The Book of Social Manners

إِذَا قَهْقَهْتَ فَقُلْ حِينَ تَفْرُغُ اللَّهُمَّ لَا تَمْقُتْنِي.

“If you have laughed loudly, say, ‘O Lord, please, do not hate me.’”

كَثْرَةُ الْمِزَاحِ تَذْهَبُ بِمَاءِ الْوَجْهِ‌[1] وَ كَثْرَةُ الضَّحِكِ تَمُجُّ الْإِيمَانَ مَجّاً[2].

“Much joking eliminates the dignity of one’s face and much laughing hurls belief far away.”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ الْمِزَاحُ السِّبَابُ الْأَصْغَرُ.

“Joking is a minor form of name-calling.”

إِيَّاكُمْ وَ الْمِزَاحَ فَإِنَّهُ يَذْهَبُ بِمَاءِ الْوَجْهِ وَ مَهَابَةِ الرِّجَالِ.

“Beware of joking; it eliminates the dignity of one’s face and his respect.”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ لَا تُمَارِ فَيَذْهَبَ بَهَاؤُكَ وَ لَا تُمَازِحْ فَيُجْتَرَأَ عَلَيْكَ.

“Abu ‘Abd Allah (a.s.) has said, ‘Do not quarrel; it eliminates your brilliance and do not play jokes; people grow rude and daring against you.”

لَا تُمَازِحْ فَيُجْتَرَأَ عَلَيْكَ.

“Do not play jokes; rudeness will be used against you.”

فِي وَصِيَّةٍ لَهُ لِبَعْضِ وُلْدِهِ أَوْ قَالَ قَالَ أَبِي لِبَعْضِ وُلْدِهِ‌ إِيَّاكَ وَ الْمِزَاحَ فَإِنَّهُ يَذْهَبُ بِنُورِ إِيمَانِكَ وَ يَسْتَخِفُّ بِمُرُوءَتِكَ.

“The Imam said in his will to one of his sons or that he said, ‘My father said to one of his sons: “Beware of playing jokes; it eliminates the light of your belief, and decreases your manhood.’”

كَانَ يَحْيَى بْنُ زَكَرِيَّا ع يَبْكِي وَ لَا يَضْحَكُ وَ كَانَ عِيسَى ابْنُ مَرْيَمَ ع يَضْحَكُ وَ يَبْكِي وَ كَانَ الَّذِي يَصْنَعُ عِيسَى ع أَفْضَلَ مِنَ الَّذِي كَانَ يَصْنَعُ يَحْيَى ع.

“Yahya (John) ibn Zakariya would weep and would not laugh. Isa (Jesus), son of Maryam would laugh and weep. What Isa (Jesus) did was better than what Yahya would do.”

دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ لِي جَارٌ يُؤْذِينِي فَقَالَ ارْحَمْهُ فَقُلْتُ لَا رَحِمَهُ اللَّهُ فَصَرَفَ وَجْهَهُ عَنِّي قَالَ فَكَرِهْتُ أَنْ أَدَعَهُ فَقُلْتُ يَفْعَلُ بِي كَذَا وَ كَذَا وَ يَفْعَلُ بِي وَ يُؤْذِينِي فَقَالَ أَ رَأَيْتَ إِنْ كَاشَفْتَهُ انْتَصَفْتَ مِنْهُ‌[1] فَقُلْتُ بَلَى أُرْبِي عَلَيْهِ فَقَالَ إِنَّ ذَا مِمَّنْ يَحْسُدُ النَّاسَ عَلى‌ ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ‌

“Once I went in the presence of Abu ‘Abdillah (a.s.) and said to him, ‘My neighbor causes me suffering.’ The Imam said, ‘Be kind to him.’ I said, ‘I wish Allah will not grant him any kindness.’ The Imam turned away from me and I did not like to leave him and I said, ‘He does this and that to me and keeps causing me to

قَرَأْتُ فِي كِتَابِ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص كَتَبَ بَيْنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ مَنْ لَحِقَ بِهِمْ مِنْ أَهْلِ يَثْرِبَ أَنَّ الْجَارَ كَالنَّفْسِ غَيْرَ مُضَارٍّ وَ لَا آثِمٍ وَ حُرْمَةُ الْجَارِ عَلَى الْجَارِ كَحُرْمَةِ أُمِّهِ الْحَدِيثُ مُخْتَصَرٌ[2].

“I have read in the book of Ali (a.s.) that the Messenger of Allah wrote (and got it signed) for the people of Ansar and Muhajirin and people related to them from Yathrib: ‘The neighbor is like one’s soul that cannot be harmed or made to sin. The respect for the neighbor is like the respect for one’s mother.’ This is t

حُسْنُ الْجِوَارِ يَزِيدُ فِي الرِّزْقِ.

“Maintaining good neighborly relations increases one’s sustenance.”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ إِنَّ يَعْقُوبَ ع لَمَّا ذَهَبَ مِنْهُ بِنْيَامِينُ نَادَى يَا رَبِّ أَ مَا تَرْحَمُنِي أَذْهَبْتَ عَيْنَيَّ وَ أَذْهَبْتَ ابْنَيَّ فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى لَوْ أَمَتُّهُمَا لَأَحْيَيْتُهُمَا لَكَ حَتَّى أَجْمَعَ بَيْنَكَ وَ بَيْنَهُمَا وَ لَكِنْ تَذْكُرُ الشَّاةَ الَّتِي ذَبَحْتَهَا وَ شَوَيْتَهَا وَ أَكَلْتَ وَ فُلَانٌ وَ فُلَانٌ إِلَى جَانِبِكَ صَائِمٌ لَمْ

“I heard Abu ‘Abdillah (a.s.) saying, ‘When Benjamin also was taken away from Jacob, he pleaded before Allah for help, saying, “Have mercy on me. You have taken away my eyesight and my son.” Allah, the Most Blessed, the Most High, sent him inspiration, “Even if I will cause them to die I will give them life again for y

فَكَانَ بَعْدَ ذَلِكَ يَعْقُوبُ ع يُنَادِي مُنَادِيهِ كُلَّ غَدَاةٍ مِنْ مَنْزِلِهِ عَلَى فَرْسَخٍ أَلَا مَنْ أَرَادَ الْغَدَاءَ فَلْيَأْتِ إِلَى يَعْقُوبَ وَ إِذَا أَمْسَى نَادَى أَلَا مَنْ أَرَادَ الْعَشَاءَ فَلْيَأْتِ إِلَى يَعْقُوبَ.

“Whoever needs food, come to the house of Jacob” and in the evening also would announce, ‘Whoever needs dinner come to the house of Jacob.’”

جَاءَتْ فَاطِمَةُ ع تَشْكُو إِلَى رَسُولِ اللَّهِ ص بَعْضَ أَمْرِهَا فَأَعْطَاهَا- رَسُولُ اللَّهِ ص كُرَيْسَةً[1] وَ قَالَ تَعَلَّمِي مَا فِيهَا فَإِذَا فِيهَا مَنْ كانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يُؤْذِي جَارَهُ وَ مَنْ كانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ وَ مَنْ كانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيَقُلْ خَيْراً أَوْ لِيَسْكُتْ.

“Once Fatimah (a.s.) came to the Messenger of Allah and complained about certain matters. The Messenger of Allah gave her a tablet to read. It was written on the tablet: ‘Whoever believes in Allah and the Day of Judgment must not cause suffering to his neighbor. Whoever believes in Allah and the Day of Judgment must tr

قَالَ لِي أَبُو عَبْدِ اللَّهِ ع‌ حُسْنُ الْجِوَارِ زِيَادَةٌ فِي الْأَعْمَارِ وَ عِمَارَةُ الدِّيَارِ.

“Abu ‘Abd Allah (a.s.) once said to me, ‘Maintaining good neighborly relations increases one’s life span and the development of the country.”’

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ حُسْنُ الْجِوَارِ يَعْمُرُ الدِّيَارَ وَ يَزِيدُ فِي الْأَعْمَارِ.

“Abu ‘Abd Allah (a.s.) has said, ‘Maintaining good neighborly relations increases the development of the country and one’s life span.’”

قَالَ: لَيْسَ حُسْنُ الْجِوَارِ كَفَّ الْأَذَى وَ لَكِنَّ حُسْنَ الْجِوَارِ صَبْرُكَ عَلَى الْأَذَى.

“Not to cause suffering to neighbors is not a good neighborly relation, however, to be a good neighbor and to exercise patience in suffering (caused by the neighbors) is a good neighborly relations.”

قَالَ رَسُولُ اللَّهِ ص‌ حُسْنُ الْجِوَارِ يَعْمُرُ الدِّيَارَ وَ يُنْسِئُ فِي الْأَعْمَارِ.

“The Messenger of Allah has said, ‘Maintaining good neighborly relations develops the country and extends one’s lifespan.”

قَالَ وَ الْبَيْتُ غَاصٌّ بِأَهْلِهِ‌[1] اعْلَمُوا أَنَّهُ لَيْسَ مِنَّا مَنْ لَمْ يُحْسِنْ مُجَاوَرَةَ مَنْ جَاوَرَهُ.

“Abu ‘Abd Allah (a.s.) once speaking to the people who had filled up his house said, ‘You must take notice that those who fail to maintain good relations with their neighbors are not of our people and followers.’”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ الْمُؤْمِنُ مَنْ آمَنَ جَارُهُ بَوَائِقَهُ قُلْتُ وَ مَا بَوَائِقُهُ قَالَ ظُلْمُهُ وَ غَشْمُهُ‌[2].

“I heard Abu ‘Abdillah (a.s.) saying, ‘A believing person is one whose neighbors are safe from his bawa’iq, I then asked, ‘What is bawa’iq ,’ The Imam said, ‘His injustice and transgressions.’”

جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَشَكَا إِلَيْهِ أَذًى مِنْ جَارِهِ فَقَالَ لَهُ رَسُولُ اللَّهِ ص اصْبِرْ ثُمَّ أَتَاهُ ثَانِيَةً فَقَالَ لَهُ النَّبِيُّ ص اصْبِرْ ثُمَّ عَادَ إِلَيْهِ فَشَكَاهُ ثَالِثَةً فَقَالَ النَّبِيُّ ص لِلرَّجُلِ الَّذِي شَكَا إِذَا كَانَ عِنْدَ رَوَاحِ النَّاسِ إِلَى الْجُمُعَةِ فَأَخْرِجْ مَتَاعَكَ إِلَى الطَّرِيقِ حَتَّى يَرَاهُ مَنْ يَرُوحُ إِلَى الْجُمُعَةِ فَإِذَا سَأَلُوكَ فَأَخْبِرْهُ

“Once a man came to the Holy Prophet and complained against his neighbor. The Messenger of Allah said to him, ‘Bear patience.’ The man came the second time. The Holy Prophet said, ‘Bear patience.’ The man came the third time. The Holy Prophet said to him, ‘On Friday when people go to the Mosque take your belongings out

قَالَ رَسُولُ اللَّهِ ص‌ مَا آمَنَ بِي مَنْ بَاتَ شَبْعَانَ وَ جَارُهُ جَائِعٌ قَالَ وَ مَا مِنْ أَهْلِ قَرْيَةٍ يَبِيتُ وَ فِيهِمْ جَائِعٌ يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ.

“The Messenger of Allah has said, ‘One who spends the night with his stomach full while his neighbor is hungry does not believe in me. Any (people of the town) who sleep at night with their stomachs full while among them are hungry people, to such people, on the Day of Judgment, Allah will not look with kindness.’”

مِنَ الْقَوَاصِمِ الْفَوَاقِرِ الَّتِي تَقْصِمُ الظَّهْرَ جَارُ السَّوْءِ إِنْ رَأَى حَسَنَةً أَخْفَاهَا وَ إِنْ رَأَى سَيِّئَةً أَفْشَاهَا.

“Of the back-breaking misfortunes, one is a bad neighbor who hides all good things about his neighbor and publicizes all the bad things about him.”

قَالَ رَسُولُ اللَّهِ ص‌ أَعُوذُ بِاللَّهِ مِنْ جَارِ السَّوْءِ فِي دَارِ إِقَامَةٍ تَرَاكَ عَيْنَاهُ وَ يَرْعَاكَ قَلْبُهُ إِنْ رَآكَ بِخَيْرٍ سَاءَهُ وَ إِنْ رَآكَ بِشَرٍّ سَرَّهُ.

“The Messenger of Allah has said, ‘I seek protection with Allah against a bad neighbor of a residence. The neighbor whose eye sees you and whose heart is against you. When he observes a good thing it disappoints him and if he sees a bad thing he becomes happy.’”

قَالَ رَسُولُ اللَّهِ ص‌ كُلُّ أَرْبَعِينَ دَاراً جِيرَانٌ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ.

“The Messenger of Allah has said, ‘Every forty houses from the front, back, right and left are neighbors. ’”

حَدُّ الْجِوَارِ أَرْبَعُونَ دَاراً مِنْ كُلِّ جَانِبٍ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ.

“The limits of a neighborhood are forty houses on all sides, front, back, right and left.”

أَوْصَانِي أَبُو عَبْدِ اللَّهِ ع فَقَالَ: أُوصِيكَ بِتَقْوَى اللَّهِ وَ أَدَاءِ الْأَمَانَةِ وَ صِدْقِ الْحَدِيثِ وَ حُسْنِ الصِّحَابَةِ لِمَنْ صَحِبْتَ‌[1] وَ لا قُوَّةَ إِلَّا بِاللَّهِ‌.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ‘Ammar ibn Marwan who has said the following: “Once Abu ‘Abd Allah (a.s.) advised me, ‘You must remain pious before Allah, keep your trust, speak the truth, maintain good companionship relations and there is no power without Allah.’

مَنْ خَالَطْتَ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ يَدُكَ الْعُلْيَا عَلَيْهِ فَافْعَلْ.

“If in your association with people you can maintain the upper hand (be more beneficial), you should do so.”

قَالَ رَسُولُ اللَّهِ ص‌ مَا اصْطَحَبَ اثْنَانِ إِلَّا كَانَ أَعْظَمُهُمَا أَجْراً وَ أَحَبُّهُمَا إِلَى اللَّهِ عَزَّ وَ جَلَّ أَرْفَقَهُمَا بِصَاحِبِهِ.

“The Messenger of Allah has said, ‘Of the two companions, the one who is more kind to his companion is more beloved to Allah, the Most Majestic, the Most Holy.’”

قَالَ رَسُولُ اللَّهِ ص‌ حَقُّ الْمُسَافِرِ أَنْ يُقِيمَ عَلَيْهِ أَصْحَابُهُ إِذَا مَرِضَ ثَلَاثاً.

“The Messenger of Allah has said, ‘It is of the rights of a traveler on his companions to look after him for three days if he falls ill.”’

لَهُ الذِّمِّيُّ أَيْنَ تُرِيدُ يَا عَبْدَ اللَّهِ فَقَالَ أُرِيدُ الْكُوفَةَ فَلَمَّا عَدَلَ الطَّرِيقُ بِالذِّمِّيِّ عَدَلَ مَعَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ لَهُ الذِّمِّيُّ أَ لَسْتَ زَعَمْتَ أَنَّكَ تُرِيدُ الْكُوفَةَ فَقَالَ لَهُ بَلَى فَقَالَ لَهُ الذِّمِّيُّ فَقَدْ تَرَكْتَ الطَّرِيقَ فَقَالَ لَهُ قَدْ عَلِمْتُ قَالَ فَلِمَ عَدَلْتَ مَعِي وَ قَدْ عَلِمْتَ ذَلِكَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع هَذ

“Once, Amir al-Mu’minin, Ali ibn abu Talib (a.s.) accompanied a taxpaying non- Muslim. The taxpaying non-Muslim asked, ‘Where you want to go, O servant of Allah?’ Amir al-Mu’Minin (a.s.) said, ‘I want to go to al-Kufah.’ The taxpayer’s road changed. Amir al-Mu’Minin (a.s.) kept walking along with him. He asked, ‘Did yo

التَّوَاصُلُ بَيْنَ الْإِخْوَانِ فِي الْحَضَرِ التَّزَاوُرُ وَ فِي السَّفَرِ التَّكَاتُبُ.

“To maintain contact with friends in the town is by visiting, on a journey and out of town by correspondence.”

رَدُّ جَوَابِ الْكِتَابِ وَاجِبٌ كَوُجُوبِ رَدِّ السَّلَامِ وَ الْبَادِي بِالسَّلَامِ أَوْلَى بِاللَّهِ وَ رَسُولِهِ.

“It is necessary to reply a letter just as it is necessary to answer a greeting of peace. The initiator of a greeting of peace is closer to Allah and His messenger.”

كَانَ رَسُولُ اللَّهِ ص يَقْسِمُ لَحَظَاتِهِ بَيْنَ أَصْحَابِهِ فَيَنْظُرُ إِلَى ذَا وَ يَنْظُرُ إِلَى ذَا بِالسَّوِيَّةِ قَالَ وَ لَمْ يَبْسُطْ رَسُولُ اللَّهِ ص رِجْلَيْهِ بَيْنَ أَصْحَابِهِ قَطُّ وَ إِنْ كَانَ لَيُصَافِحُهُ الرَّجُلُ فَمَا يَتْرُكُ رَسُولُ اللَّهِ ص يَدَهُ مِنْ يَدِهِ حَتَّى يَكُونَ هُوَ التَّارِكَ فَلَمَّا فَطَنُوا لِذَلِكَ كَانَ الرَّجُلُ إِذَا صَافَحَهُ قَالَ بِيَدِهِ فَنَزَعَهَا مِنْ يَدِهِ.

“The Messenger of Allah would look to every one of his companions in equal proportions of time. He would look to this and then to that person. The Messenger of Allah was never seen stretching his legs in a gathering of his companions. When he would shake hands, with a person, the Messenger of Allah would not pull back

إِذَا كَانَ الرَّجُلُ حَاضِراً فَكَنِّهِ وَ إِذَا كَانَ غَائِباً فَسَمِّهِ.

“When a man is present, call him by his Kunyah (father of so and so) and in his absence call him by his name.”

قَالَ رَسُولُ اللَّهِ ص‌ إِذَا أَحَبَّ أَحَدُكُمْ أَخَاهُ الْمُسْلِمَ فَلْيَسْأَلْهُ عَنِ اسْمِهِ وَ اسْمِ أَبِيهِ وَ اسْمِ قَبِيلَتِهِ وَ عَشِيرَتِهِ فَإِنَّ مِنْ حَقِّهِ الْوَاجِبِ وَ صِدْقِ الْإِخَاءِ أَنْ يَسْأَلَهُ عَنْ ذَلِكَ وَ إِلَّا فَإِنَّهَا مَعْرِفَةُ حُمْقٍ.

“The Messenger of Allah has said, ‘Whoever loves his Muslim brother should ask what his name, the name of his father, his tribe and family is. It is of necessary rights and truthful brotherhood (friendship) to ask such questions; otherwise, it is a foolish recognition.’”

قَالَ رَسُولُ اللَّهِ ص يَوْماً لِجُلَسَائِهِ‌ تَدْرُونَ مَا الْعَجْزُ قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ فَقَالَ الْعَجْزُ ثَلَاثَةٌ أَنْ يَبْدُرَ أَحَدُكُمْ بِطَعَامٍ يَصْنَعُهُ لِصَاحِبِهِ فَيُخْلِفَهُ وَ لَا يَأْتِيَهُ وَ الثَّانِيَةُ أَنْ يَصْحَبَ الرَّجُلُ مِنْكُمُ الرَّجُلَ أَوْ يُجَالِسَهُ يُحِبُّ أَنْ يَعْلَمَ مَنْ هُوَ وَ مِنْ أَيْنَ هُوَ فَيُفَارِقَهُ قَبْلَ أَنْ يَعْلَمَ ذَلِكَ وَ الثَّالِثَةُ أَمْرُ ا

“The Messenger of Allah one day said to the people in his meeting, ‘Do you know what is (of one’s) weakness?’ They said, ‘Allah and the Messenger of Allah know better.’ He then said, ‘There are three kinds of weaknesses: First, a friend prepares food for another friend but fails to keep his promise and does not come fo

سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ع يَقُولُ‌ لَا تُذْهِبِ الْحِشْمَةَ بَيْنَكَ وَ بَيْنَ أَخِيكَ أَبْقِ مِنْهَا فَإِنَّ ذَهَابَهَا ذَهَابُ الْحَيَاءِ.

“I heard abu al-Hassan Musa saying, ‘Keep your decorum intact between yourself and your brother (friend) and preserve it; removal is the elimination of bashfulness.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ لَا تَثِقْ بِأَخِيكَ كُلَّ الثِّقَةِ فَإِنَّ صَرْعَةَ الِاسْتِرْسَالِ لَنْ تُسْتَقَالَ‌[1].

‘Do not trust your brother (friend) in totality; a sudden fall of attachment is never repairable.’”

أَبُو عَبْدِ اللَّهِ ع‌ اخْتَبِرُوا إِخْوَانَكُمْ بِخَصْلَتَيْنِ فَإِنْ كَانَتَا فِيهِمْ وَ إِلَّا فَاعْزُبْ ثُمَّ اعْزُبْ ثُمَّ اعْزُبْ مُحَافَظَةٍ عَلَى الصَّلَوَاتِ فِي مَوَاقِيتِهَا وَ الْبِرِّ بِالْإِخْوَانِ فِي الْعُسْرِ وَ الْيُسْرِ. بَابٌ‌

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Umar ibn ‘Abd al-‘Aziz from Mu’Alla ibn Khanis and ‘Uthman ibn Sulayman al- Nakhkhas from Mufaddal ibn ‘Umar and Yunus ibn Zabyan who have said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Try your brothers (friends) in two things that if not found th

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ لَا تَدَعْ‌ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- وَ إِنْ كَانَ بَعْدَهُ شِعْرٌ.

‘Do not ignore the expression, “(I begin) in the name of Allah, the Beneficent, the Merciful,” even if it is followed by a poem.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ اكْتُبْ‌ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- مِنْ أَجْوَدِ كِتَابِكَ وَ لَا تَمُدَّ الْبَاءَ حَتَّى تَرْفَعَ السِّينَ‌[2].

“Abu ‘Abd Allah (a.s.) has said, ‘Write “(I begin) in the name of Allah, the Beneficent, the Merciful,” with the best of your handwriting. Do not extend the letter ‘B’ more than the letter ‘S’.’” [Note: this may apply to kufi handwriting only].

قَالَ: لَا تَكْتُبْ‌ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- لِفُلَانٍ وَ لَا بَأْسَ أَنْ تَكْتُبَ عَلَى ظَهْرِ الْكِتَابِ لِفُلَانٍ

“Do not write, ‘(I begin) in the name of Allah, the Beneficent, the Merciful,’ ‘for so and so’ (in a letter), but it is not an offense to write at the back of the letter, ‘for so and so’.’”

لَا تَكْتُبْ دَاخِلَ الْكِتَابِ لِأَبِي فُلَانٍ وَ اكْتُبْ إِلَى أَبِي فُلَانٍ وَ اكْتُبْ عَلَى الْعُنْوَانِ لِأَبِي فُلَانٍ.

“Do not write in the letter: ‘For abu so and so’ but write ‘To abu so and so’. In the address area one should write, ‘For abu so and so’.”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَبْدَأُ بِالرَّجُلِ فِي الْكِتَابِ قَالَ لَا بَأْسَ بِهِ ذَلِكَ مِنَ الْفَضْلِ يَبْدَأُ الرَّجُلُ بِأَخِيهِ يُكْرِمُهُ.

“Once I asked Abu ‘Abdillah (a.s.) about a man who initiates writing to another man. The Imam said, ‘It is not an offense. It is an excellent act when a man initiates honoring his brother (in belief).”’

لَا بَأْسَ بِأَنْ يَبْدَأَ الرَّجُلُ بِاسْمِ صَاحِبِهِ فِي الصَّحِيفَةِ قَبْلَ اسْمِهِ.

“It is not an offense for a man to begin with the name of his friend in a letter instead of his own name.”

أَمَرَ أَبُو عَبْدِ اللَّهِ ع بِكِتَابٍ فِي حَاجَةٍ فَكُتِبَ ثُمَّ عُرِضَ عَلَيْهِ وَ لَمْ يَكُنْ فِيهِ اسْتِثْنَاءٌ فَقَالَ كَيْفَ رَجَوْتُمْ أَنْ يَتِمَّ هَذَا وَ لَيْسَ فِيهِ اسْتِثْنَاءٌ[1] انْظُرُوا كُلَّ مَوْضِعٍ لَا يَكُونُ فِيهِ اسْتِثْنَاءٌ فَاسْتَثْنُوا فِيهِ.

“Abu ‘Abd Allah (a.s.) ordered to write a letter about an issue. The letter was written and was shown to him and there was no exception in it. The Imam said, ‘How can you expect that this may be completed without exception (that is, if Allah so wills)? Look into it and write down exceptions whenever needed.”’

أَنَّهُ كَانَ يُتَرِّبُ الْكِتَابَ وَ قَالَ لَا بَأْسَ بِهِ‌[2].

“Abu al-Hassan al-Rida (a.s.) would dry up the ink on a newlywritten letter by means of placing soil on it and would say that doing so is not an offense.”

أَنَّهُ رَأَى كُتُباً لِأَبِي الْحَسَنِ ع مُتَرَّبَةً.

“He had seen a soiled letter of abu al-Hassan al-Rida (a.s.).”

سَأَلْتُهُ عَنِ الْقَرَاطِيسِ تَجْتَمِعُ هَلْ تُحْرَقُ بِالنَّارِ وَ فِيهَا شَيْ‌ءٌ مِنْ ذِكْرِ اللَّهِ قَالَ لَا تُغْسَلُ بِالْمَاءِ أَوَّلًا قَبْلُ.

“Once I asked abu al-Hassan (a.s.) about the papers that accumulate if they can be burned in which names of Allah may also be found. The Imam said, ‘No, they must not be burned instead, first they should be washed with water.’”