He said, ‘O confused nation after her Prophet,

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَ الرَّجُلُ إِذَا مَاتَ وَ وُلْدُهُ مِنَ الْقَرَابَةِ سَوَاءٌ تَرِثُ النِّسَاءُ نِصْفَ مِيرَاثِ الرِّجَالِ وَ هُنَّ أَضْعَفُ مِنَ الرِّجَالِ وَ أَقَلُّ حِيلَةً فَقَالَ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ فَضَّلَ الرِّجَالَ عَلَى النِّسَاءِ بِدَرَجَةٍ وَ لِأَنَّ النِّسَاءَ يَرْجِعْنَ عِيَالًا عَلَى الرِّجَالِ.

“I once asked al-Rida’ (a.s.), ‘I pray to Allah to keep my soul in service for your cause, why is it that when a man dies his sons’ shares of the legacy are twice as much as the share of his daughters even though females are less capable and weaker?’ He (the Imam) said, ‘It is because Allah, most Majestic, most Gloriou

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ رَجُلًا أَرْمَانِيّاً مَاتَ وَ أَوْصَى إِلَيَّ فَقَالَ لِي وَ مَا الْأَرْمَانِيُّ قُلْتُ نَبَطِيٌّ مِنْ أَنْبَاطِ الْجِبَالِ‌[3] مَاتَ وَ أَوْصَى إِلَيَّ بِتَرِكَتِهِ وَ تَرَكَ ابْنَتَهُ قَالَ فَقَالَ لِي أَعْطِهَا النِّصْفَ قَالَ فَأَخْبَرْتُ زُرَارَةَ بِذَلِكَ فَقَالَ لِي اتَّقَاكَ إِنَّمَا الْمَالُ لَهَا قَالَ فَدَخَلْتُ عَلَيْهِ بَعْدُ فَقُلْتُ أَصْلَحَكَ اللَّهُ إِنَّ أَصْحَ

“I once said to abu ‘Abd Allah (a.s.), that an Armani man has died and has made a will to me. He (the Imam) asked, ‘What is Armaniy?’ I replied, ‘He is a Nabatiy from Nabatiy people of mountains who has died. He has made a will to me about his legacy and has left behind his daughter.’ He (the Imam) said to me, ‘Give he

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْجَدِّ فَقَالَ مَا أَجِدُ أَحَداً قَالَ فِيهِ إِلَّا بِرَأْيِهِ إِلَّا أَمِيرَ الْمُؤْمِنِينَ ع قُلْتُ أَصْلَحَكَ اللَّهُ فَمَا قَالَ فِيهِ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ إِذَا كَانَ غَداً فَالْقَنِي حَتَّى أُقْرِئَكَهُ فِي كِتَابٍ قُلْتُ أَصْلَحَكَ اللَّهُ حَدِّثْنِي فَإِنَّ حَدِيثَكَ أَحَبُّ إِلَيَّ مِنْ أَنْ تُقْرِئَنِيهِ فِي كِتَابٍ فَقَالَ لِيَ الثَّانِيَةَ اسْمَعْ مَا أَقُولُ لَ

“I once asked abu Ja‘far (a.s.), about the grandfather. He (the Imam) said, ‘I do not find anyone who has spoken about it but that they have spoken out of their opinion except ’ Amir al- Mu’minin (a.s.). I then asked, T pray to Allah to keep you well, what has ’ Amir al- Mu’minin said about it?’ He (the Imam) said, ‘To

وَقَعَ بَيْنَ رَجُلَيْنِ مِنْ بَنِي عَمِّي مُنَازَعَةٌ فِي مِيرَاثٍ فَأَشَرْتُ عَلَيْهِمَا بِالْكِتَابِ إِلَيْهِ‌[1] فِي ذَلِكَ لِيَصْدُرَا عَنْ رَأْيِهِ فَكَتَبَا إِلَيْهِ جَمِيعاً جَعَلَنَا اللَّهُ فِدَاكَ مَا تَقُولُ فِي امْرَأَةٍ تَرَكَتْ زَوْجَهَا وَ ابْنَتَهَا لِأَبِيهَا وَ أُمِّهَا وَ قُلْتُ جُعِلْتُ فِدَاكَ إِنْ رَأَيْتَ أَنْ تُجِيبَنَا بِمُرِّ الْحَقِّ فَخَرَجَ إِلَيْهِمَا كِتَابٌ‌ بِسْمِ اللَّهِ الرَّحْمنِ

‘We pray to Allah to keep our souls in service for your cause, what do you say about the case of a woman who leaves behind her husband and her daughter from her father and mother?’ I said, ‘I pray to Allah to keep my soul in service for your cause, if you consider it proper answer us with the bitter truth.’ A letter ca