إِذَا دَخَلَ بِهَا فَقَدْ هَدَمَ الْعَاجِلَ.
“About the case of a man who goes to bed with a woman, then she asks for payment of mahr (dower), abu ‘Abd Allah (a.s.), has said, ‘When he goes to bed with her the condition of immediate payment is destroyed.’”
مَنْ أَمْهَرَ مَهْراً ثُمَّ لَا يَنْوِي قَضَاءَهُ كَانَ بِمَنْزِلَةِ السَّارِقِ[2].
“Abu ‘Abd Allah (a.s.), has said, ‘If one agrees to pay mahr (dower) then decides not to pay it, he is like a thief.’”
مَنْ تَزَوَّجَ الْمَرْأَةَ وَ لَا يَجْعَلُ فِي نَفْسِهِ أَنْ يُعْطِيَهَا مَهْرَهَا فَهُوَ زِنًى[3].
“Abu ‘Abd Allah (a.s.), has said, ‘If one marries a woman and then decides in his soul not to pay her mahr (dower), he has committed fornication.’”
فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ وَ لَا يَجْعَلُ فِي نَفْسِهِ أَنْ يُعْطِيَهَا مَهْرَهَا فَهُوَ زِنًى
‘If a man marries a woman and does not tell his soul to pay her mahr (dower) it is fornication.’”
كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع جَالِساً فَذَكَرَ شِرْكَ الشَّيْطَانِ فَعَظَّمَهُ حَتَّى أَفْزَعَنِي قُلْتُ جُعِلْتُ فِدَاكَ فَمَا الْمَخْرَجُ مِنْ ذَلِكَ قَالَ إِذَا أَرَدْتَ الْجِمَاعَ فَقُلْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* الَّذِي لَا إِلَهَ إِلَّا هُوَ بَدِيعُ السَّماواتِ وَ الْأَرْضِ* اللَّهُمَّ إِنْ قَضَيْتَ مِنِّي فِي هَذِهِ اللَّيْلَةِ خَلِيفَةً فَلَا تَجْعَلْ لِلشَّيْطَانِ فِيهِ شِرْكاً وَ لَا نَ
“I once was with abu ‘Abd Allah (a.s.). He (the Imam) mentioned Satan and called him greatly dangerous so much so that it frightened me and I said, ‘I pray to Allah to keep my soul in service for your cause, what is the way out from it?’ He (the Imam) said, ‘When you decide to go to bed with your wife say, “In the name
قُلْتُ لِأَبِي الْحَسَنِ ع إِنِّي مُبْتَلًى بِالنَّظَرِ إِلَى الْمَرْأَةِ الْجَمِيلَةِ فَيُعْجِبُنِي النَّظَرُ إِلَيْهَا فَقَالَ لِي يَا عَلِيُّ لَا بَأْسَ إِذَا عَرَفَ اللَّهُ مِنْ نِيَّتِكَ الصِّدْقَ وَ إِيَّاكَ وَ الزِّنَا فَإِنَّهُ يَمْحَقُ الْبَرَكَةَ وَ يُهْلِكُ الدِّينَ.
“I once said to abu al-Hassan (a.s.), ‘I am addicted to looking at beautiful women and I like looking at them. He (the Imam) said, ‘O Ali, it is not unlawful if Allah finds that your intention is truthful, but you must remain on your guard against fornication because it destroys bounties and invalidates religion.’”
قَالَ رَسُولُ اللَّهِ ص الْوَاشِمَةُ وَ الْمُوتَشِمَةُ وَ النَّاجِشُ وَ الْمَنْجُوشُ مَلْعُونُونَ عَلَى لِسَانِ مُحَمَّدٍ.
13. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Muhammad ibn Sinan from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to
كَانَ رَجُلٌ بِالْمَدِينَةِ وَ كَانَ لَهُ جَارِيَةٌ نَفِيسَةٌ فَوَقَعَتْ فِي قَلْبِ رَجُلٍ وَ أُعْجِبَ بِهَا فَشَكَا ذَلِكَ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ تَعَرَّضْ لِرُؤْيَتِهَا وَ كُلَّمَا رَأَيْتَهَا فَقُلْ أَسْأَلُ اللَّهَ مِنْ فَضْلِهِ فَفَعَلَ فَمَا لَبِثَ إِلَّا يَسِيراً حَتَّى عَرَضَ لِوَلِيِّهَا سَفَرٌ فَجَاءَ إِلَى الرَّجُلِ فَقَالَ يَا فُلَانُ أَنْتَ جَارِي وَ أَوْثَقُ النَّاسِ عِنْدِي وَ قَدْ عَرَضَ
“There was a man in al-Madinah and he had a very beautiful slave-girl who attracted a man who liked her and he complained before abu ‘ Abd Allah (a.s.), who told him to avoid looking to her and on seeing her say, T ask Allah from His extra bounties.’ He followed the instruction. In a short time her master decided to le
لَمْ يُولَدْ لِي شَيْءٌ قَطُّ وَ خَرَجْتُ إِلَى مَكَّةَ وَ مَا لِي وَلَدٌ فَلَقِيَنِي إِنْسَانٌ فَبَشَّرَنِي بِغُلَامٍ فَمَضَيْتُ وَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ ع بِالْمَدِينَةِ فَلَمَّا صِرْتُ بَيْنَ يَدَيْهِ قَالَ لِي كَيْفَ أَنْتَ وَ كَيْفَ وَلَدُكَ فَقُلْتُ جُعِلْتُ فِدَاكَ خَرَجْتُ وَ مَا لِي وَلَدٌ فَلَقِيَنِي جَارٌ لِي فَقَالَ لِي قَدْ وُلِدَ لَكَ غُلَامٌ فَتَبَسَّمَ ثُمَّ قَالَ سَمَّيْتَهُ قُلْتُ لَا قَال
“I never had a child . I went to Makkah and did not have any children. A man met me and gave good news of the birth of a boy to me. I then went on and visited Ali ibn al-Husayn (a.s.). When I went before him (the Imam), he (the Imam) asked, ‘How are you and how is your son?’ I said, ‘I pray to Allah to keep my soul in
إِذَا كَانَ بِامْرَأَةِ أَحَدِكُمْ حَبَلٌ فَأَتَى عَلَيْهَا أَرْبَعَةُ أَشْهُرٍ[1] فَلْيَسْتَقْبِلْ بِهَا الْقِبْلَةَ وَ لْيَقْرَأْ آيَةَ الْكُرْسِيِّ وَ لْيَضْرِبْ عَلَى جَنْبِهَا وَ لْيَقُلِ- اللَّهُمَّ إِنِّي قَدْ سَمَّيْتُهُ مُحَمَّداً فَإِنَّهُ يَجْعَلُهُ غُلَاماً فَإِنْ وَفَى بِالاسْمِ بَارَكَ اللَّهُ لَهُ فِيهِ وَ إِنْ رَجَعَ عَنِ الِاسْمِ كَانَ لِلَّهِ فِيهِ الْخِيَارُ إِنْ شَاءَ أَخَذَهُ وَ إِنْ شَاءَ تَرَكَ
“Abu ‘Abd Allah (a.s.), has said, ‘If the wife of one you is pregnant, during the fourth month ask her to face al-Qiblah (al-Ka‘bah) and read verse 255 of Chapter two, then tap on her side and say, ‘O Lord, I have named him Muhammad.’ Allah will make him a boy. If he keeps the name as he had promised Allah grants him b
كُنْتُ أَنَا وَ ابْنُ غَيْلَانَ الْمَدَائِنِيُّ دَخَلْنَا عَلَى أَبِي الْحَسَنِ الرِّضَا ع فَقَالَ لَهُ ابْنُ غَيْلَانَ أَصْلَحَكَ اللَّهُ بَلَغَنِي أَنَّهُ مَنْ كَانَ لَهُ حَمْلٌ فَنَوَى أَنْ يُسَمِّيَهُ مُحَمَّداً وُلِدَ لَهُ غُلَامٌ فَقَالَ مَنْ كَانَ لَهُ حَمْلٌ فَنَوَى أَنْ يُسَمِّيَهُ عَلِيّاً وُلِدَ لَهُ غُلَامٌ ثُمَّ قَالَ عَلِيٌّ مُحَمَّدٌ وَ مُحَمَّدٌ عَلِيٌّ شَيْئاً وَاحِداً[3] قَالَ أَصْلَحَكَ اللَّهُ إِن
“Once ibn Ghaylan al-Mada’iniy and I visited abu al-Hassan, al-Rida’ (a.s.), and ibn Ghaylan said to him (the Imam), ‘I pray to Allah to keep you well, I have been informed that if one’s wife is pregnant and he keeps his intention to name him Muhammad a son then is born to him.’ He (the Imam) said, ‘If one’s wife is pr
مَا مِنْ رَجُلٍ يُحْمَلُ لَهُ حَمْلٌ[4] فَيَنْوِي أَنْ يُسَمِّيَهُ مُحَمَّداً إِلَّا كَانَ ذَكَراً إِنْ شَاءَ اللَّهُ وَ قَالَ هَاهُنَا ثَلَاثَةٌ كُلُّهُمْ مُحَمَّدٌ مُحَمَّدٌ مُحَمَّدٌ وَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع فِي حَدِيثٍ آخَرَ يَأْخُذُ بِيَدِهَا وَ يَسْتَقْبِلُ بِهَا الْقِبْلَةَ عِنْدَ الْأَرْبَعَةِ الْأَشْهُرِ وَ يَقُولُ اللَّهُمَّ إِنِّي سَمَّيْتُهُ مُحَمَّداً وُلِدَ لَهُ غُلَامٌ وَ إِنْ حَوَّلَ اس
“Abu ‘Abd Allah (a.s.), has said, ‘Anyone whose wife is pregnant and he keeps in his intention to name him Muhammad, the child will be a boy by the will of Allah.’ He (the Imam) said, ‘There are three and all of them are Muhammad, Muhammad, Muhammad.’ Abu ‘Abd Allah (a.s.), in another Hadith has said, ‘He should hold h
قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَ لَهُ حَمْلٌ فَنَوَى أَنْ يُسَمِّيَهُ- مُحَمَّداً أَوْ عَلِيّاً وُلِدَ لَهُ غُلَامٌ.
“The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘If one’s wife is pregnant and he keeps in his intention to name him Muhammad or Ali, a boy will be born to him.’”
لَا طَلَاقَ إِلَّا مَا أُرِيدَ بِهِ الطَّلَاقُ.
“Abu ‘Abd Allah (a.s.), has said, ‘It is not a divorce unless it is intended to be a divorce.’”
أَنَّهُمَا قَالا لَا طَلَاقَ إِلَّا لِمَنْ أَرَادَ الطَّلَاقَ
“One of the two Imam, (abu Ja‘far or abu ‘Abd Allah) (a.s.), has said, ‘It is not a divorce unless it is intended to be a divorce.’”
سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ لَا طَلَاقَ إِلَّا عَلَى السُّنَّةِ وَ لَا طَلَاقَ عَلَى السُّنَّةِ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ لَا طَلَاقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ إِلَّا بِبَيِّنَةٍ وَ لَوْ أَنَّ رَجُلًا طَلَّقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ وَ لَمْ يُشْهِدْ لَمْ يَكُنْ طَلَاقُهُ طَلَاقاً وَ لَوْ أَنَّ رَجُلًا طَلَّقَ عَلَى سُنَّةٍ وَ عَلَى طُهْرٍ مِنْ
‘Divorce, which is not according to Sunnah, is not a divorce. A divorce is not according to Sunnah if it is not pronounced in the presence of two just witnesses, in a menses-free period in which the husband has not gone to bed with her. If a man divorces his wife in a menses-free period during which he has not gone to
سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ رَجُلٍ قَالَ لِرَجُلٍ اكْتُبْ يَا فُلَانُ إِلَى امْرَأَتِي بِطَلَاقِهَا أَوِ اكْتُبْ إِلَى عَبْدِي بِعِتْقِهِ يَكُونُ ذَلِكَ طَلَاقاً أَوْ عِتْقاً فَقَالَ لَا يَكُونُ طَلَاقاً وَ لَا عِتْقاً حَتَّى يَنْطِقَ بِهِ لِسَانُهُ أَوْ يَخُطَّهُ بِيَدِهِ وَ هُوَ يُرِيدُ الطَّلَاقَ أَوِ الْعِتْقَ وَ يَكُونَ ذَلِكَ مِنْهُ بِالْأَهِلَّةِ وَ الشُّهُودِ وَ يَكُونَ غَائِباً عَنْ أَهْلِهِ.
“I once asked abu Ja‘far (a.s.), about the case of a man who says to another man, ‘O so and so write to my wife her divorce or to my slave that he is free; if it is a divorce and setting free of a slave. He (the Imam) said, ‘It is not a divorce or freedom until he says by his own tongue or his own handwriting and with
سَقَطَتْ عَنْهُ الْكَفَّارَةُ إِذَا طَلَّقَ قَبْلَ أَنْ يُعَاوِدَ الْمُجَامَعَةَ قِيلَ فَإِنَّهُ رَاجَعَهَا قَالَ إِنْ كَانَ إِنَّمَا طَلَّقَهَا لِإِسْقَاطِ الْكَفَّارَةِ عَنْهُ ثُمَّ رَاجَعَهَا فَالْكَفَّارَةُ لَازِمَةٌ لَهُ أَبَداً إِذَا عَاوَدَ الْمُجَامَعَةَ وَ إِنْ كَانَ طَلَّقَهَا وَ هُوَ لَا يَنْوِي شَيْئاً مِنْ ذَلِكَ فَلَا بَأْسَ أَنْ يُرَاجِعَ وَ لَا كَفَّارَةَ عَلَيْهِ.
“About the case of a man who expresses the statement of al-Zihar about his wife then divorces her, abu ‘Abd Allah (a.s.), has said, ‘Expiation does not apply to his case when he divorces before going to bed with her.’ It was then asked, ‘What happens if he goes back to her?’ He (the Imam) said, ‘If he has divorced her
سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي أَوْ كَيَدِهَا أَوْ كَبَطْنِهَا أَوْ كَفَرْجِهَا أَوْ كَنَفْسِهَا أَوْ كَكَعْبِهَا أَ يَكُونُ ذَلِكَ الظِّهَارَ وَ هَلْ يَلْزَمُهُ فِيهِ مَا يَلْزَمُ الْمُظَاهِرَ فَقَالَ الْمُظَاهِرُ إِذَا ظَاهَرَ مِنِ امْرَأَتِهِ فَقَالَ هِيَ كَظَهْرِ أُمِّهِ أَوْ كَيَدِهَا أَوْ كَرِجْلِهَا أَوْ كَشَعْرِهَا أَوْ كَشَيْءٍ مِنْهَا يَنْوِي بِذَلِكَ التَّحْرِيمَ
“I once asked abu ‘ Abd Allah (a.s.), about the case of a man, who expresses the statement of al-Zihar about his wife. He says, ‘For me you are like the back of my mother or like her hand, or like her belly, or like her vagina, or like her soul, or like her feet’; if this is al-Zihar and if he owes what one who express
مَنْ خَرَجَ مِنْ مَنْزِلِهِ مُعْتَمّاً تَحْتَ حَنَكِهِ يُرِيدُ سَفَراً لَمْ يُصِبْهُ فِي سَفَرِهِ سَرَقٌ وَ لَا حَرَقٌ وَ لَا مَكْرُوهٌ.
He said, "Whoever leaves his home, intending a journey, with trust under his chin (meaning he has good intentions), he will not be afflicted with theft, fire, or anything disliked during his journey."
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْفَرْقُ مِنَ السُّنَّةِ قَالَ لَا قُلْتُ فَهَلْ فَرَقَ رَسُولُ اللَّهِ ص قَالَ نَعَمْ قُلْتُ كَيْفَ فَرَقَ رَسُولُ اللَّهِ ص وَ لَيْسَ مِنَ السُّنَّةِ قَالَ مَنْ أَصَابَهُ مَا أَصَابَ رَسُولَ اللَّهِ ص يَفْرُقُ كَمَا فَرَقَ رَسُولُ اللَّهِ ص فَقَدْ أَصَابَ سُنَّةَ رَسُولِ اللَّهِ ص وَ إِلَّا فَلَا قُلْتُ لَهُ كَيْفَ ذَلِكَ قَالَ إِنَّ رَسُولَ اللَّهِ ص حِينَ صُدَّ عَنِ الْبَيْتِ وَ ق
“I once asked abu ‘Abd Allah (a.s.), if parting hairs is of Sunnah. He (the Imam) replied, ‘No, it is not of Sunnah.’ I then asked if the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, parted his hairs.’ He (the Imam) said, ‘Yes, he (the Messenger of A
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ صَدَقَةِ مَا لَمْ تُقْسَمْ وَ لَمْ تُقْبَضْ فَقَالَ جَائِزَةٌ إِنَّمَا أَرَادَ النَّاسُ النُّحْلَ فَأَخْطَئُوا.
“I once asked abu ‘Abd Allah (a.s.), about charity which is not distributed or possessed by the recipient. He (the Imam) said, ‘It is permissible (for the donor to use it); people had the intention to gift it but they made a mistake (in calling it a charity).”’
أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ع بِقَوْمٍ لُصُوصٍ قَدْ سَرَقُوا فَقَطَعَ أَيْدِيَهُمْ مِنْ نِصْفِ الْكَفِّ وَ تَرَكَ الْإِبْهَامَ وَ لَمْ يَقْطَعْهَا وَ أَمَرَهُمْ أَنْ يَدْخُلُوا دَارَ الضِّيَافَةِ وَ أَمَرَ بِأَيْدِيهِمْ أَنْ تُعَالَجَ فَأَطْعَمَهُمُ السَّمْنَ وَ الْعَسَلَ وَ اللَّحْمَ حَتَّى بَرَءُوا فَدَعَاهُمْ وَ قَالَ يَا هَؤُلَاءِ إِنَّ أَيْدِيَكُمْ قَدْ سَبَقَتْ إِلَى النَّارِ فَإِنْ تُبْتُمْ وَ عَلِمَ اللَّهُ
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman Al Daylami, from Haroun Bin Al Jahm, from Muhammad Bin Muslim, Abu Ja’far asws has said: ‘They came to Amir Al-Momineen asws with a group who had stolen. So he asws cut their hands from half the palm, and left the thumb and did not cut it, and
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ سُئِلَ عَمَّا يَجُوزُ وَ عَمَّا لَا يَجُوزُ مِنَ النِّيَّةِ عَلَى الْإِضْمَارِ فِي الْيَمِينِ فَقَالَ قَدْ يَجُوزُ فِي مَوْضِعٍ وَ لَا يَجُوزُ فِي آخَرَ فَأَمَّا مَا يَجُوزُ فَإِذَا كَانَ مَظْلُوماً فَمَا حَلَفَ بِهِ وَ نَوَى الْيَمِينَ فَعَلَى نِيَّتِهِ وَ أَمَّا إِذَا كَانَ ظَالِماً فَالْيَمِينُ عَلَى نِيَّةِ الْمَظْلُومِ.
“I once heard abu ‘ Abd Allah (a.s.), when he (the Imam) was asked about what is lawful and what is not lawful about intention and what is in one’s mind, saying, ‘In certain times it is lawful and in certain times it is not lawful. The lawful case is when one is oppressed in which case his oath is based on his intentio
سَأَلْتُهُ عَنْ رَجُلٍ حَلَفَ وَ ضَمِيرُهُ عَلَى غَيْرِ مَا حَلَفَ قَالَ الْيَمِينُ عَلَى الضَّمِيرِ.
‘The oath is for that which is in one’s mind.’”
سَأَلْتُ أَبَا الْحَسَنِ ع- عَنِ الرَّجُلِ يَحْلِفُ وَ ضَمِيرُهُ عَلَى غَيْرِ مَا حَلَفَ عَلَيْهِ قَالَ الْيَمِينُ عَلَى الضَّمِيرِ.
“I once asked abu al-Hassan (a.s.), about the case of a man who swears but his mind is on something other than that for which he has taken the oath. He (the Imam) said, ‘Swearing is for that which is in one’s mind.’”
كَتَبَ بُنْدَارُ مَوْلَى إِدْرِيسَ يَا سَيِّدِي نَذَرْتُ أَنْ أَصُومَ كُلَّ يَوْمِ سَبْتٍ فَإِنْ أَنَا لَمْ أَصُمْهُ مَا يَلْزَمُنِي مِنَ الْكَفَّارَةِ فَكَتَبَ وَ قَرَأْتُهُ لَا تَتْرُكْهُ إِلَّا مِنْ عِلَّةٍ وَ لَيْسَ عَلَيْكَ صَوْمُهُ فِي سَفَرٍ وَ لَا مَرَضٍ إِلَّا أَنْ تَكُونَ نَوَيْتَ ذَلِكَ[2] وَ إِنْ كُنْتَ أَفْطَرْتَ مِنْهُ مِنْ غَيْرِ عِلَّةٍ فَتَصَدَّقْ بِعَدَدِ كُلِّ يَوْمٍ لِسَبْعَةِ مَسَاكِينَ[3] نَس
“Bundar, maxvla of Idris, once wrote, ‘My master, I made a vow and commitment to fast every Saturday; and if I did not fast what is the expiation?’ He (the Imam) wrote and I read it, ‘Do not stop fasting except because of illness, and you do not have to fast when on a journey or during your illness unless you had the i
سَأَلَ عَبَّادُ بْنُ مَيْمُونٍ[3] وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ جَعَلَ عَلَى نَفْسِهِ نَذْراً صَوْماً وَ أَرَادَ الْخُرُوجَ إِلَى مَكَّةَ فَقَالَ عَبْدُ اللَّهِ بْنُ جُنْدَبٍ سَمِعْتُ مَنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنْ رَجُلٍ جَعَلَ عَلَى نَفْسِهِ نَذْراً صَوْماً فَحَضَرَتْهُ نِيَّتُهُ فِي زِيَارَةِ أَبِي عَبْدِ اللَّهِ ع قَالَ يَخْرُجُ وَ لَا يَصُومُ فِي الطَّرِيقِ فَإِذَا رَجَعَ قَضَى ذَلِ
“’Abbad ibn Maymun asked (abu ‘Abd Allah (a.s.)) when I was present, about the case of a man who made a vow and commitment to fast and wanted to leave for Makkah. ‘Abd Allah ibn Jundab said, ‘I heard the one who narrated from abu ‘Abd Allah (a.s.), who was asked about a man who made a vow and commitment to fast. He bec
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع وَ سُئِلَ عَنِ الرَّجُلِ يَحْلِفُ بِالنَّذْرِ وَ نِيَّتُهُ فِي يَمِينِهِ الَّتِي حَلَفَ عَلَيْهَا دِرْهَمٌ أَوْ أَقَلُّ قَالَ إِذَا لَمْ يَجْعَلْ لِلَّهِ فَلَيْسَ بِشَيْءٍ.
“I once heard abu ‘Abd Allah (a.s.), saying, when he (the Imam) was asked about the case of a man who took an oath to make a vow and commitment and his intention in his oath is about one dirham or less. He (the Imam) said, ‘If he has not made it for Allah, then it does not have any valid effect.’”
الْمَلْزُومُ كُلُّ حِلٍّ عَلَيْهِ حَرَامٌ إِنْ بَرِحَ حَتَّى يُرْضِيَكَ فَخَرَجَ مِنْ قَبْلِ أَنْ يُرْضِيَهُ كَيْفَ يَصْنَعُ وَ لَا يَدْرِي مَا يَبْلُغُ يَمِينُهُ وَ لَيْسَ لَهُ فِيهَا نِيَّةٌ قَالَ لَيْسَ بِشَيْءٍ.
“An indebted man who was held by his creditor said, ‘All lawful things will be unlawful for me if I leave you, unless you agree to allow me to go.’ However, he then leaves without his creditor agreeing, about this and what he might do because of not knowing the condition of his oath and swearing, when in reality he did
الظِّهَارُ إِذَا عَجَزَ صَاحِبُهُ عَنِ الْكَفَّارَةِ فَلْيَسْتَغْفِرْ رَبَّهُ وَ يَنْوِي أَنْ لَا يَعُودَ[3] قَبْلَ أَنْ يُوَاقِعَ ثُمَّ لْيُوَاقِعْ وَ قَدْ أَجْزَأَ ذَلِكَ عَنْهُ مِنَ الْكَفَّارَةِ فَإِذَا وَجَدَ السَّبِيلَ إِلَى مَا يُكَفِّرُ يَوْماً مِنَ الْأَيَّامِ فَلْيُكَفِّرْ وَ إِنْ تَصَدَّقَ وَ أَطْعَمَ نَفْسَهُ وَ عِيَالَهُ فَإِنَّهُ يُجْزِئُهُ إِذَا كَانَ مُحْتَاجاً وَ إِنْ لَمْ يَجِدْ ذَلِكَ فَلْيَسْتَغْف
“Abu ‘ Abd Allah (a.s.), has said that in the case of al-Zihar if the man fails to pay the expiation, he must then ask forgiveness from his Lord and keep his intention not to repeat it again before going to bed and then go to bed, it is sufficient for expiation. When he finds a way to pay the expiation in one of the da
كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يُوصِي أَصْحَابَهُ وَ يَقُولُ أُوصِيكُمْ بِتَقْوَى اللَّهِ فَإِنَّهَا غِبْطَةُ الطَّالِبِ الرَّاجِي وَ ثِقَةُ الْهَارِبِ اللَّاجِي وَ اسْتَشْعِرُوا التَّقْوَى شِعَاراً بَاطِناً وَ اذْكُرُوا اللَّهَ ذِكْراً خَالِصاً- تَحْيَوْا بِهِ أَفْضَلَ الْحَيَاةِ وَ تَسْلُكُوا بِهِ طَرِيقَ النَّجَاةِ- انْظُرُوا فِي الدُّنْيَا نَظَرَ الزَّاهِدِ الْمُفَارِقِ لَهَا فَإِنَّهَا تُزِيلُ الثَّاوِيَ[1] الس
Abu Al-Hassan Musa (asws) having said: ‘Amir-ul-Momineen (asws) used to bequeath to his (asws) companions saying: ‘I (asws) bequeath you to fear Allah (azwj) for it is happiness for the truthful seeker, and a heavy shackle for the runaway fugitive. And be aware of the piety realising it within yourselves, and remember
قَالَ أَبُو جَعْفَرٍ ع يَا ابْنَ مُسْلِمٍ النَّاسُ أَهْلُ رِيَاءٍ غَيْرَكُمْ وَ ذَلِكُمْ أَنَّكُمْ أَخْفَيْتُمْ مَا يُحِبُّ اللَّهُ عَزَّ وَ جَلَّ وَ أَظْهَرْتُمْ مَا يُحِبُّ النَّاسُ وَ النَّاسُ أَظْهَرُوا مَا يُسْخِطُ اللَّهَ عَزَّ وَ جَلَّ وَ أَخْفَوْا مَا يُحِبُّهُ اللَّهُ[1] يَا ابْنَ مُسْلِمٍ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى رَأَفَ بِكُمْ فَجَعَلَ الْمُتْعَةَ عِوَضاً لَكُمْ عَنِ الْأَشْرِبَةِ[2].
‘O Ibn Muslim, the people are show-offs apart from you, and that is what you have concealed what Allah (azwj) Mighty and Majestic Loves, and have displayed what the people love, whilst the people have displayed what Allah (azwj) Mighty and Majestic is Angered by, and concealed what Allah (azwj) Loves. O Ibn Muslim, All
أَنْشَدَ الْكُمَيْتُ أَبَا عَبْدِ اللَّهِ ع شِعْراً فَقَالَ أَخْلَصَ اللَّهُ لِي هَوَايَ فَمَا أُغْرِقُ نَزْعاً وَ لَا تَطِيشُ سِهَامِي
Kumeyt chanted some poems to Abu Abdullah (asws), so he said: ‘May Allah (azwj) Make my desires sincere to me so I do not pull the string of my bow, and my arrows do not waver’. So Abu Abdullah (asws) said; ‘Do not say like this, ‘I do not pull the string of my bow’, but say, ‘So I have pulled the string of my bow and
أَبُو عَبْدِ اللَّهِ ع مَنْ صَدَقَ لِسَانُهُ زَكَا عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زَادَ اللَّهُ عَزَّ وَ جَلَّ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِأَهْلِهِ زَادَ اللَّهُ فِي عُمُرِهِ.
The one who is of a truthful tongue, his deeds would be pure, and the one who is of good intention, Allah (azwj) Increases his sustenance, and the one who is kind to his family, Allah (azwj) Increases his life’.
لَا حَسَبَ لِقُرَشِيٍّ وَ لَا لِعَرَبِيٍّ إِلَّا بِتَوَاضُعٍ وَ لَا كَرَمَ إِلَّا بِتَقْوَى وَ لَا عَمَلَ إِلَّا بِالنِّيَّةِ[1] وَ لَا عِبَادَةَ إِلَّا بِالتَّفَقُّهِ أَلَا وَ إِنَّ أَبْغَضَ النَّاسِ إِلَى اللَّهِ مَنْ يَقْتَدِي بِسُنَّةِ إِمَامٍ وَ لَا يَقْتَدِي بِأَعْمَالِهِ.
Ali Bin Al-Husayn (asws) has said: ‘There is no nobility for the Qureysh, nor for the Arabs except by humbleness, and there is no prestige except by piety, and there are no deeds except by the intention, and there is no worship except by the understanding. Indeed! The most hateful of the people to Allah (azwj) is the o
كَانَتْ شَرِيعَةُ نُوحٍ ع أَنْ يُعْبَدَ اللَّهُ بِالتَّوْحِيدِ وَ الْإِخْلَاصِ وَ خَلْعِ الْأَنْدَادِ وَ هِيَ الْفِطْرَةُ الَّتِي فَطَرَ النَّاسَ عَلَيْها وَ أَخَذَ اللَّهُ مِيثَاقَهُ عَلَى نُوحٍ ع وَ عَلَى النَّبِيِّينَ ع أَنْ يَعْبُدُوا اللَّهَ تَبَارَكَ وَ تَعَالَى وَ لَا يُشْرِكُوا بِهِ شَيْئاً وَ أَمَرَ بِالصَّلَاةِ وَ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ الْحَلَالِ وَ الْحَرَامِ وَ لَمْ يَف
Abu Ja’far (asws) having said: ‘The Law (Sharia) of Noah (as) was that they should worship Allah (azwj) with Oneness (Al-Tauheed), and have sincerity, and not associate others, ‘وَ هِيَ الْفِطْرَةُ الَّتِي فَطَرَ النَّاسَ’ and this is the natured upon which the people have been Created. And Allah (azwj) Took a Covenant
قَالَ رَسُولُ اللَّهِ ص سَيَأْتِي عَلَى أُمَّتِي زَمَانٌ تَخْبُثُ فِيهِ سَرَائِرُهُمْ وَ تَحْسُنُ فِيهِ عَلَانِيَتُهُمْ طَمَعاً فِي الدُّنْيَا وَ لَا يُرِيدُونَ بِهِ مَا عِنْدَ اللَّهِ رَبِّهِمْ يَكُونُ دِينُهُمْ رِيَاءً لَا يُخَالِطُهُمْ خَوْفٌ يَعُمُّهُمُ اللَّهُ[1] مِنْهُ بِعِقَابٍ فَيَدْعُونَهُ دُعَاءَ الْغَرِيقِ فَلَا يَسْتَجِيبُ لَهُمْ. حَدِيثُ الْفُقَهَاءِ وَ الْعُلَمَاءِ
Abu Abdullah (asws) has said that the Rasool Allah (saww) said: ‘There will come a time upon my (saww) community when they will be ugly in their inner selves and beautiful in their appearances. They will be greedy for what is in the world and will not be intending what is in the Presence of Allah (azwj), their Lord (az
بَيْنَا أَنَا عِنْدَ رَسُولِ اللَّهِ ص إِذْ قَالَ رَسُولُ اللَّهِ ص إِنَّ الشِّيعَةَ الْخَاصَّةَ الْخَالِصَةَ[1] مِنَّا أَهْلَ الْبَيْتِ فَقَالَ عُمَرُ يَا رَسُولَ اللَّهِ عَرِّفْنَاهُمْ حَتَّى نَعْرِفَهُمْ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مَا قُلْتُ لَكُمْ إِلَّا وَ أَنَا أُرِيدُ أَنْ أُخْبِرَكُمْ ثُمَّ قَالَ رَسُولُ اللَّهِ ص أَنَا الدَّلِيلُ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ عَلِيٌّ نَصْرُ ال
The Shites,the special ones, the sincere ones are from us (asws) the People (asws) of the Household’. So Umar said, ‘O Rasool Allah (saww), introduce them until we recognise them’. So the Rasool Allah (saww) said: ‘I (saww) am not saying to you except that I (saww) want to inform you’. Then the Rasool Allah (saww) said
قَالَ: دَخَلْتُ أَنَا وَ أَبِي وَ جَدِّي وَ عَمِّي حَمَّاماً فِي الْمَدِينَةِ- فَإِذَا رَجُلٌ فِي بَيْتِ الْمَسْلَخِ فَقَالَ لَنَا مِمَّنِ الْقَوْمُ فَقُلْنَا مِنْ أَهْلِ الْعِرَاقِ- فَقَالَ وَ أَيُّ الْعِرَاقِ فَقُلْنَا الْكُوفِيُّونَ فَقَالَ مَرْحَباً بِكُمْ يَا أَهْلَ الْكُوفَةِ وَ أَهْلًا أَنْتُمُ الشِّعَارُ دُونَ الدِّثَارِ ثُمَّ قَالَ وَ مَا يَمْنَعُكُمْ مِنَ الْإِزَارِ[1] فَإِنَّ رَسُولَ اللَّهِ ص قَالَ عَوْرَ
Hadith.252 - Hanan ibn Sudayr narrated from his father: He said: 'I entered a bathhouse in Medina with my father, grandfather, and uncle. There was a man in the changing room.’ Imam (as) said: ”Where are you people from?" We replied: ”From the people of Al-Iraq” . Imam (as) said: ”Which part of Al-Iraq?” We replied: ”F
وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ إِنَّ أَفْضَلَ مَا يَتَوَسَّلُ بِهِ الْمُتَوَسِّلُونَ الْإِيمَانُ بِاللَّهِ وَ رَسُولِهِ وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ وَ كَلِمَةُ الْإِخْلَاصِ فَإِنَّهَا الْفِطْرَةُ وَ إِقَامُ الصَّلَاةِ فَإِنَّهَا الْمِلَّةُ وَ إِيتَاءُ الزَّكَاةِ فَإِنَّهَا مِنْ فَرَائِضِ اللَّهِ عَزَّ وَ جَلَّ وَ الصَّوْمُ فَإِنَّهُ جُنَّةٌ مِنْ عَذَابِهِ وَ حِجُّ الْبَيْتِ فَإِنَّهُ مَنْفَاةٌ لِلْف
Hadith.613 - The Commander of the Faithful Imam Ali ibn Abi Talib (as) used to say: "The best means by which those seeking nearness (to Allah (swt)) may draw near are; Faith in Allah (swt) and His Messenger, Striving in the way of Allah (swt), Word of sincerity (testifying that there is no god but Allah (swt)), for it
دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ أَنَا أُرِيدُ أَنْ أَسْأَلَهُ عَنِ الصَّلَاةِ فَبَدَأَنِي فَقَالَ إِذَا لَقِيتَ اللَّهَ عَزَّ وَ جَلَّ بِالصَّلَوَاتِ الْخَمْسِ لَمْ يَسْأَلْكَ عَمَّا سِوَاهُنَ[5].
Hadith.615 - It is narrated from 'Aidh al-Amasi that He said: "I entered upon Imam Jafar ibn Muhammad Al-Sadiq (as) with the intention of asking him about prayer. Imam (as) began speaking before I could ask and said: 'If you meet Allah (swt), the Mighty and Majestic, with the five daily prayers, He will not ask you abo
وَ قَالَ ع إِيَّاكُمْ وَ الْكَسَلَ فَإِنَّ رَبَّكُمْ رَحِيمٌ يَشْكُرُ الْقَلِيلَ إِنَّ الرَّجُلَ لَيُصَلِّي الرَّكْعَتَيْنِ يُرِيدُ بِهِمَا وَجْهَ اللَّهِ تَعَالَى فَيُدْخِلُهُ اللَّهُ بِهِمَا الْجَنَّةَ- وَ إِنَّهُ لَيَتَصَدَّقُ بِدِرْهَمٍ تَطَوُّعاً يُرِيدُ بِهِ وَجْهَ اللَّهِ عَزَّ وَ جَلَّ فَيُدْخِلُهُ اللَّهُ بِهِ الْجَنَّةَ وَ إِنَّهُ لَيَصُومُ الْيَوْمَ تَطَوُّعاً يُرِيدُ بِهِ وَجْهَ اللَّهِ عَزَّ وَ جَلَّ فَ
Hadith.631 - Imam (as) said: "Beware of laziness, for your Lord (azj) is Merciful and appreciates even the smallest acts. Indeed, a person may pray two rak'ahs (units of prayer) sincerely seeking the Face of Allah (swt) (The Aimmah (as)), and Allah (swt) will admit him into Paradise because of them. And indeed, a perso
وَ قَالَ ع مَنْ أَذَّنَ سَبْعَ سِنِينَ مُحْتَسِباً[2] جَاءَ يَوْمَ الْقِيَامَةِ لَا ذَنْبَ لَهُ.
Hadith.883 - Imam (as) said: "Whoever calls the adhan (call to prayer) for seven years with the intention of seeking Allah’s (swt) reward will come on the Day of Judgment without any sins."
أُمِرَ النَّاسُ بِالْقِرَاءَةِ فِي الصَّلَاةِ لِئَلَّا يَكُونَ الْقُرْآنُ مَهْجُوراً مُضَيَّعاً وَ لْيَكُنْ مَحْفُوظاً مَدْرُوساً فَلَا يَضْمَحِلَّ وَ لَا يُجْهَلَ وَ إِنَّمَا بُدِئَ بِالْحَمْدِ دُونَ سَائِرِ السُّوَرِ لِأَنَّهُ لَيْسَ شَيْءٌ مِنَ الْقُرْآنِ وَ الْكَلَامِ جُمِعَ فِيهِ مِنْ جَوَامِعِ الْخَيْرِ وَ الْحِكْمَةِ مَا جُمِعَ فِي سُورَةِ الْحَمْدِ- وَ ذَلِكَ أَنَّ قَوْلَهُ عَزَّ وَ جَلَ[2] الْحَمْدُ لِلَّه
Hadith.926 - In what al-Fadl narrated from Imam al-Ridha (as) concerning reasons for the recitation in prayer, he stated: “People have been commanded to recite during prayer so that the Qur’an would not be abandoned or neglected, but instead preserved and studied so that it is neither forgotten nor lost. The recitation
أَ لَيْسَ كَانَ فِي نِيَّتِهِ أَنْ يُكَبِّرَ قَالَ نَعَمْ قَالَ فَلْيَمْضِ فِي صَلَاتِهِ.
Hadith.999 - The Halabi asked Imam Jafar ibn Muhammad Al-Sadiq (as) about a man who forgot to say the Takbir (the opening Takbir) until he had entered the prayer. Imam (as) said: "Was it not in his intention to say the Takbir?" He replied: "Yes." Imam (as) said: "Then let him continue with his prayer."
يُحْسَبُ لَكَ إِذَا دَخَلْتَ مَعَهُمْ وَ إِنْ كُنْتَ لَا تَقْتَدِي بِهِمْ حُسِبَ لَكَ مِثْلُ مَا يُحْسَبُ لَكَ إِذَا كُنْتَ مَعَ مَنْ تَقْتَدِي بِهِ[1].
Hadith.1126 - It is narrated from him by Hafs ibn al-Bakhtari that Imam (as) said: "It will be counted for you when you join them (in prayer), even if you do not follow them (in intention); it will be counted for you just as it would if you were with someone you follow”.
فِي اَلتَّقْصِيرِ فِي اَلصَّلاَةِ بَرِيدٌ فِي بَرِيدٍ «أَرْبَعَةٌ وَ عِشْرُونَ مِيلاً» ثُمَّ قَالَ «كَانَ أَبِي عَلَيْهِ اَلسَّلاَمُ يَقُولُ» «إِنَّ اَلتَّقْصِيرَ لَمْ يُوضَعْ عَلَى اَلْبَغْلَةِ اَلسَّفْوَاءِ وَ اَلدَّابَّةِ اَلنَّاجِيَةِ وَ إِنَّمَا وُضِعَ عَلَى سَيْرِ اَلْقِطَارِ.
Hadith.1268 - Abdullah ibn Yahya al-Kahili heard him say about the shortening of prayers that a "Barid in a Barid" (a distance) is "twenty-four miles." Then He said: "My father (as) used to say: 'The shortening (of prayers) was not placed upon the swift mule or the quick steed; rather, it was intended for the traveling
وَ قَالَ أَبُو وَلَّادٍ الْحَنَّاطُ[5] قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي كُنْتُ نَوَيْتُ حِينَ دَخَلْتُ الْمَدِينَةَ أَنْ أُقِيمَ بِهَا عَشْراً فَأَتْمَمْتُ الصَّلَاةَ ثُمَّ بَدَا لِي أَنْ لَا أُقِيمَ بِهَا فَمَا تَرَى لِي أُتِمُّ أَمْ أَقْصُرُ فَقَالَ لِي إِنْ كُنْتَ دَخَلْتَ الْمَدِينَةَ وَ صَلَّيْتَ بِهَا صَلَاةً وَاحِدَةً فَرِيضَةً بِتَمَامٍ فَلَيْسَ لَكَ أَنْ تَقْصُرَ حَتَّى تَخْرُجَ مِنْهَا وَ إِنْ كُنْتَ
Hadith.1270 - Abu Walad al-Hannat said : I said to Imam Jafar ibn Muhammad Al-Sadiq (as): "When I entered Medina, I intended to stay there for ten days, so I completed my prayers (performed full prayers). Then it occurred to me not to stay for ten days. What should I do? Should I continue performing full prayers or sho
لَهُ أَبْشِرْ مَنْ صَلَّى مِنَ اللَّيْلِ عُشْرَ لَيْلَةٍ لِلَّهِ[5] مُخْلِصاً ابْتِغَاءَ ثَوَابِ اللَّهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لِمَلَائِكَتِهِ اكْتُبُوا لِعَبْدِي هَذَا مِنَ الْحَسَنَاتِ عَدَدَ مَا أَنْبَتَ فِي اللَّيْلِ مِنْ حَبَّةٍ وَ وَرَقَةٍ وَ شَجَرَةٍ وَ عَدَدَ كُلِّ قَصَبَةٍ وَ خُوصٍ وَ مَرْعًى[6] وَ مَنْ صَلَّى تُسْعَ لَيْلَةٍ أَعْطَاهُ اللَّهُ عَشْرَ دَعَوَاتٍ مُسْتَجَابَاتٍ وَ أَعْطَاهُ اللّ
Hadith.1374 - Jabir ibn Isma'il narrated from Ja'far ibn Muhammad, from his father (as), that a man asked Ali ibn Abi Talib (as) about praying during the night with recitation. Ali (as) said to him, "Rejoice! Whoever prays a tenth of the night for the sake of Allah (swt) with sincerity, seeking His reward, Allah (swt),