مسائل علي بن جعفر

Masā’il ʿAlī b. Jaʿfar

أخبرنا أحمد بن موسى بن جعفر بن أبي العباس قال : حدثنا أبو جعفر بن يزيد بن النضر الخراساني من كتابه في جمادى الآخرة سنة إحدى وثمانين ومائتين قال : حدثنا علي بن الحسن بن علي بن عمر بن علي بن الحسين بن علي بن أبي طالب عليهم السلام ، عن علي بن جعفر بن محمد ، عن أخيه موسى بن جعفرعليه السلام قال :


Aḥmad b. Mūsā b. Jaʿfar b. Abū al-ʿAbbās narrated to us. He said: Abū Jaʿfar b. Yazīd b. al-Naḍr al-Khurāsānī narrated to us from his book in (the month of) Jumādī al-Ākhira in the year two hundred and eighty one. He said: ʿAlī b. al-Ḥasan b. ʿAlī b. ʿUmar b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abū Ṭālib عليهم السلام narrated to us from ʿAlī b. Jaʿfar b. Muḥammad from his brother Mūsā b. Jaʿfar عليهم السلام. He said:

[1] سألت (أخي موسى بن جعفر)عن رجل واقع امرأته قبل طواف النساء متعمدا ، ما عليه ؟ قال : « يطوف ، وعليه بدنة ».


1 – I asked [my brother Mūsā b. Jaʿfar] about a man who has intercourse with his wife prior to the ṭawāf al-nisā intentionally, what is upon him?

He said: He does ṭawāf, and a badana (a sacrificial camel) is upon him.

Translator's note: Here and in many narrations one will find the expression "what is upon him/her/etc" being used. It can refer to an obligation that is upon them, or some form of atonement or a punishment.

[2] وسألته عن رجل اخذ وعليه ثلاثة حدود : الخمر ، والسرقة ، والزنى ، فما فيها من الحدود ؟ قال : « يبدأ بحد الخمر ، ثم السرقة ، ثم الزنا ».


2 – And I asked him about a man is seized while he has three ḥudūd upon him: wine, theft, and fornication, so what is there of them from the ḥudūd?

He said: One begins with the ḥadd of wine, then of theft, then of fornication.

[3] وسألته عن خنثى دلس نفسه لامرأته ما عليه ؟ قال : « يوجع ظهره ، واذيق تمهينا ، وعليه المهر كاملاً إن كان دخل بها ، وإن لم يكن دخل بها فعليه نصف المهر ».


3 – And I asked him about the khunthā (hermaphrodite) who falsifies himself to his wife, what is upon him?

He said: His back is hurt, and he is made to taste humiliation. And the complete mahr is upon him if he has had intercourse with her, and if he has not had intercourse with her then half of the mahr is upon him.

[4] وسألته عن ذبيحة اليهودي والنصراني ، هل تحل ؟ قال : « كل مما ذكر اسم الله عليه ».


4 – And I asked him about the slaughtered animal of the Jews and the Christian, is it lawful?

He said: Eat of what the name of God has been mentioned over.

[5] وسألته عن رجل أصاب شاة في الصحراء ، هل تحل له ؟ قال : « قال رسول الله صلى الله عليه وآله : (هي لك أو لأخيك أو لذئب ، خذها فعرفها حيث أصبتها ، فإن عرفت فردها على صاحبها ، وإن لم يعرفها فكلها ، وأنت ضامن لها إن جاء صاحبها يطلبها ، أن ترد عليه ثمنها )».


5 – And I asked him about a man who came upon a sheep in the desert, is it lawful for him?

He said: The Messenger of God صلى الله عليه وآله said: It is for you or for your brother or a wolf. Take it, and make it known from whence you came upon it. So if you know, then return it to its owner. And if you do not know it, then eat it. And if its owner comes looking for it you are responsible for it that you pay back to him its value.

[6] وسألته عن رجل صام من ظهار ثم أيسر ، وقد بقي عليه من صومه يومان أو ثلاثة ، كيف يصنع ؟ قال : « إن صام شهرا ودخل في الثاني أجزأه الصوم ، ويتم صومه ، ولاعتق عليه ».


6 – And I asked him about a man who fasted from (having committed the offense of) ẓihār (calling your wife to be as your mother’s back), then he becomes rich and a day or two or three has remained for him from his fast , how does he act?

He said: If he fasted a month, and entered into the second, the fast suffices him and he completes his fast, and there is no emancipation (of a slave) upon him.

[7] وسألته عن رجل تتابع عليه رمضانان لم يصح فيهما ثم صح بعد ، كيف يصنع ؟ قال : « يقضي الآخر ( بصوم ) ، ويقضي عن الأول بصدقة كل يوم مدا من طعام ».


7 – And I asked him about a man who has two consecutive Ramaḍāns upon him during which he is not healthy in them, then he becomes healthy afterwards. How does he act?

He said: He does qaḍā of the last [with a fast] and he does qaḍā of the first with a charity (ṣadaqa) of a mudd of food every day.

[8] وسألته عن رجل خرج بطير من مكة حتى ورد به الكوفة ، كيف يصنع ؟ قال : « يرده إلى مكة ، وإن مات يتصدق بثمنه ».


8 – And I asked him about a man who removes a bird from Mecca, until he brings it to Kufa. How does he act?

He said: He returns it to Mecca, and if it died then he is to give charity by (the amount of) its value.


[9] وسألته عن رجل ترك طوافه حتى قدم بلده وواقع النساء ، كيف يصنع ؟ قال : « يبعث ببدنة ، إن كان تركه في حج بعث بها في حج ، وإن كان تركه في عمرة بعث في عمرة ، ويوكل من يطوف عنه ما كان ترك من طوافه » .


9 – And I asked him about a man who leaves off his ṭawāf until he arrives at his country and he has intercourse (?) with women. How is he to act?

He said: He sends a badana. If he left it off in a ḥajj, he sends it in a ḥajj, and if he left it off in an ʿumra he sends it in an umraʿ. And he delegates someone to do ṭawāf for him of what he had left off from his ṭawāf.

[10] وسألته عن رجل كان له أربع نسوة فماتت إحداهن ، هل يصلح أن يتزوج مكانها اخرى قبل أن تنقضي عدة المتوفاة ؟ قال : « إذا ماتت فليتزوج ما أحب ».


10 – And I asked him about a man who had four wives, and one of them died. Is it appropriate for him to marry another in her place prior to the ʿidda of the deceased ending?

He said: If she died, then he is marry what he likes.


[11] وسألته عن صلاة الخوف ، كيف هي ؟ قال : « يقوم الإمام فيصلي ببعض أصحابه ركعة ، ثم يقوم في الثانية ويقوم أصحابه فيصلون الثانية معه ، ثم يخففون وينصرفون ، ويأتي أصحابه الباقون فيصلون معه الثانية ، فإذا قعد في التشهد قاموا فصلوا الثانية لأنفسهم ، ثم قعدوا فتشهدوا معه ، ثم سلم وانصرف وانصرفوا ».


11 – And I asked him about the prayer of fear (ṣalāt al-khawf), how is it?

He said: The imam rises and prays a rakʿa with some of his companions. Then he rises in the second and his companions rise so they pray in the second with him. Then they step down and depart, and his remaining companions come and pray with him in the second. So when he sits in the tashahhud, they rise and pray the second for themselves. Then they sit and do tashahhud with him. Then he does the taslīm and departs, and they depart.

[12] وسألته عن صلاة المغرب في الخوف ، كيف هي ؟ قال : « يقوم الامام فيصلي ببعض أصحابه ركعة ، ثم يقوم في الثانية ويقومون فيصلون ركعتين يخففون وينصرفون ، ويأتي أصحابه الباقون فيصلون معه الثانية ، ثم يقوم بهم في الثانية ، فيصلي بهم فتكون للامام الثالثة وللقوم الثانية ، ثم يقعد ويتشهد ويتشهدون معه ، ثم يقوم أصحابه والإمام قاعد فيصلون الثالثة ويتشهدون ، ثم يسلم ويسلمون » .


12 – And I asked him about the prayer of maghrib in fear, how is it?

He said: The imam rises and prays a rakʿa with some of his companions. Then he rises in the second and they rise, so they pray two rakʿa, they step down and they depart and his remaining companions come, and they pray the second with him. Then he rises with them in the second and he prays with them, thus it would be the third for the imam and the second for the people. Then he sits and does tashahhud, and they do tashahhud with him. Then his companions rise while the imam is sitting, and they pray the third and do tashahhud. Then he does taslīm and they do taslīm.

[13] وسألته عن المتعة في الحج ، من أين إحرامها وإحرام الحج ؟ قال : « قد وقت رسول الله صلى الله عليه وآله لأهل العراق من العقيق ، ولأهل المدينة وما يليها من الشجرة ، ولأهل الشام وما يليها من الجحفة ، ولأهل الطائف من قرن ، ولأهل اليمن من يلملم ، فليس ينبغي لأحد أن يعدو هذه المواقيت إلى غيرها » .


13 – And I asked him about the mutʿa al-ḥajj. From whence is its iḥrām and the iḥrām of ḥajj?

He said: The Messenger of God صلى الله عليه وآله has set it to be al-ʿAqīq for the people of Iraq, al-Shajara for the people of Medina and what is adjacent to it, al-Juḥfa for the people of Syria (al-Shām) and what is adjacent to it, Qarn for the people of Ṭā’if, and Yalmalam for the people of Yemen. So, it does not behoove anyone that he should bypass these mawāqīt to other than them.

[14] وسألته عن الرجل ، هل يصلح له أن يصيد حمام الحرم ( في الحل فيذبحه فيدخله في الحرم ) فياكله ؟ قال : « لا يصلح اكل حمام الحرم على حال ».


14 – And I asked him about the man, is it appropriate for him to hunt the pigeons of the Ḥaram [in the (state) of ḥill (i.e. out of the state of iḥrām), so he slaughters it and enters it in the Ḥaram], so does he eat it?

He said: It is not appropriate for him to eat the pigeons of the Ḥaram upon (any) state.

[15] وسألته عن الرجل ، هل يصلح له أن ينتف إبطه في رمضان وهو صائم ؟ قال : « لابأس » .


15 – And I asked him about the man, is it appropriate for him to tweeze his armpit during Ramaḍān while he is fasting?

He said: There is no harm.

[16] وسألته عن الرجل ، أيصلح له أن يصب الماء من فيه فيغسل به الشيء يكون في ثوبه ؟ قال : « لا بأس » .


16 – And I asked him about the man, is it appropriate for him to pour water from his mouth and by it wash something that is in his garment?

He said: There is no harm.

[17] وسألته عن امرأة توفي عنها زوجها وهي حامل ، فوضعت وتزوجت قبل أن تنقضي أربعة أشهر وعشر ، ما حالها ؟ قال : « إن كان دخل بها زوجها فرق بينهما فاعتدت ما بقي عليها من زوجها الأول ، ثم اعتدت عدة اخرى من الزوج الأخير ، ثم لا تحل له أبداً وإن تزوجت غيره . وإن لم يكن دخل بها فرق بينهما واعتدت ما بقي عليها من عدتها من المتوفى عنها ، وهو خاطب من الخطاب ».


17 – And I asked him about a woman whose husband dies while she is pregnant. She delivers, and marries prior to four months and ten (days) ending. What is her state?

He said: If her husband has had intercourse with her, they are separated and she observes the ʿidda of what was remaining from her first husband. Then, she observes the other ʿidda from her last husband. Then she will never be lawful for him, even if she marries someone other than him.

And if he has not had intercourse with her, they are separated, and she observes the ʿidda of what remained of her ʿidda from the one who deceased from her. And he is a suitor from the suitors (i.e. she may now marry the second one like any other man).

[18] وسألته عن الدباء من الجراد هل يحل اكله ؟ قال : « لا يحل اكله حتى يطير ».


18 – And I asked him about the dabbā’ from the locust (الدباء is a locust’s stage prior to its being able to fly), is it lawful to eat?

He said: It is not lawful to eat until it flies.

[19] وسألته عن رجل أتاه رجلان يخطبان ابنته ، فهوي الجد أن يزوج أحدهما ، وهوي أبوها الآخر ، أيهما أحق أن ينكح ؟ قال : « الذي هوي الجد أحق بالجارية لأنها وأباها لجدها ».


19 – And I asked him about a man for whom two men came seeking the hand of his daughter. The grandfather liked that one of them should marry, and her father liked the other. Which of them most deserves to marry?

He said: The one who the grandfather liked most deserves to (marry) the maiden, for she and her father belong to her grandfather.

[20] وسألته عن رجل كانت له غنم ، وكان يعزل من جلودها الذكي من الميت ، فاختلطت فلم يعرف الذكي من الميت ، هل يصلح له بيعه ؟ قال : « يبيعه ممن يستحل بيع الميتة منه ، ويأكل ثمنه ولا بأس ».


20 – And I asked him about a man who had a sheep, and he would segregate the hide of dhakī (the Islamically slaughtered) from the dead animal (al-mayyit). So they became mixed, so he did not know the dhakī from the dead animal. Is it appropriate for him to sell it?

He said: He sells it to someone who considers the selling of the dead animal from to be lawful, and he consumes its value and there is no harm.

[21] وسألته عن المرأة هل يحل لها أن تعتنق الرجل في شهر رمضان وهي صائمة ، فتقبل بعض جسده من غير شهوة ؟ قال : « لا بأس ».


21 – And I asked him about the woman, is it lawful for her to embrace the man during the month of Ramaḍān when she is fasting, kissing some of his body without lust?

He said: There is no harm.

[22] وسألته عن المرأة ، هل يصلح لها أن تمسح على الخمار ؟ قال : « لا يصلح حتى تمسح على رأسها ».


22 – And I asked him about the woman, is it appropriate for her to wipe (for wuḍū) upon the veil (al-khimār)?

He said: It is not appropriate until she wipes upon her head.

[23] وسألته عن الصائم هل يصلح له أن يصب في اذنه الدهن ؟ قال : « إذا لم يدخل حلقه فلا بأس ».


23 – And I asked him about the fasting person, is it appropriate for him to pour ointment in his ear?

He said: If it does not enter his throat, there is no harm.

[24] وسألته عن رجل وطئ جارية ، فباعها قبل أن تحيض ، فوطئها الذي اشتراها في ذلك الطهر فولدت له ، لمن الولد ؟ قال : « الولد للذي هي عنده ، فليصر لقول رسول الله صلى الله عليه واله : ( الولد للفراش ) ».


24 – And I asked him about a man who had sex with a slave-girl, and he sold her prior to her menstruating. The one who purchased her had sex with her in that (state) of purity, and she gave birth for him. To whom is the child?

He said: The child is for the one who she is with. So he is to become by (?) the saying of the Messenger of God صلى الله عليه واله “The child belongs to the bed.” (i.e. the marital bed).

[25] وسألته عن امرأة أرضعت مملوكها ما حاله ؟ قال : « إذا أرضعته عتق ».


25 – And I asked him about a woman who nurses her slave, what is his state?

He said: If she nursed him he is emancipated.

[26] وسألته عن المرأة ، هل يصلح لها أن تاكل من عقيقة ولدها ؟ قال : « لا يصلح لها الاكل منه فلتصدق بها كلها ».


26 – And I asked him about the woman, is it appropriate for her to eat from the ʿaqīqa of her child?

He said: Eating from it is not appropriate for her, and she is to give charity by all of it.

[27] وسألته عن مولود ترك أهله حلق رأسه في اليوم السابع ، هل عليه بعد ذلك حلقه والصدقة بوزنه ؟ قال : « إذا مضى سبعة أيام فليس عليهم حلقه ، إنما الحلق والعقيقة والأسم في اليوم السابع ».


27 – And I asked him about the newborn whose family leaves off the shaving his head in the seventh day, is his shaving and the charity by its weight upon him after that?

He said: When seven days pass then his shaving is not upon him. The shaving, the ʿaqīqa and the name (i.e. naming) are only in the seventh day.

[28] وسألته عن الحج مفرداً هو أفضل أو الإقران ؟ قال : « إقران الحج أفضل من الإفراد ».


28 – And I asked him about (performing) the ḥajj mufradan, is it better or the iqrān?

He said: The iqrān of ḥajj is better than the ifrād.

[29] وسألته عن المتعة والحج مفردا وعن الإقران ، أية أفضل ؟ قال : « المتمتع أفضل من المفرد ومن القارن السائق ». ثم قال : « إن المتعة هي التي في كتاب الله والتي أمر بها رسول الله صلى الله عليه واله » ، ثم قال : « إن المتعة دخلت في الحج إلى يوم القيامة » ، ثم شبك أصابعه بعضها في بعض . قال : « كان ابن عباس يقول : من أبى حالفته » .


29 – And I asked him about the mutʿa (of ḥajj) and ḥajj mufradan and about al-iqrān, which is best?

He said: The mutamattiʿ is better than the mufrad and from the qārin al-sā’iq.

Then he said: Mutʿa is that which is in the book of God, and the one that the Messenger of God صلى الله عليه واله commanded.

Then he said: Mutʿa entered in the ḥajj until the Day of the Resurrection.

Then he clasped some of his fingers in others. He said: Ibn ʿAbbās would say: Whoso refuses I make a covenant with (? ḥālaftahu, in some manuscripts khālaftahu, i.e. I have opposed him, disagreed with him).

[30] وسألته عن الرجل يسجد فيضع يده على نعله ، هل يصلح ذلك له ؟ قال : « لا بأس » .


30 – And I asked him about the man who does sajda and he places his hand on his sandal. Is that appropriate for him?

He said: There is no harm.

[31] وسألته عن الرجل ، هل يصلح له أن يزوج ابنته بغير إذنها ؟ قال : « نعم ، ليس يكون للولد مع الوالد أمر إلا أن تكون امرأة قد دخل بها قبل ذلك ، فتلك لا يجوز نكاحها إلا أن تستأمر » .


31 – And I asked him about the man, is it appropriate for to marry his daughter (to someone) without her permission?

He said: Yes, there is no command for the child with the father unless she is a woman who has had intercourse prior to that. So the marrying of that one is not permissible unless she is consulted.

[32] وسألته عن الرجل ، هل يحل له أن يصلي خلف الإمام فوق دكان ؟ . قال : « إذا كان مع القوم في الصف فلا بأس ».


32 – And I asked him about the man, is it lawful for him to pray behind the imam above a shop?

He said: If he is with a group in the row, then there is no harm.

[33] وسألته عن المرأة ، هل يصلح لها أن تصلي في ملحفة ومقنعة ولها درع ؟ قال : « لا يصلح لها إلا أن تلبس درعها » .


33 – And I asked him about the woman, is it appropriate for her to pray in a milḥafa (a woman’s garment without a lining, that covers the woman’s body) and veil, while she has a corselet (dirʿ) (but does not wear it)?

He said: It is not appropriate for her unless she wears her corselet.

[34] وسألته عن المرأة ، هل يصلح لها أن تصلي في إزار وملحفة ومقنعة ولها درع ؟ قال : « إذا وجدت فلا يصلح لها الصلاة إلا وعليها درع ».


34 – And I asked him about the woman, it is appropriate for her to pray in an izār and a milḥafa and a veil, while she has a corselet (but does not wear it)?

He said: If she finds (one) then prayer is not appropriate for her except with a corselet on.

[35] وسألته عن المرأة ، هل يصلح لها أن تصلي في إزار وملحفة تقنع بها ولها درع ؟ قال : « لا يصلح لها أن تصلي حتى تلبس درعها ».


35 – And I asked him about the woman, is it appropriate for her to pray in an izār and a milḥafa which she veils herself with, while she has a corselet (but does not wear it)?

He said: It is not appropriate for her to do prayer until she wears her corselet.

[36] وسألته عن الرجل ، هل يصلح له أن يؤم في سراويل ورداء ؟ قال : « لا بأس ».


36 – And I asked him about the man, is it appropriate for him to lead (prayer) in pants and a robe?

He said: There is no harm.

[37] وسألته عن قيام شهر رمضان هل يصلح ؟ قال : « لا يصلح إلا بقراءة ، تبدأ فتقرأ فاتحة الكتاب ، ثم تنصت لقراءة الامام ، فإذا أراد الركوع قرأت (قل هو الله أحد) وغيرها ، ثم ركعت أنت إذا ركع ، فكبر أنت في ركوعك وسجودك كما تفعل إذا صليت وحدك ، وصلاتك وحدك أفضل » .


37 – And I asked him about the qiyām of the month of Ramaḍān, is it appropriate?

He said: It is not appropriate except with a recitation (qirā'a). You begin with reciting the Fātiḥa of the Book. Then you listen to the recitation of the imam. So, when he wants (to do) the rukūʿ, you recite qul huwAllāhu aḥad (Sūra al-Ikhlāṣ) and other than it. Then you do rukūʿ when he does rukūʿ. So you do takbīr in your rukūʿ and your sujūd as you do so when you pray alone. And your prayer alone is better.

[38] وسألته عن السراويل ، هل تجزئ مكان الازار ؟ قال : « نعم ».


38 – And I asked him about pants, do they suffice in place of the izār?

He said: Yes.

[39] وسألته عن الرجل ، هل يصلح له أن يصلي في إزآر وقلنسوة وهو يجد رداء ؟ قال : « لايصلح ».


39 – And I asked him about the man, is it appropriate for him to pray in an izār and a cap (qalansuwa), and he has a robe (but he does not wear it)?

He said: It is not appropriate.

[40] وسألته عن الرجل ، هل يصلح أن يؤم في سراويل وقلنسوة ؟ قال : « لا يصلح » .


40 – And I asked him about the man, is it is appropriate to lead (prayer) in pants and a cap?

He said: It is not appropriate.

[41] وسألته عن المحرم هل يصلح له ان يؤم في سراويل وقلنسوة ؟ قال : « لا يصلح » .


41 – And I asked him about the muḥrim, is it appropriate for him to lead (prayer) in pants and a cap?

He said: It is not appropriate.

[42] وسألته عن المحرم ، هل يصلح أن يعقد إزاره على عنقه في صلاته ؟ قال : « لا يصلح أن يعقد ، ولكن يثنيه على عنقه ولا يعقده ».


42 – And I asked him about the muḥrim, is it appropriate for him to knot his izār upon his neck in his prayer?

He said: It is not appropriate to knot. Rather, he folds it upon his neck and he does not knot it.

[43] وسألته عن الرجل ، هل يصلح أن يجمع طرفي ردائه على يساره ؟ قال : « لا يصلح جمعهما على اليسار ، ولكن اجمعهما على يمينك أو دعهما ـ متفرّقين ».


43 – And I asked him about the man, is it appropriate for him to collect together the two ends of his robe upon his left?

He said: It is not appropriate to collect them together upon the left. Rather, he collects them together upon his right or he leaves them separated.

[44] وسألته عن الجري ، يحل اكله ؟ قال : « إنا وجدنا في كتاب علي أمير المؤمنين عليه السلام : حرام ».


44 – And I asked him about the eel, is it lawful to eat?

He said: We found in the book of ʿAlī the Commander of the Believers عليه السلام: Forbidden (ḥarām).

[45] وسألته عن رجل ضرب بعظم في اذنه فادعى أنه لا يسمع ؟ قال : « إذا كان الرجل مسلماً صدق » .


45 – And I asked him about a man who was striken by a bone in his ear, then claims that he cannot hear?

He said: If the man is Muslim he is believed.

[46] وسألته عن المكارين الذين يختلفون إلى النيل ، هل عليهم تمام الصلاة ؟ قال : « إذا كان مختلفهم فليصوموا وليتموا الصلاة إلا أن يجد بهم السير فليفطروا وليقصروا ».


46 – And I asked him about the donkey (or: mule) drivers that frequent the Nile, is it upon them to complete the prayer?

He said: If it is their frequenting (i.e. as part of their work) then they are to fast and to complete their prayer unless travel is found by them (i.e. they are traveling but not as part of the aforementioned frequenting) then they are to break fast and to shorten (their prayer).

[47] وسألته عن رجل نكح امرأته وهو صائم في رمضان ، ما عليه ؟ قال : « عليه القضاء وعتق رقبة ، فإن لم يجد فصيام شهرين متتابعين ، فإن لم يستطع فإطعام ستين مسكينا ، فإن لم يجد فليستغفر الله ».


47 – And I asked him about a man who has intercourse with his wife while he is fasting in Ramaḍān, what is upon him?

He said: The qaḍā (of the fast) is upon him and emancipating a slave. So if he does not find (the means) then a fasting two consecutive months. And if he is not able to, then feeting sixty needy people. And if he does not find (the means), then he is to seek forgiveness from God.

[48] وسألته عن الرجل هل يصلح له وهو صائم في رمضان أن يقلب الجارية ، فيضرب على بطنها وفخذها وعجزها ؟ قال : « إن لم يفعل ذلك بشهوة فلا بأس به ، فأما الشهوة فلا يصلح ».


48 – And I asked him about the man, is it appropriate for him while he is fasting in Ramaḍān to handle (i.e. as in examining to purchase) the slave-girl, so he strikes upon her stomach and her thigh and her buttocks?

He said: If he does not do that out of lust, then there is no harm. However, (as to with) lust, then it is not appropriate.

[49] وسألته عن الصدقة ، فيما هي ؟ قال : « قال رسول الله صلى الله عليه واله : في تسعة : ( الحنطة ، والشعير ، والتمر ، والزبيب ، والذهب ، والفضة ، والإبل ، والبقر ، والغنم ) ، وعفي عما سوى ذلك ».


49 – And I asked him about the ṣadaqa (i.e. zakāt), what is it in?

He said: The Messenger of God صلى الله عليه واله said: In nine: wheat, barley, dates, raisin, gold, silver, camels, cattle, and sheep. And he exempted from what is apart from that.

[50] وسألته عن الرجل المسلم ، هل يصلح له أن يسيح في الأرض أو يترهب في بيت لايخرج منه ؟ قال : « لا ».


50 – And I asked him about the Muslim man, is it appropriate for him to roam about the Earth, or to live monastically in a house, never leaving it?

He said: No.


[51] وسألته عن الرجل يقع ثوبه على حمار ميت ، هل يصلح له الصلاة فيه قبل أن يغسله ؟ قال : « ليس عليه غسله فليصل فيه فلا بأس ».


51 – And I asked him about the man whose garment falls upon a dead donkey, is prayer in it appropriate for him prior to washing it?

He said: Its washing is not upon him, so he is to pray in it and there is no harm.

[52] وسألته عن الرجل يقع ثوبه على كلب ميت ، هل يصلح له الصلاة فيه ؟ قال : « ينضحه ويصلي فيه فلا بأس ».


52 – And I asked him about the man whose garment falls upon a dead dog, is prayer in it appropriate for him?

He said: He sprinkles it (with water) and he prays in it and there is no harm.

[53] وسألته عن رجل يدرك تكبيرة أوثنتين على ميت ، كيف يصنع ؟ قال : « يتم ما بقي من تكبيره ، ويبادر الرفع ويخفّف » .


53 – And I asked him about a man who reaches a takbīra or thanatayn (?) upon the deceased, how is he to act?

He said: He completes what remains of his takbīr and he hastens to the rafʿ and does takhfīf.

[54] وسألته عن الوباء يقع في الأرض ، هل يصلح للرجل أن يهرب منه ؟ قال : « يهرب منه ما لم يقع في مسجده الذي يصلي فيه ، فإذا وقع في أهل مسجده الذي يصلي فيه فلا يصلح له الهرب منه » .


54 – And I asked him about the epidemic that occurs in the land, is it appropriate for the man that he should flee from it?

He said: He flees from it so long as it does not occur in his masjid that he prays in. So if it occurs amongst the people of his masjid that he prays in, then fleeing from it is not appropriate for him.

[ 55 ] وسألته عن الرجل يستاك وهو صائم فيتقيأ ، ما عليه ؟ قال : « إن كان تقيأ متعمداً فعليه قضاؤه ، وإن لم يكن تعمد ذلك فليس عليه شيء » .


55 – And I asked him about the man who uses the miskwāk while he is fasting, so he vomits. What is upon him?

He said: If he had intentionally vomited, then its qaḍā is upon him. And he had not intended to do that, then there is nothing upon him.

[56] وسألته عن الدواء ، هل يصلح بالنبيذ ؟ قال : « لا » .


56 – And I asked him about medicine, is appropriate (to use) nabīdh (for it)?

He said: No.

[57] وسألته عن الرجل ، هل يصلح له أن يصلي في قميص واحد وقباء وحده ؟ قال : « ليطرح على ظهره شيئاً » .


57 – And I asked him about the man, is it appropriate for him to pray in a single qamīṣ and a qabā by itself?

He said: He is to put something on his back.

[58] وسألته عن الرجل ، هل يصلح له أن يؤم في ممطر وحده أو حبة وحدها ؟ قال : « إذا كان تحتها قميص فلا بأس ».


58 – And I asked him about the man, is it appropriate for him to lead (prayer) in a raincoat by itself or a ḥabba (?) by itself?

He said: If there is a shirt under it, then there is no harm.

[59] وسألته عن المحرم ، هل يصلح له أن يصارع ؟ قال : « لا يصلح مخافة أن يصيبه جرح أو يقع بعض شعره ».


59 - And I asked him about the muḥrim, is it appropriate for him to wrestle?

He said: It is not appropriate out of fear that an injury should afflict him or some of his hair should fall (out).

[60] وسألته عن المحرم ، هل يصلح له أن يستاك ؟ قال : « لا بأس ، ولاينبغي أن يدمي فمه » .


60 – And I asked him about the muḥrim, is it appropriate for him to use a miskwāk?

He said: There is no harm, but it does behoove that his mouth should bleed.

[61] وسألته عن رجل أصاب ثوبه خنزير فذكر وهو في صلاته ؟ قال : « فليمض إن كان دخل في صلاته فلا بأس ، وإن لم يكن دخل في صلاته فلينضح ما أصاب من ثوبه ، إلا أن يكون فيه أثر فيغسله » .


61 – And I asked him about a man whose garment came in contact with a pig, and he remembered while he was in his prayer?

He said: So he is to let it pass if he has entered into his prayer, and there is no harm. And if he has not entered into his prayer, then he is to sprinkle what it had come in contact with from his garment, unless there is a trace in it, then he is to wash it.

[62] وسألته عن الرجل ، هل يصلح أن يؤم في قباء وقميص ؟ قال : « إذا كانا ثوبين فلا بأس » .


62 – And I asked him about the man, it is appropriate for him to lead (prayer) while in a qabā’ and a shirt?

He said: If they are two garments, then there is no harm.

[63] وسألته عن الرجل ، يرعف وهو يتوضأ فيقطر قطرة في إنائه هل يصلح له الوضوء منه ؟ قال : « لا » .


63 – And I asked him about the man who has a nosebleed and he is doing wuḍū, so a drop (of blood) drops in his vessel, is wuḍū appropriate for him from it?

He said: No.

[64] وسألته عن رجل رعف فامتخط فصار بعض ذلك الدم قطراً قطراً صغاراً فأصاب إناءه ، هل يصلح الوضوء منه ؟ قال : « إن لم يكن شيء يستبين في الماء فلا بأس ، وإن كان شيئاً بيناً فلا يتوضأ منه ».


64 – And I asked him about a man who has a nosebleed so he blows his nose and some of that becomes blood, a little bit of drops, and it falls to his vessel. Is it appropriate for him to do wuḍū from it?

He said: If it is not something that is clearly seen in the water, then there is no harm, and if it is something that is clear, then wuḍū is not done from it.

[65] وسألته عن ذبيحة الجارية ، هل تصلح ؟ قال : « إذا كانت لا تنخع ولا تكسر الرقبة فلا بأس . وقال : قد كانت لأهل علي بن الحسين جارية تذبح لهم » .


65 – And I asked him about the slaughtered animal of a slave-girl, is it appropriate?

He said: If she does not jerk and break the neck, then there is no harm.

And he said: There was a slave-girl for the family of ʿAlī b. al-Ḥusayn who would slaughter for them.

[66] وسألته عن رجل محرم أصاب نعامة ، ما عليه ؟ قال : « عليه بدنة ، فإن لم يجد فليتصدق على ستين مسكيناً ، فإن لم يجد فليصم ثمانية عشر يوما » .


66 – And I asked him about a man (who is) muḥrim who smites an ostrich, what is upon him?

He said: There is a badana upon him, and if he does not find (the means) then he is to give charity to sixty poor people, and if he does not find (the means) then he is to fast for eighteen days.

[67] وسألته عن محرم أصاب بقرة ، ما عليه ؟ قال : « عليه بقرة ، فإن لم يجد فليتصدق على ثلاثين مسكيناً ، فإن لم يجد فليصم تسعة أيام » .


67 – And I asked him about a muḥrim who smites a cow, what is upon him?

He said: Upon him is a cow, and if he does not find (the means) then he is to give charity to thirty poor people, and if he does not find (the means) then he is to fast for nine days.

[68] وسألته عن محرم أصاب ظبياً ، ما عليه ؟ قال : « عليه شاة ، فإن لم يجد فليتصدق على عشرة مساكين ، فإن لم يجد فليصم ثلاثة أيام »


68 – And I asked him about the muḥrim who smites a deer, what is upon him?

He said: Upon him is a sheep, and if does not find (the means) then he is to give charity to ten poor people, and if he does not find (the means) then he is to fast for three days.

[69] وسألته عن رجل قال لآخر : هذه الجارية لك خيرتك ، هل يحل فرجها له ؟ . قال : « إن كان حل له بيعها حل له فرجها ، وإلا فلا يحل له فرجها » .


69 – And I asked him about a man who say to another: This slave-girl is for you, your pick. Is her vulva lawful for him? (i.e. may he have sexual intercourse with her)

He said: If her sale was lawful for him her vulva is lawful for him, otherwise then her vulva is not lawful for him.

[70] وسألته عن رجل جعل عليه عتق نسمة ، أيجزئ عنه أن يعتق أعرج وأشل ؟ قال : « إذا كان مما يباع أجزأ عنه ، إلا أن يكون وقت على نفسه شيئاً فعليه ما وقت » .


70 – And I asked him about a man who has the emancipation of a slave upon him, does it suffice for it that he emancipate a cripple and a paralytic?

He said: If he is of what it is sold it suffices for it, unless he had set something upon his self, then what he had set is upon him.

[71] وسألته عن الحر تحته المملوكة ، هل عليه الرجم إذا زنى ؟ قال : « نعم » .


71 – And I asked him after the freeman who has a slave woman under him, is the stoning upon him if he fornicates?

He said: Yes.

[72] وسألته عن الرجل يسلف في الفلوس أيصلح له أن يأخذ كفيلا ؟ قال : « لا بأس » .


72 – And I asked him about the man who lends money, is it appropriate for him to take a guarantee?

He said: There is no harm.

[73] وسألته عن الرجل يسلم في النخل قبل أن يطلع أيحل ذلك ؟ قال : « لا يصلح السلم في النخل » .


73 – And I asked him about the man who does forward buying (al-salam) in dates prior to it sprouting, is that lawful?

He said: Forward buying is not appropriate in dates.

[74] وسألته عن بيع النخل ؟ قال : « إذا كان زهواً أو استبان البسر من الشيص حل شراؤه وبيعه » .


74 – And I asked him about the sale of dates?

He said: If it is a coloured date (zahwan) or the unripe dates (al-busr) are clear from the dates of bad quality (al-shīṣ), its buying and its sale is lawful.

[75] وسألته عن السلم في البر ، أيصلح ؟ قال : « إذا اشترى منك كذا وكذا فلا بأس » .


75 – And I asked him about forward selling in wheat, is it appropriate?

He said: If such and such are bought from you, then there is no harm.

[76] وسألته عن السلم في النخل ؟ قال : « لا يصلح ، وإن اشترى منك هذا النخل فلا بأس » أي كيلاً مسمّى بعينه .


76 – And I asked him about forward selling in dates?

He said: It is not appropriate. And if that date is bought from you then is no harm.

That is, a named measure exactly the same.

[77] وسألته عن الرجلين يشتركان في السلم ، أيصلح لهما أن يقتسما قبل أن يقبضا ؟ قال : « لا بأس » .


77 – And I asked him about men who take part in forward selling, is it appropriate for them to divide prior to collecting?

He said: There is no harm.

[78] وسألته عن الحيوان بالحيوان نسية وزيادة دراهم ، ينقد الدراهم ويؤخر الحيوان ، أيصلح ؟ قال : « إذا تراضيا فلا بأس » .


78 – And I asked him about (doing trade in) animals by animals omitting (animals) and adding dirhams, paying in cash by the dirhams and delaying the animals, is it appropriate?

He said: When they (both) accept then there is no harm.

[79] وسألته عن الرجل يكاتب مملوكه على وصفاء ويضمن عند ذلك ، أيصلح ؟ قال : « إذا سمى خماسياً أو رباعياً أو غيره فلا بأس » .


79 – And I asked him about the man who does mukātaba with his slave upon servants, and make guarantee with that, is it appropriate? (mukātaba is a contract of manumission wherein the slave agrees to pay a sum to the master during a specific time period in exchange for freedom)

He said: If he names fivefold or fourfold or other than it, then there is no harm.

[80] وسألته عن الرجل يشتري الجارية فيقع عليها ، أيصلح له أن يبيعها مرابحة ؟ قال : « لا بأس » .


80 – And I asked him about the man who purchases a slave-girl and then has intercourse with her, is it appropriate to sell her with specification of gain (murāḥabatan)?

He said: There is no harm.

[81] وسألته عن رجل له على آخر حنطة ، أيأخذ بكيلها شعيرا أو تمراً ؟ قال : « إذا رضيا فلا بأس » .


81 – And I asked him about a man who has wheat over another (person), does he take barley or dates by its measure?

He said: If they (both) accept, then there is no harm.

[82] وسألته عن رجل له على اخر تمر أو شعير أو حنطة ، أياخذ قيمته الدراهم ؟ قال : « إذا قومه دراهم فسد ، لأن الأصل الذي اشتراه دراهم ، فلا يصلح دراهم بدراهم » .


82 – And I asked him about a man who has dates or barley or wheat upon another (person), does he takes its value in dirhams?

He said: If he values it (by) dirhams it is corrupted, for the root (source) of what he purchased was dirhams, thus dirhams by dirhams is not appropriate.

[83] وسألته عن الرجل يشتري الطعام ، أيحل له أن يولي منه قبل أن يقبضه ؟ قال : « إذا لم يربح عليه شيء فلا بأس ، وإن ربح فلا يصلح حتى يقبضه » .


83 – And I asked him about the man who purchases food, is it allowed for him to do tawliya (resale at cost price) prior to him obtaining it?

He said: If he does not profit anything from it then there is no harm. And if he profits, then it is not appropriate until he obtains it.

[84] وسألته عن الرجل يشتري الطعام ، أيصلح له بيعه قبل أن يقبضه ؟ قال : « إذا ربح لم يصلح حتى يقبض ، وإن كانت تولية فلا بأس » .


84 – And I asked him about the man who bought food, is it appropriate for him to sell it prior to him obtaining it?

He said: If he profits then it is not appropriate until he obtains (it). And if it was (done as a) tawliya, then there is no harm.

[85] وسألته عن رجل اشترى سمنا ففضل له رطل ، أيحل له أن يأخذ مكانه رطلاً أو رطلين زيتاً ؟ قال : « إذا اختلفا وتراضيا فليأخذ ما أحب فلا بأس » .


85 – And I asked him about a man who purchased butter and there was a surplus of a rotl for him. Is it lawful for him to take in its place a rotl or two rotls of oil?

He said: If they (both) differ (i.e. the surplus) and they (both) accept (i.e. the purchaser and seller) then he is to take what he likes, and there is no harm.

[86] وسألته عن رجل استأجر أرضاً أو سفينة بدرهمين ، فاجر بعضها بدرهم ونصف وسكن فيما بقي ، أيصلح ذلك ؟ قال : « لا بأس » .


86 – And I asked him about a man who rented out (some) land or a boat by two dirhams. So he rented some of it by a dirham and a half and resided in what remained. Is that appropriate?

He said: There is no harm.

[87] وسألته عن مملوكة بين رجلين زوجها أحدهما والآخر غائب ، هل يجوز النكاح ؟ قال : « إذا كره الغائب لم يجز النكاح » .


87 – And I asked him about a slave woman who is (owned) between two men. One of them marries her and the other is absent. Is the marriage permissible?

He said: If the absent dislikes (it), the marriage is not permissible.

[88] وسألته عن رجل استأجر بيتاً بعشرة دراهم ، فأتاه خياط أو غيره فقال : اعمل فيه والأجر بيني وبينك ، وما ربحت فلي ولك ، فربح اكثر من أجر البيت ، أيحل له ذلك ؟ قال : « لا بأس » .


88 – And I asked him about a man who rented out a house for ten dirhams. A tailor or someone else came to him and said "I will work in it and the wage is between me and you. Whatever I profit, then it is for me and you." So he profitted more than the rent of the house. Is that lawful for him?

He said: There is no harm.

[89] وسألته عن رجل قال لرجل : اعطيك عشرة دراهم وتعلمني عملك وتشاركني ، هل يحل ذلك له ؟ قال : « إذا رضي فلا بأس به » .


89 – And I asked him about a man who said to a man "I will give you ten dirhams and you will teach me your work and you will enter into a partnership with me". Is that lawful for him?

He said: If he has accepted, then there is not harm with it.

[90] وسألته عن رجل أعطى رجلاً مائة درهم يعمل بها ، على أن يعطيه خمسة دراهم أو أقل أو اكثر ، أيحل ذلك ؟ قال : « لا ، هذا الربا محضاً» .


90 – And I asked him about a man who gave a man ten dirhams for him to do work with, upon (an agreement) that he give him five dirhams or less or more. Is that lawful?

He said: No, that is clearly usury.

[91] وسألته عن رجل أعطى عبده عشرة دراهم ، على أن يؤدي إليه كل شهرعشرة دراهم ، أيحل ذلك ؟ قال : « لا بأس » .


91 – And I asked him about a man who gave his slave ten dirhams upon (the agreement) that he render ten dirhams to him every month. Is that lawful?

He said: There is no harm.

[92] وسألته عن الرجل يعطي عن زكاته عن الدراهم دنانير ، وعن الدنانير دراهم بالقيمة ، أيحل ذلك ؟ قال : « لا بأس » .


92 – And I asked him about the man who gives dinars for his zakāt from dirhams, and dirhams in value for dinars, is that lawful?

He said: There is no harm.

[93] وسألته عن الرجل يبيع السلعة ويشترط أن له نصفها ثم يبيعها مرابحة ، أيحل ذلك ؟ قال : « لا بأس » .


93 – And I asked him about the man who sells the commodity and he stipulates that half of it is for him. Then he sells it with specification of gain, is that lawful?

He said: There is no harm.

[94] وسألته عن رجل استأجر داراً بشيء مسمى ، على أن عليه بعد ذلك تطيينها وإصلاح أبوابها ، أيحل ذلك ؟ قال : « لا بأس » .


94 – And I asked him about a man who rents out a house by something named, upon (the agreement) that mortaring it and repairing its doors (or: gates) is upon him after that. Is that lawful?

He said: There is no harm.

[95] وسألته عن رجل باع بيعا إلى أجل ، فحل الأجل والبيع عند صاحبه ، فأتاه البيع فقال : بعني الذي اشتريت مني وحط لي كذا وكذا فاقاصك من مالي عليك ، أيحل ذلك ؟ قال : « إذا رضيا فلا بأس ».


95 – I asked him about the man who sold a piece of merchandise on credit (or: payment at an appointed time). So the term (for payment) as well as the sale were lawful near its owner. Then he gave him the thing (piece of merchandise). He said "Sell me that which you purchased from me and lower it for me by such and such. So I will exact (deduct) the amount which is against you from my wealth." Is that lawful?

He said: If they (both) accept, then there is no harm.


[96] وسألته عن الأضحى بمنى ، كم هو ؟ قال : « ثلاثة أيام » .


96 – And I asked him about the sacrifice (al-aḍḥā) at Mina. How (long) is it?

He said: Three days.

[97] وسألته عن الأضحى في غير منى ، كم هو ؟ قال : « ثلاثة أيام » .


97 – And I asked him about the sacrifice in (somewhere) other than Mina. How (long) is it?

He said: Three days.

[98] وسألته عن رجل كان مسافراً فقدم بعد الأضحى بيومين ، أيضحي في اليوم الثالث ؟ قال : « نعم » .


98 – And I asked him about a man who was a traveler and he arrived after the sacrifice by two days. Does he sacrifice in the third day?

He said: Yes.

[99] وسألته عن رجل كان له على آخرعشرة دراهم فقال له : اشتر ثوباً فبعه واقضني ثمنه ، وما اتضعت فهو علي ، أيحل ذلك ؟ قال : « إذا تراضيا فلا بأس » .


99 – And I asked him about a man who had ten dirhams upon another, so he said to him "Buy a garment then sell it and pay its price to me, and what I lowered (?) then it is upon me." Is that lawful?

He said: If they both accept then there is no harm.

[100] وسألته عن رجل باع ثوباً بعشرة دراهم إلى أجل ، ثم اشتراه بخمسة دراهم بنقد ؟ قال : « إذا لم يشترط ورضيا فلا بأس » .


100 – And I asked him about a man who sold a garment for ten dirhams on credit, then he (the purchaser?) purchased it with five dirhams in cash?

He said: If he did not stipulate and they (both) accept then there is no harm.


[101] وسألته عن الرجل يكون خلف الإمام يجهر بالقراءة وهو يقتدي به ، هل له أن يقرأ خلفه ؟ قال : « لا ، ولكن لينصت للقران » .


101 – And I asked him about the man who is behind the imam who is audibly reciting and he is following him, is it (allowed) for him to recite behind him?

He said: No, rather he is to listen to the Quran.

[102] وسألته عن الرجل يكون خلف الإمام يقتدي به في الظهر أو العصر ، يقرأ خلفه ؟ قال : « لا ، ولكن يسبح ويحمد ربه ويصلي على النبي - صلى الله عليه وآله وسلم - وعلى أهل بيته » .


102 – And I asked him about the man who is behind the imam following him in ẓuhr and ʿaṣr. Does he recite behind him?

He said: No, rather he is to do tasbīḥ and praise his Lord and pray upon the Prophet - صلى الله عليه وآله وسلم – and upon the People of his House.


[103] وسألته عن الخاتم فيه نقش تماثيل سبع أو طير أيصلي فيه ؟ قال : « لا » .


103 – And I asked him about the ring that has an inscription of images of a predatory animal or a bird in it. Does one do prayer in it?

He said: No.

[104] وسألته عن الرجل ، أيحل له أن يفضل بعض ولده على بعض ؟ قال : « قد فضلت فلانا على أهلي وولدي ، فلا بأس ».


104 – And I asked him about the man, is it allowed for him to favor one of his children over another?

He said: I have favored so and so over my family and my children, so there is no harm.

[105] وسألته عن قوم اجتمعوا على قتل آخر ، ما حالهم ؟ قال : « يقتلون به ».


105 – And I asked him about a group who convene to kill another (person). What is their state?

He said: They are killed because of him.

[106] وسألته عن قوم أحرار اجتمعوا على قتل مملوك ، ما حالهم ؟ قال : « يردون ثمنه » .


106 – And I asked him about a group of freemen who convene to kill a slave. What is their state?

He said: They pay back his value.

[107] وسألته عن امرأة تزوجت قبل أن تنقضي عدتها ؟ قال : « يفرق بينها وبينه ، ويكون خاطباً من الخطاب ».


107 – And I asked him about a woman who married prior to her ʿidda ending?

He said: They are separated from one another, and he is a suitor from the suitors.

[108] وسألته عن رجل تزوج جارية أخيه أو عمه أو ابن أخيه فولدت ، ما حال الولد ؟ قال : « إذا كان الولد يرث من ملكه شيئا عتق ».


108 – And I asked him about a man who married the slave girl of his brother or his paternal uncle or the son of his brother, so she gave birth. What is the state of the child?

He said: If the child inherits anything from his owners then he is emancipated.

[109] وسألته عن نصراني ، يموت ابنه وهو مسلم ، هل يرثه ؟ قال : « لا يرث أهل ملة ملة» .


109 – And I asked him about a Christian, his son dies and he is a Muslim. Does he inherit (from) him?

He said: The people of a religion do not inherit (from the people of another) religion.

[110] وسألته عن لحوم الحمر الأهلية ؟ قال : « نهى عنها رسول الله صلى الله عليه واله ، وإنما نهى عنها لأنهم كانوا يعملون عليها ، وكره اكل لحومها لئلاّ يفنوها».


110 – And I asked him about the meats of domestic donkeys?

He said: The Messenger of God صلى الله عليه واله prohibited it. And he only prohibited it because they would do work upon it, and he disliked that its meats be eaten so that they not annihilate it.

[111] وسألته عن المرأة ، أتحف الشعر عن وجهها ؟ قال : « لا بأس » .


111 – And I asked him about the woman, can she trim the hair from her face?

He said: There is no harm.

[112] وسألته عن المرأة تزوج على عمتها أو خالتها ؟ قال : « لا ».


112 – And I asked him about the woman, is she married upon her paternal aunt or her maternal aunt? (i.e. may a man marry the niece of his wife)

He said: No.

[113] وسألته عن الرجل يحلف على اليمين ويستثني ، ما حاله ؟ قال : « هو على ما استثنى ».


113 – And I asked him about the man who swears an oath and he makes an exception. What is his state?

He said: He is upon what he has made an exception (of).

[114] وسألته عن تفريج الأصابع في الركوع ، أسنة هو ؟ قال : « إن شاء فعل ، وإن شاء ترك ».


114 – And I asked him about the separation of the fingers in the rukūʿ, is it Sunna?

He said: If you want do so, and if you want leave it.

[115] وسألته عن المطر يجري في المكان فيه العذرة فيصيب الثوب ، أيصلي فيه قبل أن يغسل ؟ قال : « إذا جرى به المطر فلا بأس » .


115 – And I asked him about rain that flows into a place wherein there is excrement and it (the water) comes in contact with the garment. Does one do prayer in it prior to it being washed?

He said: If the rain flowed by it, then there is no harm.

[116] وسألته عن الثوب يقع في مربط الدابة على بولها وروثها ، كيف يصنع ؟ قال : « إن علق به شيء فليغسله ، وإن كان جافاً فلا بأس ».


116 – And I asking about the garment that falls into the riding animal’s stall upon its urine and its dung. How is one to act?

He said: If something got attached to it then he is to wash it, and if it was dry then there is no harm.

[117] وسألته عن الطعام يوضع على السفرة أو ( الخوان ) قد أصاب الخمر، أيوكل ؟ قال : « إن كان الخوان يابساً فلا بأس » .


117 – And I asked him about the food that is placed on the sufra (leather used as a tablecloth) or [the khuwān] (footed tray used for serving food) that wine has come in contact with. Is it eaten?

He said: If the khuwān was dry then there is no harm.

[118] وسألته عن اكل السلحفاة والسرطان والجري . قال : « أما الجري فلا يوكل ، ولا السلحفاة ولا السرطان ».


118 – And I asked him about eating the turtle and the crab and the eel.

He said: As to the eel then it is not eaten, and neither is the turtle nor the crab.

[119] وسألته عن اللحم الذي يكون في أصداف البحر والفرات ، أيوكل ؟ قال : « ذلك لحم الضفدع فلا يصلح اكله ».


119 – And I asked him about the meat which is in the sea shells (or: pearl oysters) of the sea and the Euphrates (or: in salt water and sweet water), is it eaten?

He said: That is the meat of frogs so its consumption is not appropriate.

[120] وسألته عن الطين يطرح فيه السرقين يطين به المسجد أو البيت ، أيصلى فيه ؟ قال : « لا بأس » .


120 – And I asked him about the clay in which dung is thrown in it, the masjid or the house is coated with clay with it. Does one pray in it?

He said: There is no harm.

[121] وسألته عن الجص يطبخ بالعذرة ، أيصلح أن يجصص به المسجد ؟ قال : « لا بأس » .


121 – And I asked him about plaster that is cooked with excrement. Is it appropriate to plaster the masjid with it?

He said: There is no harm.

[122] وسألته عن البواري تبل فيصيبها ماء قذر فيصلي عليها ؟ قال : « إذا يبس فلا بأس » .


122 – And I asked him about the reed mats that get wet and dirty water comes in contact with it and one prays upon it?

He said: If it dries then there is no harm.

[123] وسألته عن امرأة أسلمت ، ثم أسلم زوجها وقد تزوجت غيره ، ما حالها ؟ قال : « هي للذي تزوجت ، ولا ترد على الأول » .


123 – And I asked him about a woman who became Muslim, then her husband became Muslim and she had married someone else (i.e. after her becoming Muslim and prior to his accepting Islam), what is her state?

He said: She is for the one who she married, and she does not return to the first.

[124] وسألته عن امرأة أسلمت تم أسلم زوجها ، تحل له ؟ قال : « هو أحق بها ما لم تتزوج ، ولكنها تخير فلها ما اختارت ».


124 – And I asked him about a woman who became Muslim then her husband became Muslim. Is she lawful to him?

He said: He has the most right to her so long as she does not marry, however she chooses and for her is whatever she has chosen.

[125] وسألته عن حد ما يقطع فيه السارق ، وما هو ؟ قال : « قطع أميرالمؤمنين عليه السلام في ثمن بيضة حديد درهمين أو ثلاثة ».


125 – And I asked him about the bound in which the (hand of) the thief is cut, and what is it?

He said: The Commander of the Believers عليه السلام cut for the value of an iron helmet, two dirhams or three.

[126] وسألته عن رجل سرق جارية ثم باعها ، هل يحل فرجها لمن اشتراها ؟ قال : « إذا اتهم أنها سرقة فلا تحل له ، وإن لم يعلم فلا بأس » .


126 – And I asked him about a man who stole a slave-girl then he sold her, is her vulva allowed to the one who bought her (i.e. may he have intercourse with her)?

He said: If he suspects that she is stolen then she is not lawful for him, and if he does not know then there is no harm.

[127] وسألته عن الكلب والفأرة إذا اكلا من الجبن أو سمناً ، أيؤكل ؟ قال : « يطرح ما شمّاه ، ويؤكل ما بقي » .


127 – And I asked him about the dog and the rat, when they ate from the cheese or the butter, is it eaten?

He said: What they have smelled of it is thrown away, and what remained is eaten.

[128] وسألته عن فأرة أو كلب شرب من سمن أو زيت أو لبن ، أيحل أكله ؟ قال : « إن كان جرة أو نحوها فلا يأكله ، ولكن ينتفع به في سراج أو غيره . وإن كان أكثر من ذلك فلا بأس بأكله ، إلا أن يكون صاحبه موسرا. ، ولا ينتفعن به في شيء ».


128 – And I asked him about the rat or the dog that drank from cooking fat (or: butter) or oil or milk, is it allowed to eat it?

He said: If it was a jar or its like then one does not eat it, rather, it is made use of in a lamp or other than it.

And if it was more than that then there is no harm with eating it, unless its owner is wealthy, and he does not make use of it in anything.

[129] وسألته عن رجل تصدق على بعض ولده بصدقة ، ثم بدا له أن يدخل فيها غيره مع ولده ، أيصلح ذلك له ؟ قال : « يصنع الوالد بمال ولده ماشاء ، والهبة من الوالد بمنزلة الصدقة من غيره ».


129 – And I asked him about a man who gives alms to one of his children by a charity, then it appears (seemly) to him that he should include someone else with his children in it, is that appropriate for him?

He said: The father does with the wealth of his children whatever he wants, and the gift from the father is of the station of charity from someone else.

[130] وسألته عن رجلين نصرانيين باع أحدهما صاحبه خنزيراً أو خمراً إلى أجل مسمى فأسلما قبل أن يقبض الثمن ، هل يحل له ثمنه بعد إسلامه ؟ قال : « إنما له الثمن فلا بأس بأخذه ».


130 – And I asked him about two Christian men, one of them sold a pig or wine to his companion to a named period (i.e. on credit), then they become Muslim prior to the value being collected. Is its value allowed for him?

He said: Only the value is for him, so there is no harm in taking it.

[131] وسألته عن رجل شهد عليه ثلاثة رجال أنه زنى بفلانة ، وشهد الرابع أنه ( زنى ثم ) قال : لا أدري بمن زنى بفلانة أو غيرها. . قال : « ما حال الرجال إن كان أحصن أو لم يحصن. . . ». لم يتم الحديث .


131 – And I asked him about a man who three men testified against him that he fornicated with so and so, and the fourth testified that he (fornicated then) he said "I do not know whether he fornicated with so and so or (someone) other than her."

He said: What is the status of the men if he is muḥṣan or he is not muḥṣan …

The ḥadīth is not complete.


[132] وسألته عن رجل طلق قبل أن يدخل بامرأته ، فادعت أنها حامل منه ، ما حالها ؟ قال : « إن قامت البينة أنه أرخى سترا ثم أنكر الولد لاعنها وبانت منه ، وعليه المهر كاملا» .


132 – And I asked him about a man who divorced prior to having intercourse with his wife, then she claims that she is pregnant from him. What is her state?

He said: If the evidence is established that he loosened the cover then he denies the child, he does liʿān of her (see Sūra al-Nūr: 6-9) and she is separated from him, and the mahr is upon him completely.

[133] وسألته عن الخبز ، أيصلح أن يطين بالسمن ؟ قال : « لا بأس » .


133 – And I asked him about bread, is it appropriate to daub it with butter?

He said: There is no harm.

[134] وسألته عن فراش اليهودي ، أينام عليه ؟ قال : « لا بأس ».


134 – And I asked him about the bed of the Jew, does one sleep on it?

He said: There is no harm.

[135] وسألته عن ثياب النصراني واليهودي أيصلح أن يصلي فيه المسلم ؟ قال : « لا ».


135 – And I asked him about the clothing of the Christian and the Jew, is it appropriate for the Muslim to do prayer in it?

He said: No.

[136] وسألته عن رجل قذف امرأته ثم طلقها ، ثم طلبت بعد الطلاق قذفه إياها ؟ قال : « إن أقر جلد ، وإن كانت في عدة لا عنها » .


136 – And I asked him about a man who slandered his wife then he divorced her, then she demands (retribution) after the divorce (for) his slander of her?

He said: If he confessed he is lashed, and if she was in ʿidda he does liʿān of her.

[137] وسألته عن رجل مسلم تحته يهودية أو نصرانية أو أمة ، نفى ولدها وقذفها هل عليه لعان ؟ قال : « لا ».


137 – And I asked him about a Muslim man under whom there is a Jewish woman or a Christian woman or a slave woman, he denied her child and slandered her, is there liʿān upon him?

He said: No.

[138] وسألته عن رجل قال لأمته وأراد أن يعتقها ويتزوجها : أعتقتك وجعلت عتقك صداقك . قال : « عتقت ، وهي بالخيار إن شاءت تزوجته وإن شاءت فلا ، وإن تزوجته فليعطها شيئا. وإن قال : تزوجتك وجعلت مهرك عتقك ، جاز النكاح ، وأحب أن يعطيها شيئاً ».


138 – And I asked him about a man who said to his slavewoman intending to emancipate her and to marry her "I have emancipated you and I made your emancipation your dowry (ṣadaq)."

He said: She is emancipated, and she has the choice (that) if she wants she marries him, and if she wants (to not marry him) then no. And if she marries him then he is to give her something.

And if he said "I have married you and made your mahr your emancipation," the marriage is lawful. And I like that he should give her something.

[139] وسألته عن مكاتب بين قوم أعتق بعضهم نصيبه ، ثم عجز المكاتب بعد ذلك ما حاله ؟ قال : « عتق بما عتق منه ، ويستسعى فيما بقي ».


139 – And I asked him about the mukātab (the slave who purchases his freedom from his master for a price) (who is jointly owned) between a group, some of them emancipate their share of him, then the makatab becomes incapacitated after that. What is his state?

He said: He was emancipated by what was emancipated from him, and in regards to what remained he works it off.

[140] وسألته عن رجل كاتب مملوكه ، وقال بعدما كاتبه : هب لي بعض [مكاتبتي وأعجل بعض] ، مكاتبتي لك مكانه أيحل ذلك ؟ قال : « إذا كانت هبة [فلا بأس] ؛ وإن قال : حط عني وأعجل لك ، فلا يصلح ».


140 – And I asked him about a man who did mukātaba with his slave, and after he did his mukātaba he said "Gift to me some of [my mukātaba and I will pay some in advance], my mukātaba is for you in its place." Is that lawful?

He said: If it was a gift [then there is no harm]; and if he said: Reduce it from me and I will pay in advance for you, then it is not appropriate.

[141] وسألته عن مكاتب أدى نصف مكاتبته أو بعضها ثم مات وترك ولدا ومالا كثيرا ما حاله ؟ قال : « إذا أدى النصف عتق ، وتؤدى ( عنه ) مكاتبته من ماله ، وميراثه لولده ».


141 – And I asked him about the mukātab who conveyed half of his mukātaba or some of it, then he died and he left a child and much wealth, what is his state?

He said: If he conveyed half he was emancipated and his mukātaba is paid (from him) from his wealth, and his inheritance is for his child.

[142] وسألته عن المسلم هل يصلح له أن ياكل مع المجوسي في قصعة واحدة ، ويقعد معه على فراشه أو في مسجده أو يصافحه ؟ قال : « لا» .


142 – And I asked him about whether it is appropriate for the Muslim to eat with the Zoroastrian in a single bowl, and to sit with him upon his bed or in his masjid or to shake hands with him?

He said: No.

[143] وسألته عن المكاتب جنى جناية على من هي ؟ قال : « على المكاتب » .


143 – And I asked him about the mukātab who commits a crime, who is it upon?

He said: Upon the mukātab.

[144] وسألته عن المكاتب عليه فطرة رمضان ، أو على من كاتبه ، أو تجوز شهادته ؟ قال : « الفطرة عليه ، ولا تجوز شهادته » .


144 – And I asked him about the mukātab, is the fiṭra of Ramaḍān upon him, or upon the one who did mukātaba with him? Or his is testimony permissible?

He said: The fiṭra is upon him, and his testimony is not permissible.

[145] وسألته عن رجل أعتق نصف مملوكه وهو صحيح ما حاله ؟ قال : « يعتق النصف ، ويسعى في النصف الاخر يقوم قيمة عدل » .


145 – And I asked him about a man who emancipated half of his slave and he is healthy, what is his state?

He said: The half is emancipated, and he endeavors in the other half to establish a just value.

[146] وسألته عن الرجل أيصلح له أن يلبس الطيلسان فيه ديباج ، (والبرنكان )عليه حرير ؟ قال : « لا » .


146 – And I asked him about whether it is appropriate for the man to wear the ṭaylasān (a shawl-like garment that is worn over the head and shoulders) that has silk in it, [and the barankan (a type of cloak?)] that has silk on it?

He said: No.


[147] وسألته عن الديباج أيصلح لباسه للنساء ؟ قال : « لا بأس » .


147 – And I asked him about silk, is it appropriate for women to wear it?

He said: There is no harm.


[148] وسألته عن الخلاخيل أيصلح لبسها للنساء والصبيان ؟ قال : « إن كن صماً فلا بأس ، وإن يكن لها صوت فلا» .


148 – And I asked him about anklets, is it appropriate for women and children to wear them?

He said: If they have no sound (lit. deaf) then there is no harm. And if they have a sound then no.


[149] وسألته عن الرجل ، أيصلح أن يركب الدابة عليها الجلجل ؟ . قال : « إن كان له صوت فلا ، وإن كان أصم فلا بأس » .


149 – And I asked him about the man, is it appropriate for him to ride a riding animal on which is the (small) bell?

He said: It is has a sound then no. And if it is deaf then there is no harm.


[150] وسألته عن الفأرة تموت في السمن والعسل الجامد ، أيصلح اكله ؟ قال : « اطرح ما حول مكانها الذي ماتت فيه ، وكل ما بقي ولا بأس ».


150 – And I asked him about the mouse that dies in the cooking butter and the solid honey, is it appropriate to eat it?

He said: Discard what is around its place in which it died, and eat what remains and there is no harm.


[151] وسألته عن الماشية تكون لرجل فيموت بعضها ، أيصلح له بيع جلودها ودباغها ويلبسها ؟ قال : « لا ، وإن لبسها فلا يصلي فيها ».


151 – And I asked him about the livestock that the man has, and one of them dies. Is selling its hide and tanning it and wearing it appropriate for him?

He said: No, and if he wears it then he is not to pray in it.


[152] وسألته عن الدابة ، أيصلح أن يضرب وجهها أو يسمها بالنار ؟ قال : « لا بأس » .


152 – And I asked him about the riding animal, is it appropriate to strike its face or brand it with fire?

He said: There is no harm.


[153] وسألته عن الرجل ، أيصلح أن يأخذ من لحيته ؟ قال : « أما من عارضيه فلا بأس ، وأما من مقدمها فلا يأخذ » .


153 – And I asked him about the man, is it appropriate for him to trim (lit. take from) his beard?

He said: As to from its sides, then there is no harm. And as to from its front, then he is not to trim.


[154] وسألته عن أخذ الشارب من السنة هو ؟ قال : « نعم » .


154 – And I asked him about trimming the mustache, is it from the Sunna?

He said: Yes.


[155] وسألته عن النثر للسكر في العرس أو غيره ، أيصلح اكله ؟ قال : « يكره اكل ما انتهب » .


155 – And I asked him about scattering for sugar in the wedding or other than it, is eating it appropriate?

He said: It is disliked to eat what is snatched away (?).


[156] وسألته عن جعل الآبق والضالة ، أيصلح ؟ قال : « لا بأس » .


156 – And I asked him about the wages of the fugitive (slave) and the astray, is it appropriate?

He said: No.


[157] وسألته عن بيع الولاء ، يحل ؟ قال : « لا » .


157 – And I asked him about the selling the clients, is it lawful?

He said: No.


[158] وسألته عن الرجل ، هل يصلح له أن يصلي في المسجد والتور أمامه فيه النضوح أو غيره ؟ قال : « لا بأس » .


158 – And I asked him about the man, is it appropriate for him to pray in the masjid while the tawr (a small vessel from which one drinks) in which there is naḍūḥ (a kind of perfume that is made in nabīdh) or other than it is in front of him?

He said: There is no harm.


[159] وسألته عن الرجل ، هل يصلح له أن يصلي في مسجد (حيطانه كوى كله ) ـ قبلته وجانباه ـ وامرأة تصلي حياله يراها ولا تراه ؟ قال : « لا بأس » .


159 – And I asked him about the man, is it appropriate for him to pray in the masjid [whose walls are all aperture (?)] – its qibla and its sides – while a woman is praying in view of him, he seeing her while she does not see him?

He said: There is no harm.


[160] وسألته عن المرأة تكون في صلاتها قائمة يبكي ابنها إلى جنبها ، هل يصلح لها أن تتناوله فتحمله وهي قائمة ؟ قال : « لا تحمله وهي قائمة » .


160 – And I asked him about the woman who is standing in her prayer, her son crying to her side, is it appropriate for her to pick him up and carry him while she is standing?

He said: She does not carry him while she is standing.


[161] وسألته عن الاضحية ؟ قال : « ضح بكبش أملح أقرن فحلا سميناً ، فإن لم تجد كبشاً سميناً فمن فحولة المعزى وموجوء من الضأن أو المعزى ، فإن لم تجد فنعجة من الضأن سمينة . وكان علي عليه السلام يقول : ضح بثني فصاعدا ، واشتره سليم الاذنين والعينين . واستقبل القبلة ، وقل حين تريد أن تذبح : وجهت وجهي للذي فطر السماوات والأرض حنيفاً مسلماً وما أنا من المشركين إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين ، لا شريك له وبذلك امرت وأنا من المسلمين ، اللهم منك ولك ، اللهم تقبل مني ، بسم الله الذي لا إله إلا هو والله اكبر ، وصلى الله على محمد وعلى أهل بيته ، ثم كل وأطعم ».


161 – And I asked him about the sacrifice (al-uḍḥiyya).

He said: Sacrifice a horned amlaḥ (whose white color is mixed with black) ram, excellent (and) fat. So if you did not find a fat ram, than from a choice goat, and a castrated one from the sheep or the goat. So if you did not find (it), then a fat female from the sheep.

And ʿAlī عليه السلام used to say: Sacrifice a two year old and up, and purchase it as one sound of ears and eyes.

And face the qibla, and say when you want to slaughter: “By the name of God, I have faced my face to the one who created the heavens and the Earth, as a Ḥanīf, as a Muslim, and I am not from the mushrikīn, verily my prayer, and my rites, and my living and my dying are for God, Lord of the worlds, O God from You and for You. O God, accept from me. By the name of God, the one who there is no god but Him, and God is most great. And may God send benedictions upon Muḥammad and upon the people of his house.” Then eat, and feed.


[162] وسألته عن التكبير في أيام التشريق ؟ [قال : ] « يوم النحر صلاة الاولى إلى آخر أيام التشريق من صلاة العصر يكبر ، يقول : الله أكبر الله اكبر لا إله إلا الله والله اكبر ولله الحمد ، الله أكبر على ما هدانا ، الله اكبر على ما رزقنا من بهيمة الأنعام ».


162 – And I asked him about the takbīr on the days of Tashrīq.

[He said:] One does takbīr on the day of slaughter, (from) the first prayer until the end of the days of Tashrīq from the prayer of ʿaṣr, saying “God is most great, God is most great, there is no god except God, and God is most great, and praise be to God, God is most great upon what He has gifted us, God is most great upon what He has provided us from the beasts of cattle.”


[163] وسألته عن الرجل يكون لولده الجارية ، أيطؤها ؟ قال : « إن أحب أن يقومها على نفسه قيمة ، ويشهد شاهدين على نفسه بثمنها ، فيطؤها إن أحب ، وإن كان لولده مال وأحب أن يأخذ منه فليأخذ ، وإن كانت الام حية فلا احب أن يأخذ منه شيئاً إلا قرضاً ».


163 – And I asked him about the man whose son has a slave-girl, can he have intercourse with her?

He said: If he likes to take charge of her (?) himself as a guardian, and testifies to two witnesses upon himself by her price (trans. unclear), then he has intercourse if he likes. And if his son has wealth and he like to take from it, then he is to take it. And if the mother is alive, then I do not like for him to take anything from him except as a loan.


[164] وسألته عن الرجل يذبح على غير قبلة ؟ قال : « لا بأس إذا لم يتعمد ، وإن ذبح ولم يسم فلا بأس أن يسمي إذا ذكر بسم الله على أوله واخره ثم ياكل ».


164 – And I asked him about the man who slaughters (in a direction) other than the qibla.

He said: There is no harm when he did not so do on purpose. And if he slaughtered and did not pronounce the name (of God), then there is no harm with him pronouncing the name when he remembers “By the name of God upon its beginning and its end” then he eats.


[165] وسألته عن الزكاة ، أيعطاها من له المائة ؟ قال : « نعم ، ومن له الدار والعبد ، فإن الدار ليس نعدها مالا ».


165 – And I asked him about the zakāt, is someone who has a hundred given it?

He said: Yes, and someone who has the home and the servant, for we do not count the home as wealth.


[166] وسألته عن الحائض ؟ قال : « يشرب من سؤرها ولا يتوضأ منه ».


166 – And I asked him about the menstruating woman.

He said: One drinks from her remnant water (su’r), but does not do wuḍū from it.


[167] وسألته عن المملوك ، يعطى من الزكاة ؟ قال : « لا ».


167 – And I asked him about the slave, is he given to from the zakāt?

He said: No.


[168] وسألته عن الصرورة ، يحجه الرجل من الزكاة ؟ قال : « نعم ، وليس ينبغي لأهل مكة أن يمنع الحاج شيئاً من الدور ينزلونها ».


168 – And I asked him about the ṣarūra (a man who has not performed ḥajj), does the man (sponsor him to) go on ḥajj from the zakāt?

He said: Yes, and it is not appropriate for the people of Mecca to prevent the pilgrim from lodging in anything of the homes.


[169] وسألته عن قول الله عز وجل : ( اذكروا الله كثيراً ) قال : قلت : من ذكر الله مائتي مرة ، كثير هو ؟ قال : « نعم ».


169 – And I asked him about the saying of God عز وجل “And mention God much” (8:45, 62:10). He said: I said: Someone who mentioned God two hundred times, is it much?

He said: Yes.


[170] وسألته عن النوم بعد الغداة ؟ قال : « لا ، حتى تطلع الشمس » .


170 – And I asked him about the sleep after the ghadā (fajr prayer).

He said: No, not until the sun rises.


[171] قال : وذكر الخاتم . قال : « إذا اغتسلت فحوله من مكانه وإذا توضأت فحوله من مكانه ، وإن نسيت حتى تقوم في الصلاة فلا امرك أن تعيد الصلاة » .


171 – He said: And he mentioned the ring.

He said: When you do ghusl switch it from its place, and when you do wuḍū switch it from its place. And if you forgot until you are standing in prayer, then I do not command you to repeat the prayer.


[172] وذكر ذا القرنين قلت : عبدا كان أم ملكاً ؟ قال : « عبد أحب الله فأحبه ، ونصح لله فنصحه الله ».


172 – And he mentioned Dhū al-Qarnayn. I said: Was he a servant or an angel (or: a king)?

He said: A servant who loved God so He loved him, and acted in good faith to God so God acted in good faith to him.


[173] وسألته عن الاختلاف في القضاء عن أمير المؤمنين عليه السلام في أشياء من الفروج إنه لم يأمر بها ولم ينه عنها إلا أنه نهى نفسه وولده ؛ فقلت : كيف يكون ذلك ؟ قال : « أحلتها اية ، وحرمتها آية » . وقلت : هل يصلح إلا بأن إحداهما منسوخة أم هما محكمتان ينبغي أن نعمل بهما ؟ قال : « قد بين إذ نهى نفسه وولده ». قلت له : فما منع أن يبين للناس ؟ قال : « خشي أن لا يطاع ، ولو أن أمير المؤمنين عليه السلام ثبتت قدماه أقام كتاب الله كله ، والحق كله . وصلى حسن وحسين وراء مروان ونحن نصلي معهم ».


173 – And I asked him about the difference in judgment from the Commander of the Believers عليه السلام in things from the frontier regions (al-furūj), that he did not command it and did not prohibit it but that he prohibited (it to) himself and his children. So I said: How is that?

He said: An āya made it lawful and an āya forbade it.

And I said: Is it not right that one of them is abrogated, or are they (both) muḥkam, appropriate for us to act on?

He said: He had made it clear when he prohibited (it to) himself and his children.

I said to him: So what prevented him from making it clear for the people?

He said: He feared that he would not be obeyed. And had the two feet of the Commander of the Believers عليه السلام been established he would have executed the entire book of God, and all of the truth. And Ḥasan and Ḥusayn prayed behind Marwān, and we pray with them.


[174] وسألته عمن يروي عنكم تفسيراً أو رواية عن رسول الله صلى الله عليه واله في قضاء أوطلاق ، أوعلي في شيء لم نسمعه قط من مناسك أو شبهه من غير أن يسمى لكم عدواً ، أيسعنا أن نقول في قوله : الله أعلم إن كان آل محمد يقولونه ؟ قال : « لا يسعكم حتى تستيقنوا ».


174 – And I asked him about someone who narrated an explanation or a narration from you from the Messenger of God صلى الله عليه وآله regarding a judgment or a divorce, or ʿAlī regarding something which I have never heard from rites or its like without being called an enemy to you, can we say regarding his saying: God knows best if the family of Muḥammad says it.

He said: You cannot until you become certain.


[175] وسألته عن نبي الله صلى الله عليه واله هل كان يقول على الله شيئا قط ، أو ينطق عن هوى ، أو يتكلف ؟ فقال : « لا » . فقلت : أرأيت قوله لعلي عليه السلام : (من كنت مولاه فعلي مولاه ) ، الله أمره به ؟ قال : « نعم » . قلت : فأبرأ إلى الله ممن أنكر ذلك منذ يوم أمر به رسول الله صلى الله عليه وآله ؟ قال : « نعم ». قلت : هل يسلم الناس حتى يعرفوا ذلك ؟ قال : « لا ، إلا المستضعفين من الرجال والنساء والولدان الذين لا يستطيعون حيلة ولا يهتدون سبيلاً » . قلت : من هو ؟ قال : « أرأيتم خدمكم ونساءكم ممن لا يعرف ذلك أتقتلون خدمكم وهم مقرون لكم ؟ ». وقال : « من عرض ذلك عليه فأنكره فأبعده الله وأسحقه لا خير فيه ».


175 – And I asked him about the Prophet of God صلى الله عليه وآله, would he ever say anything against (?) God, or speak from whim, or feign?

So he said: No.

So I said: Do you regard that his saying to ʿAlī عليه السلام “Whoever I have been the master of, then ʿAlī is his master”, that God commanded him to (say) it?

He said: Yes.

I said: So I do acquit (myself) to God from whoever denied that from the day that the Messenger of God صلى الله عليه وآله commanded it?

He said: Yes.

I said: Do the people submit (or: are they Muslim) until they recognize that?

He said: No, “except for the ones who are weakened from the men and the women and the children, who can devise nothing and are not guided to a way” (4:98)

I said: Who are they?

He said: Have you seen your servants and your women, from whom (they) do not recognize that, would you kill your servants while they are affirmed (?) for you?

And he said: One who that is presented to and he denies it, then may God make him remote and alienate (or: crush) him, there is no good in him.


[176] وسألته عن رجل يقول : إن اشتريت فلاناً فهو حر ، وإن اشتريت هذا الثوب فهو صدقة ، وإن نكحت فلانة فهي طلاق ؟ قال : « ليس ذلك بشيء ».


176 – And I asked him about a man saying: If I purchase so-and-so then he is free, and if I purchase this garment then it is a charity, and if I marry so-and-so then it is a divorce.

He said: That is nothing.


[177] وسألته عن الرجل يطلق امرأته في غير عدّة ؟ فقال : « ان ابن عمر طلق امرأته على عهد رسول الله صلى الله عليه واله وهي حائض ، فأمره رسول الله صلى الله عليه واله أن يراجعها ولم يحسب تلك التطليقة ».


177 – And I asked him about a man who the man who divorces his wife in other than an ʿidda.

So he said: Ibn ʿUmar divorced his wife during the time of the Messenger of God صلى الله عليه وآله and she was menstruating. So the Messenger of God صلى الله عليه وآله commanded him to return to her, and that was not reckoned as divorce.


[178] وسألته عن الرجل يقول لامرأته : أنت علي حرام ؟ قال : « هي يمين يكفرها ، قال الله تعالى لمحمد صلى الله عليه واله : (يا أيها النبي لم تحرم ما أحل الله لك تبتغي مرضات ازواجك والله غفور رحيم قد فرض الله لكم تحلة ايمانكم والله موليكم ) فجعلها يميناً فكفرها نبي الله صلى الله عليه واله ».


178 – And I asked him about the man who says to his wife: You are forbidden (ḥarām) to me.

He said: It is an oath which he atones for. God تعالى said to Muḥammad صلى الله عليه وآله “O Prophet, why do you forbid what God has made lawful to you, seeking the good pleasure of your wives? And God is forgiving, merciful. God has ordained for you the absolution of your oaths. And God is your Protector” (66:1-2) So He made it an oath and the Prophet of God صلى الله عليه وآله atoned for it.


[179] وسألته بما يكفر يمينه ؟ قال : « إطعام عشرة مساكين » . فقلت : كم أطعام كل مسكين ؟ فقال : « مدّ مدّ ».


179 – And I asked him about what atones ones (or: its) oath.

He said: Feeding ten poor people.

So I said: How much food for every poor person?

So he said: A mudd (for each).


[180] وسألته عن رجل أكل ربا لا يرى إلا أنه حلال ؟ قال : « لا يضره حتى يصيبه متعمداً فهو رباً » .


180 – And I asked him about a man who consumed usury, not regarding but that it is lawful (ḥalāl).

He said: It does not harm him until gets it on purpose, so it is usury.


[181] وسألته عن هذه الاية : (او كسوتهم ) للمساكين ؟ قال : « ثوب يواري به عورته » .


181 – And I asked him about this āya “or to clothe them” (5:89) for the poor people?

He said: A garment which conceals their private.


[182] وسألته عن رجل يقول : علي نذر ، ولا يسمي شيئاً ؟ قال : « ليس بشيء ».


182 – And I asked him about a man saying “A vow upon me” and he does not name anything.

He said: It is nothing.


[183] وسألته عن الصيام في الحضر ؟ قال : « ثلاثة أيام في كل شهر : الخميس في جمعة ، والأربعاء في جمعة ، والخميس في جمعة » .


183 – And I asked him about fasting in residence.

He said: Three days in every month: the Thursday in a Friday (i.e. in a week), the Wednesday in a Friday, and the Thursday in a Friday.


[184] وسألته عن الرجل يموت وله اُم ولد وله معها ولد ، أيصلح لرجل أن يتزوجها ؟ قال : « أخبرك ما أوصى علي عليه السلام في امهات الأولاد ؟ ». قلت : نعم . قال : « إن عليا أوصى : أيما امرأة منهن كان لها ولد فهي من نصيب ولدها ».


184 – And I asked him about the man who dies and who has an umm walad (a slave woman who has given birth for her master), and with her he has a child, is it appropriate for a man to marry her?

He said: Shall I inform you of what ʿAlī عليه السلام left behind regarding the ummahāt al-awlād?

I said: Yes.

He said: ʿAlī left behind: Whichever woman from them has a child, then she is from the allocation of her child.


[185] وسألته عن كسب الحجام ؟ قال : « إن رجلاً أتى رسول الله صلى الله عليه واله يسأل عنه ، فقال له : (هل لك الناضح ؟ ) قال : نعم ، قال : ( اعلفه إياه ) » .


185 – And I asked him about the earnings of the cupper.

He said: A man came to the Messenger of God صلى الله عليه وآله asking about it, so he said to him: Do you have a water bearing camel? So he said: Yes. So he said: Use it to fodder it.


[186] وسألته عن الرجل يتعمد الغناء يجلس إليه ؟ قال : « لا ».


186 – And I asked him about the man who intends (to listen to) singing (al-ghinā), sitting down to it.

He said: No.


[187] وسألته عن الرجل يتصدق على ولده ، أيصلح له أن يردها ؟ قال : « قال رسول الله صلى الله عليه واله : (الذي يتصدق بصدقة ثم يرجع فيها مثل الذي يقيء ثم يرجع في قيئه ) ».


187 – And I asked him about the man who gives charity to his child, is it appropriate for him to take it back?

He said: The Messenger of God صلى الله عليه وآله said: One who gives charity by a charity then returns in it is like the one who vomits then returns in his vomit.


[188] وسألته عن رجل يمر على ثمرة فياكل منها ؟ قال : « نعم ، قد نهى رسول الله صلى الله عليه واله أن [ تستر الحيطان برفع بنائها ] ».


188 – And I asked him about the man who passes upon a fruit, so he eats from it.

He said: Yes, the Messenger of God صلى الله عليه وآله had prohibited for walls to be covered by the raising of its building.


[189] وسألته عن الرجل يعطى الأرض على أن يعمرها ويكري أنهارها بشيء معلوم ؟ قال : « لا بأس ».


189 – And I asked him about the man who gives the land upon (the condition) that he will render it flourishing and dig (canals from) its rivers by something known.

He said: There is no harm.


[190] وسألته عن أهل الأرض ، أناكل في إنائهم إذا كانوا يأكلون الميتة والخنزير ؟ قال : « لا ، ولا في آنية الذهب والفضة».


190 – And I asked him about the people of the Earth (or: the land), do we eat in their vessels when they would eat the dead animal and the pig?

He said: No, and not in a vessel of gold and silver.


[191] وسألته عن الكبائر التي قال الله عزوجل : (إن تجتنبوا كبائر ماتنهون عنه ) ؟ قال : « التي أوجب الله عليها النار ».


191 – And I asked him about the great sins which God عزوجل said “If you avoid the great sins that you are forbidden” (4:31)

He said: That upon which God has obligated the Fire.


[192] وسألته عن الرجل يصرم أخاه أو ذا قرابته ممن لا يعرف الولاية ؟ قال : « إن لم يكن عليه طلاق أو عتق فليكلمه » .


192 – And I asked him about the man cuts off his brother or his relation who does not recognize walāya.

He said: If he does not have a divorce (?) or an emancipation upon him, then he is to talk to him.


[193] وسألته عمن يرى هلال شهر رمضان وحده لا يبصره غيره ، أله يصوم قال : « إذا لم يشك فيه فليصم وحده (والا فليصم ) مع الناس إذا صاموا ».


193 – And I asked him about someone who sees the crescent of the month of Ramaḍān alone by himself, with no one other than him seeing it. Is it (allowed) for him to fast?

He said: When he did not doubt regarding it then he is to fast alone by himself, and otherwise he is to fast with the people when they fast.


[194] وسألته عن رجل طاف فذكر أنه على غير وضوء ، فكيف يصنع ؟ قال : « يقطع طوافه ، ولا يعتد بما طاف ، وعليه الوضوء » .


194 – And he asked him about a man who did ṭawāf and he remembered that he is was not upon wuḍū, how is he to act?

He said: He breaks his ṭawāf and does not count what ṭawāf he had done, and (doing) the wuḍū is (obligatory) upon him.


[195] وسألته عن الرجل ، أيصلح أن يلمس ويقبل وهو يقضي شهر رمضان ؟ قال : « لا » .


195 – And I asked him whether it is appropriate for the man to touch and kiss while he is doing qaḍā of the month of Ramaḍān.

He said: No.


[196] وسألته عن الرجل يمشي في العذرة وهي يابسة ، فتصيب ثيابه أو رجله ، أيصلح له أن يدخل المسجد فيصلي ولم يغسل ما أصابه ؟ قال : « إذا كان يابساً فلا بأس ».


196 – And I asked him about the man walking in dung while it is dry, so it comes in contact with his clothing or his leg, is it appropriate for him to enter the masjid and pray while he has not washed what contacted him.

He said: When it was dry then there is no harm.


[197] وسألته عن الرجل يؤذن أو يقيم وهو على غير وضوء أيجزيه ذلك ؟ قال : « أما الأذان فلا بأس ، وأما الإقامة فلا يقيم إلا على وضوء » . قلت : فإن أقام وهو على غير وضوء أيصلي بإقامته ؟ قال : « لا ».


197 – And I asked him about man calling the adhān while he is not upon wuḍū, does that suffice him?

He said: As to the adhān there is no harm, and as to the iqāma then he does not say the iqāma except for upon wuḍū.

I said: So if he did not say the iqāma while he was not upon wuḍū, does he pray with his iqāma?

He said: No.


[198] وسألته عن الرجل يكسر بيض الحمام أو بعضه وفي البيض فراخ تتحرك ، ماعليه ؟ قال : « يتصدق عما تحرك منه بشاة ، يتصدق بلحمها إذا كان محرماً ، وإن لم يتحرك الفراخ تصدق بثمنه دراهم أو شبهه ، أو اشترى به علفا لحمام الحرم ».


198 – And I asked him about the man who breaks eggs of pigeons or one of them and in the eggs there were chicks moving, what is upon him?

He said: He gives charity of a ewe for what moves from it, and he gives charity of its meat if he was in iḥrām. And if the chicks did not move, he gives charity of its price in dirhams or what is similar to it, or he purchases feed for the pigeons of the Ḥaram by it.


[199] وسألته عن رجل أصاب بيض نعام فيه فراخ قد تحركت ، ماعليه ؟ قال : « لكل فرخ بعير ينحره بالمنحر ».


199 – And I asked him about a man who hit eggs of ostriches in which there were chicks that had moved, what is upon him?

He said: For every chick he slaughters a camel in the place of camel-slaughtering.


[200] وسألته عن النضوح يجعل فيه النبيذ أيصلح للمرأة أن تصلي وهو على رأسها ؟ قال : « لا حتى تغتسل منه » .


200 – And I asked him about the naḍūḥ (a kind of perfume) that is made in nabīdh, is it appropriate for the woman to pray while it is on her head?

He said: No, not until she washes from it.

[201] وسألته عن الكحل يصلح أن يعجن بالنبيذ ؟ قال : « لا ».


201 – And I asked him about kohl, is it appropriate for it to be prepared with nabīdh?

He said: No.


[202] وسألته عن الرجل يلبس الثوب المشبع بالعصفر ؟ قال : « إذا لم يكن فيه طيب فلا بأس » .


202 – And I asked him the man wearing the garment that is filled with safflower.

He said: When there is no scent in it then there is no harm.


[203] وسألته عن (الرجل ) والمرأة (تصلي ) وهي مختضبة بالحناء والوسمة ؟ قال : « إذا برز الفم والمنخر فلا بأس » .


203 – And I asked him about the man and woman while she is dyed with henna and wasima.

He said: When the mouth and nostril do not show then there is no harm.


[204] وسألته عن لبس فراء الثعالب والسنانير ؟ قال : « لا بأس ، ولا يصلى فيه ».


204 – And I asked him about the furs of foxes and cats.

He said: There is no harm, but do not pray in it.


[205] وسألته عن لبس السمور والسنجاب والفنك والقاقم ؟ قال : « لا بأس ، ولاتصل فيه إلا أن يكون ذكياً » .


205 – And I asked him about the clothing (made from) the sable, the squirrel, the fennec fox, and the stoat.

He said: There is no harm, but do pray in it unless it is dhakī (Islamically slaughtered).


[206] وسألته عن الاقران بين التين والتمر وسائر الفاكهة أيصلح ؟ قال : « نهى رسول الله صلى الله عليه واله عن الإقران ، فإن كنت وحدك فكل ما أحببت ، وإن كنت مع قوم فلا تقرن إلا بإذنهم » .


206 – And I asked him about the conjunction (i.e. eating two fruits together) between figs and dates and the rest of the fruit, is it appropriate?

He said: The Messenger of God صلى الله عليه واله prohibited conjunction, so if you are alone by yourself eat whatever you like, and if you are with a group then do not conjunct except with their permission.


[207] وسألته عن الرجل يقعد في المسجد ورجله خارج منه ، أو انتقل من المسجد ، وهو في صلاته ، أيصلح له ؟ قال : « لا بأس » .


207 – And I asked him about the man sitting in the masjid while his leg (or: foot) is outside of it, or he transferred (lower – in a manuscript) from the masjid, while he is in his prayer, is it appropriate for him?

He said: There is no harm.


[208] وسألته عن الفضة في الخوان والصحفة أو السيف والمنطقة وبالسرج أو اللجام يباع بدراهم أقل من الفضة أو اكثر يحل ؟ قال : « تباع الفضة بدنانير ، وما سوى ذلك بدراهم » .


208 – And I asked him about silver in the khuwān (footed tray used for serving food) and the bowl or the sword and the waist-belt and with the saddle or the bridle, being sold by less dirhams than the silver or more, is it lawful?

He said: The silver is sold by dinars, and what is apart from that by dirhams.


[209] وسألته عن السرج واللجام فيه الفضة أيركب به ؟ قال : « إن كان مموها لاتقدر أن تنزع منه شيئا فلا بأس وإلا فلا تركب به ».


209 – And I asked him about the saddle and the bridle in which there is silver, does one ride with it?

He said: If it is gilded, you not being able to extract anything from it, then there is no harm. Otherwise, do not ride with it.


[210] وسألته عن السيف يعلق في المسجد ؟ قال : « أما في القبلة فلا ، وأما في جانبه فلا بأس » .


210 – And I asked him about sword hanging in the masjid.

He said: As to in the qibla then no, and as to in its side then there is no harm.


[211] وسألته عن ألبان الاتن ، أيشرب لدواء أو يجعل لدواء ؟ قال : « لا بأس » .


211 – And I asked him about the milks of she-donkeys, is it drunken for medicine or made for medicine.

He said: There is no harm.


[212] وسألته عن الشر ب في الإناء يشرب فيه الخمر ، قدح عيدان أو باطية ، أيشرب فيه ؟ قال : « إذا غسل فلا بأس » .


212 – And I asked him about drinking in the vessel in which wine is drunk, a wooden cup or a wine-vase, does one drink in it?

He said: When it was washed then there is no harm.


[213] وسألته عن الرجل يغتسل في المكان من الجنابة أو يبول ثم يجف ، أيصلح له أن يفترش ؟ قال : « نعم إذا كان جافا » .


213 – And I asked him about the man doing ghusl from janāba in the place or urinating, then it dries, is it appropriate for him to lie down?

He said: Yes, when it is dry.


[214] وسألته عن الرجل يمرّ بالمكان فيه العذرة فتهب الريح فيسفي عليه من العذرة فيصيب ثوبه ورأسه ، أيصلي قبل أن يغسله ؟ قال : « نعم ينفضه ويصلي فلا بأس » .


214 – And I asked him the man passing by the place in which there is feces. The wind blows and it raises up and scatters on him from the feces, so it contacts his garment and his head. Does he pray prior to washing it?

He said: Yes, he shakes it off and prays and there is no harm.


[215] وسألته عن الخمر يكون أوله خمراً ثم يصير خلا ، أيوكل ؟ قال : « نعم إذا ذهب سكره فلا بأس » .


215 – And I asked him about wine whose beginning is wine then it becomes vinegar, is it consumed?

He said: Yes, when its intoxication has left then there is no harm.


[216] وسألته عن حب الخمر أيجعل فيه الخل والزيتون أو شبهه ؟ قال : « إذا غسل فلا بأس » .


216 – And I asked him about the wine cask, is vinegar and oil or what is similar to it put in it?

He said: When it was washed then there is no harm.


[217] وسألته عن العقيقة عن الغلام والجارية ، ماهي ؟ قال : « سواء كبش كبش ، يحلق رأسه في السابع ، ويتصدق بوزنه ذهباً أو فضة ، فإن لم يجد رفع الشعر أو عرف وزنه فإذا أيسر تصدق بوزنه ».


217 – And I asked him about the ʿaqīqa for the boy and the girl, what is it?

He said: A male sheep alike (for each), his (the child’s) head is shaven in the seventh (day) and one gives charity by its (the hair’s) weight in gold or silver. So if one did not find the raising of the hair or know its weight, then (with whatever is (?)) easiest one gives charity by its weight.


[218] وسألته عن الرجل يدعو وحوله إخوانه ، أيجب عليهم أن يؤمنوا ؟ قال : « إن شاؤوا فعلوا ، وإن شاؤوا سكتوا ، فإن دعا بحق وقال لهم : أمنوا وجب عليهم أن يفعلوا ».


218 – And I asked him about the man supplicating while his brethren are around him, is it obligatory upon them to say “āmīn”?

He said: If they want to they do so, and if they want to they (remain) silent. So if he supplicated for a right and said to them “say āmīn” it is obligatory upon them to do so.


[219] وسألته عن الغناء ، أيصلح في الفطر والأضحى والفرح يكون ؟ قال : « لا بأس ما لم يزمر به ».


219 – And I asked him about singing (al-ghinā), is it appropriate in the Fiṭr and the Aḍḥa and the celebration?

He said: There is not harm so long as one does not play a reed-pipe with it.


[220] وسألته عن شارب الخمر ، ماحاله إذا سكر منها ؟ قال : « من شرب الخمر مات بعده بأربعين يوماً لقى الله كعابد وثن » .


220 – And I asked him about the wine drinker, what is his state when he has become drunk from it?

He said: One who has drunken wine (and) died after it (within) forty days, shall meet God as an idol worshipper.


[221] وسألته عن النوح على الميت ، أيصلح ؟ قال : « يكره ».


221 – And I asked him about the lamentation (al-nawḥ) over the deceased, is it appropriate?

He said: It is disliked.


[222] وسألته عن الشعر ، أيصلح أن ينشد في المسجد ؟ قال : « لا بأس » .


222 – And I asked him about the poem, is it appropriate to recite it in the masjid?

He said: There is no harm.


[223] وسألته عن الضالة ، أيصلح أن تنشد في المسجد ؟ قال : « لا بأس ».


223 – And I asked him about the lost property, is it appropriate for it to be sought in the masjid?

He said: There is no harm.


[224] وسألته عن فطرة شهر رمضان ، على كل إنسان هي ، أم على من صام وعرف الصلاة ؟ قال : « كل صغير وكبير ممن تعول » .


224 – And I asked him about the (zakāt of) fiṭra of the month of Ramaḍān, is it upon every person or upon whoever fasted and knows the prayer?

He said: Every young and old from whoever you support.


[225] وسألته عن قتل النملة ، أيصلح ؟ قال : « لا تقتلها إلا أن تؤذيك » .


225 – And I asked him about killing the ant, is it appropriate?

He said: Do not kill it until it is hurting you.


[226] وسألته عن قتل الهدهد ؟ قال : « لا تؤذه ولا تذبحه ، فنعم الطير هو».


226 – And I asked him about killing the hoopoe.

He said: Do not hurt it and do not slaughter it, and an excellent bird it is.


[227] وسألته عمن ترك قراءة القران ما حاله ؟ قال : « إن كان متعمداً فلا صلاة له ، وإن كان نسي فلا بأس ».


227 – And I asked him about someone who left off the recitation of the Quran (in the prayer), what is his state?

He said: If it was on purpose then there is no prayer for him, and if he had forgotten then there is no harm.


[228] وسألته عن الضب واليربوع ، أيحل أكله ؟ قال : « لا » .


228 – And I asked him about the lizard and the gerbil, is eating it lawful?

He said: No.


[229] وسألته عمن كان عليه يومان من شهر رمضان كيف يقضيهما ؟ قال : « يفصل بينهما بيوم ، وإن كان اكثر من ذلك فلا يقضيه إلا متوالياً».


229 – And I asked him about someone upon whom there are two days from the month of Ramaḍān, how does he do their qaḍā?

He said: He disconnects between them by a day, and if it is more than that he does not do its qaḍā except as successively.


[230] وسألته عن الرجل يلاعب المرأة أو يجردها أو يقبلها فيخرج منه الشيء ، ماعليه ؟ قال : « إذا جاءت الشهوة وخرج الدفق وفتر لخروجه فعليه الغسل ، وإن كان إنما هو شيء لا يجد له شهوة ولا فترة فلا غسل عليه ، ويتوضأ للصلاة».


230 – And I asked him about the man playing with the woman or undressing her or kissing her, so the thing comes out from him. What is (obligatory) upon him?

He said: When the lust came and the outpouring came out and he became languid due to its coming out, then the ghusl is upon him. And if it was only something for which no lust was found and no languidness, then there is no ghusl upon him, and he does wuḍū for the prayer.


[231] وسألته عن المرأة ، ألها أن تعطي من بيت زوجها شيئاً بغير إذنه ؟ قال : « لا ، إلا أن يحللها».


231 – And I asked him about the woman, is it (allowed) for her to give something from the house of her husband without his permission?

He said: No, not unless he allows her.


[232] وسألته عن الرجل يطوف بعد الفجر ، أيصلي الركعتين خارجاً من المسجد ؟ قال : « يصلي في مكة لا يخرج منها إلا أن يشاء فيخرج فيصلي ، فإذا رجع إلى المسجد فليصل أي ساعة شاء ركعتي ذلك الطواف ».


232 – And I asked him about the man doing ṭawāf after fajr, does he pray the two rakʿa outside of the Masjid?

He said: He prays in Mecca and does not go out from it unless he wants to, so he goes out and prays. So when he has returned to the Masjid then he is to pray the two rakʿa of that ṭawāf (in) whichever hour he wants.


[233] وسألته عن الرجل ، يطوف الاسبوع ولا يصلي ركعتيه حتى يبدو له أن يطوف اسبوعاً آخر ، هل يصلح له ذلك ؟ قال : « لا حتى يصلي ركعتي الاسبوع الأول ، ثم ليطف إن شاء إذا أحب ».


233 – And I asked him about the man doing ṭawāf for the week and not praying its two rakʿa until it appears (seemly) to him to do ṭawāf for another week. Is that appropriate for him?

He said: No, not until he prays the two rakʿa of the first week, then he is to do ṭawāf if he wants when he likes.


[234] وسألته عن الرجل ، هل يصلح له أن يقف بعرفات على غير وضوء ؟ قال : « لا يصلح له إلا وهو على وضوء ».


234 – And I asked him about the man, is it appropriate for him to stop at ʿArafat without wuḍū?

He said: It is not appropriate for him except for while he has wuḍū.


[235] وسألته عن الرجل ، هل يصلح أن يقف على شيء من المشاعر وهو على غير وضوء ؟ قال : « لا يصلح إلا على وضوء».


235 – And I asked him about the man, is it appropriate for him to stop upon something of the mashāʿir while he is without wuḍū?

He said: It is not appropriate for him except with wuḍū.


[236] وسألته عن الرجل هل يصلح أن يقضي شيئاً من المناسك وهو على غير وضوء ؟ قال : « لا يصلح إلا على وضوء».


236 – And I asked him about whether it is appropriate for the man to carry out (or: do qaḍā of) anything from the rites (al-manāsik) while he is not with wuḍū?

He said: It is not appropriate except with wuḍū.


[237] وسألته عن الرجل يكون له الثوب قد أصابته الجنابة فلم يغسله ، هل يصلح النوم فيه ؟ قال : « يكره » .


237 – And I asked him about the man who has a garment with which janāba (i.e. semen) has come in contact and he did not wash it, is it appropriate to sleep in it?

He said: It is disliked.


[238] وسألته عن الرجل يعرق في الثوب يعلم أن فيه جنابة كيف يصنع ؟ هل يصلح له أن يصلي قبل أن يغسل ؟ قال : « إذا علم أنه إذا عرق أصاب جسده من تلك الجنابة التي في الثوب فليغسل ما أصاب جسده من ذلك ، وإن علم أنه قد أصاب جسده ولم يعرف مكانه فليغسل جسده كله » .


238 – And I asked him about the man who sweats in a garment knowing that there is janāba on it, how is he to act? Is it appropriate for him to pray prior to washing?

He said: When he knows that when he sweated his body had come in contact with that janāba which is on the garment, then he is to wash whatever of his body had come in contact with that. And if he knows that it had come in contact with his body but he does not recognize its place, then he is to wash his entire body.


[239] وسألته عن القعود في العيدين والجمعة والامام يخطب ، كيف هو ؟ أيستقبل الامام أو القبلة ؟ قال : « يستقبل الامام ».


239 – And I asked him about sitting in the two ʿĪds and the Jumʿa while the imam is delivering the sermon, how it is? Does one face the imam or the qibla?

He said: One faces the imam.


[240] وسألته عن العجوز والعاتق ، هل عليهما من التزين والتطيب في الجمعة والعيدين ما على الرجال ؟ قال : « نعم ».


240 – And I asked him about the old woman and the adolescent girl, are the adorning and perfuming that is upon the men upon them?

He said: Yes.


[241] وسألته عن الرجل يسهو فيبني على ما ظن ، كيف يصنع ، أيفتح الصلاة ، أو يقوم فيكبر ويقرأ ، وهل عليه أذان وإقامة ؟ وإن كان قد سها في الركعتين الاخراوين ـ وقد فرغ من قراءته ـ هل عليه أن يسبح أو يكبر ؟ . قال : « يبني على ما كان صلى ، فإن كان فرغ من القراءة فليس عليه قراءة وليس عليه أذان ولا إقامة ، ولا سهو عليه ».


241 – And I asked him about the man who has sahw so he builds upon what he has supposed, how does he act? Does he open the prayer or does he stand and do takbīr and recite? And is there an adhān and iqāma upon him? And if he had sahw in the last two rakʿa, and he had finished from his recitation (qirā’a), is it upon him to do tasbīḥ or do takbīr?

He said: He builds upon what he had prayed, so if he had finished from the recitation then there is no recitation upon him, and there is no adhān or iqāma upon him, and (there is) no sahw upon him.


[242] وسألته عن التكبير أيام التشريق هل ترفع فيه الأيدي أم لا ؟ قال : « ترفع يدك شيئاً أو تحركها».


242 – And I asked him about the takbīr in the days of Tashrīq, are the hands raised in it or not?

He said: You raise your hand somewhat or you move it.


[243] وسألته عن التكبير أيام التشريق ، أواجب هو ؟ قال : « يستحب ، فإن نسيه فليس عليه شيء ».


243 – And I asked him about the takbīr of the days of Tashrīq, is it obligatory (wājib)?

He said: It is desirable, so if one forgot it there is nothing upon him.


[244] وسألته عن النساء ، هل عليهن التكبير أيام التشريق ؟ قال : « نعم ، ولا يجهرن به ».


244 – And I asked him about women, is the takbīr of the days of Tashrīq upon them?

He said: Yes, and they do not recite it aloud.


[245] وسألته عن الرجل يدخل مع الامام وقد سبقه بركعة ، فيكبر الامام إذا سلّم أيام التشريق ، كيف يصنع الرجل ؟ قال : «يقوم فيقضي مافاته من الصلاة ، فإذا فرغ كبر».


245 – And I asked him about the man entering with the imam and he had preceded him by a rakʿa, and the imam does takbīr when he does taslīm on the days of Tashrīq, so how does the man act?

He said: He stands and does qaḍā of what passed him by of the prayer, and when he has finished he does takbīr.


[246] وسألته عن الرجل يصلي وحده أيام التشريق ، هل عليه تكبير ؟ قال : « نعم ، وإن نسيه فلا بأس » .


246 – And I asked him about the man praying alone by himself on the days of Tashrīq, is there a takbīr upon him?

He said: Yes, and if he forgot it there is no harm.


[247] وسألته عن القول أيام التشريق ، ماهو ؟ قال : « تقول : الله اكبر الله اكبر ، لا إله الا الله والله اكبر ولله الحمد ، الله اكبر على ما هدانا ، الله اكبر على ما رزقنا من بهيمة الأنعام » .


247 – And I asked him about the saying in the days of Tashrīq, what is it?

He said: You say “Allāhu akbar, Allāhu akbar, lā ilāha illAllāh, wAllāhu akbar wa lillāhi al-ḥamd, Allāhu akbar ʿalā mā hadānā, Allāhu akbar ʿalā mā razaqnā min bahīmati al-anʿām”.


[248] وسألته عن النوافل أيام التشريق ، هل فيها تكبير ؟ قال : « نعم ، وإن نسي فلا بأس » .


248 – And I asked him about the nawāfil of the days of Tashrīq, is there a takbīr in them?

He said: Yes, and if it was forgotten there is no harm.


[249] وسألته عن الرجل يسمع الأذان فيصلي الفجر ولا يدري طلع الفجر أم لا ، ولا يعرفه غير أنه يظن أنه لمكان الأذان قد طلع هل يجزيه ذلك ؟ قال : « لا يجزيه حتى يعلم أنه قد طلع ».


249 – And I asked him about the man hearing the adhān so he prays fajr while he does not know whether the dawn has risen or not, and he does not recognize it other than that he supposes that it has risen due to the place of the adhān. Does that suffice him?

He said: It does not suffice him until he knows that it has risen.


[250] وسألته عن المسلم العارف يدخل بيت أخيه فيسقيه النبيذ أو شراباً لا يعرفه ، هل يصلح له شربه من غير أن يسأله عنه ؟ قال : « إذا كان مسلماً عارفاً فاشرب ما أتاك به إلا أن تنكره ».


250 – And I asked him about the ʿārif (i.e. Shiʿa) Muslim entering the house of his brother, and he gives him nabīdh to drink or a beverage that he does not recognize, it is appropriate for him to drink it without asking him about it?

He said: When it is an ʿārif Muslim, then drink what he brings you unless you disbelieve (?) him (or: it).


[251] وسألته عن الرجل ، هل يصلح له أن يتختم بالذهب ؟ قال : « لا ».


251 – And I asked him about the man, is it appropriate for him to wear a ring of gold?

He said: No.


[252] وسألته عن اللعب بأربعة عشر وشبهها ، هل يصلح ؟ قال : « لا نستحب شيئاً من اللعب غير الرهان والرمي ».


252 – And I asked him about playing with arbaʿa ʿashar (fourteen, a board game that appears to have also been used for gambling) and what is similar to it, is it appropriate?

He said: We do not consider anything of play to be desirable other than horse-racing and archery.


[253] وسألته عن الرجل يفتتح السورة فيقرأ بعضها ثم يخطئ فيأخذ في غيرها حتى يختمها ، ثم يعلم أنه قد أخطأ ، هل له أن يرجع في الذي افتتح وإن كان قد ركع وسجد ؟ قال : « إن كان لم يركع فليرجع إن أحب ، وإن ركع فليمض ».


253 – And I asked him about the man who opens the sūra and recites part of it, then he makes a mistake so he takes from other than it until he completes it, then he (comes to) know that he had made a mistake. Is it (allowed) for him to return in the one he opened even if he had done rukūʿ and sujūd?

He said: If he has not done rukūʿ then he is to return if he likes, and if he has done rukūʿ then he is to continue.


[254] وسألته عن الاضحية يخطئ الذي يذبحها فيسمي غير صاحبها ، هل تجزي صاحب الاضحية ؟ قال : « نعم إنما له ما نوى ».


254 – And I asked him about the uḍḥiyya (the sacrifice done by one who is not on ḥajj), the one who slaughters it making a mistake and so naming other than its owner, does it suffice the owner of the sacrifice?

He said: Yes, it is only for him what he intended.


[255] وسألته عن الرجل يشتري الاضحية عوراء ولا يعلم إلا بعد شرائها ، هل تجزي عنه ؟ قال : « نعم ، إلا أن يكون هدياً فإنه لا يجوز ناقص الهدي ».


255 – And I asked him about the man purchasing the uḍḥiyya (and it is) one-eyed, and he does not know until after his purchase of it. Does it suffice for him?

He said: Yes, unless it was a hadī (the sacrifice offered by one who is in ḥajj) for the deficient hadī does not suffice.


[256] وسألته عن قوم في سفينة لا يقدرون أن يخرجوا إلا إلى الطين وماء ، هل يصلح لهم أن يصلوا الفريضة في السفينة ؟ قال : « نعم ».


256 – And I asked him about a group in a boat who are not able to exit out but to clay and water, is it appropriate for them to pray the obligatory (prayer) in the boat?

He said: Yes.


[257] وسألته عن قوم صلوا جماعة في سفينة ، أين يقوم الامام ؟ وإن كان معه نساء ، كيف يصنعون ؟ أقياماً يصلون أو جلوساً ؟ قال : « يصلون قياماً ، فإن لم يقدروا على القيام صلوا جلوساً ، ويقوم الإمام أمامهم ، والنساء خلفهم ، وإن ضاقت السفينة قعدت النساء وصلى الرجال ، ولا بأس أن تكون النساء بحيالهم ».


257 – And I asked him about a group praying in congregation in a boat, where does the imam stand? And if there are women with him, how do they act? Do they pray standing or sitting?

He said: They pray standing. If they are not able to stand they pray sitting. And the imam stands in front of them, and the women behind them. And if the boat is narrow, the women sit and the men pray, and there is no harm for the women to be in front of them.


[258] وسألته عن الرجل يخطئ في التشهد أو القنوت ، هل يصلح أن يردده حتى يذكره ، أو ينصت ساعة ويتذكر ؟ قال : « لا بأس أن يتردد وينصت ساعة حتى يذكر ، وليس في القنوت سهو كما في التشهد ».


258 – And I asked him about the man who makes a mistake in the tashahhud and the qunūt, is it appropriate for him to repeat it until he recalls, or listening for a while and recalling?

He said: There is no harm that he repeats and listens for a while until he recalls. And there is no sahw in the qunūt as in the tashahhud.


[259] وسألته عن الرجل يخطئ في قراءته ، هل يصلح له أن ينصت ساعة ويتذكر ؟ قال : « لا بأس ».


259 – And I asked him about the man who makes a mistake in his recitation (qirā’a), is it appropriate for him to listen for a while and recall?

He said: There is no harm.


[260] وسألته عن الرجل أراد سورة فقرأ غيرها ، هل يصلح له بعد أن يقرأ نصفها أن يرجع إلى التي أراد ؟ قال : « نعم ما لم تكن قل هو الله أحد وقل يا أيها الكافرون ».


260 – And I asked him about the man who wants (to recite) a sūra but he recited (a sūra) other than it, is it appropriate for him that after he recites half of it for him to return to the one he (originally) wanted?

He said: Yes, so long as it was not qul huwAllāhu aḥad and qul yā ayyuha al-kāfirūn.


[261] وسألته عن رجل قرأ سورة واحدة في ركعتين من الفريضة وهو يحسن غيرها وإن فعل فما عليه ؟ قال : « إذا أحسن غيرها فلا يفعل ، وإن لم يحسن غيرها فلا بأس ، وإن فعل فلا شي عليه ولكن لا يعود ».


261 – And I asked him a man who recited a single sūra in two rakʿa of the obligatory (prayer) while he is proficient in other than it. And if he did so, what is upon him?

He said: If he is proficient in other than it, then he is not to do so. And if he is not proficient in other than it, then there is no harm. And if he did so then there is nothing upon however he is not to repeat.


[262] وسألته عن الرجل يقوم في صلاته هل يصلح له أن يقدم رجلاً ويؤخر اخرى من غير مرض ولا علة ؟ قال : « لا بأس ».


262 – And I asked about the man standing in his prayer, is it appropriate for him to precede a foot and delay another without (it being due to) an illness or malady?

He said: There is no harm.


[263] وسألته عن رجل يكون في صلاة فريضة فيقوم في الركعتين الاوليين ، هل يصلح له أن يتناول جانب المسجد فينهض يستعين به على القيام من غير ضعف ولا علة ؟ قال : « لا بأس » .


263 – And I asked him about a man who is in an obligatory prayer, and he is standing in the first two rakʿa, is it appropriate for him to reach on to the side of the masjid and get up, being helped by it to stand without (it being due to) a weakness or malady?

He said: There is no harm.


[264] وسألته عن المتمتع يقدم يوم التروية قبل الزوال كيف يصنع ؟ قال : « يطوف ويحل فإذا صلى الظهر أحرم ».


264 – And I asked him about the muttamatiʿ arriving on the day of tarwiyya prior to the declension (of the sun), how does he act?

He said: He does ṭawāf and acquires taḥlīl, so when he has prayed ẓuhr he enters iḥrām.


[265] وسألته عن الرجل يصيب اللقطة دراهم أو ثوبا أو دابة كيف يصنع ؟ قال : « يعرفها سنة ، فإن لم يعرفها جعل في عرض ماله حتى يجيء طالبها فيعطيه إياها ، وإن مات أوصى بها ، وهو لها ضامن ».


265 – And I asked him about the man gets the lost property (al-luqṭa) of dirhams or a garment or a riding animal, how is he to act?

He said: He makes it known for a year. So if he did not make it know he renders it in the commodity (?) of his wealth until its seeker comes and he gives it to him. And if he died he bequeaths it, and he is a guarantor for it.


[266] وسألته عن الرجل يصيب اللقطة فيعرفها سنة ثم يتصدق بها ، ثم يأتيه صاحبها ، ما حال الذي تصدق بها ؟ ولمن الأجر ؟ قال : « عليه أن يردها على صاحبها أو قيمتها » قال : « هو ضامن لها والأجر له إلا أن يرضى صاحبها فيدعها وله أجره » .


266 – And I asked him about the man who gets the lost property, and makes it known for a year, then he gives it in charity. Then its owner comes to him, what is the state for the one who gave charity by it? And for whom is the reward?

He said: It is upon him to return it to its owner or its value. He said: He is a guarantor for it and the reward is for him unless its owner accept and leaves it, and the reward is for him.


[267] وسألته عن المرأة تكون في صلاة فريضة وولدها إلى جنبها فيبكي وهي قاعدة ، هل يصلح لها أن تناوله فتقعده في حجرها تسكته أو ترضعه ؟ قال : « لا بأس » .


267 – And I asked him about the woman who is in an obligatory prayer and her child is to her side crying while she is sitting. Is it appropriate for her to pick him up and sit him on her lap, hushing him or nursing him?

He said: There is no harm.


[268] وسألته عن المرأة يكون بها الجرح في فخذها أو بطنها أو عضدها ، هل يصلح للرجل أن ينظر إليه يعالجه ؟ قال : « لا ».


268 – And I asked him about the woman who has the wound in her thigh or her stomach or her upper arm, is it appropriate for the man to look at it, treating it?

He said: No.


[269] وسألته عن الرجل يكون ببطن فخذه أو إليته الجرح ، هل يصلح للمرأة أن تنظر إليه وتداويه ؟ قال : « إذا لم تكن عورة فلا بأس ».


269 – And I asked him about the man who in the inside of his thigh or his buttocks there is the wound, is it appropriate for the woman to look at it and remedy it?

He said: When it is not a private part (ʿawra) then there is no harm.


[270] وسألته عن الدقيق يقع فيه خرء الفأر ، هل يصلح أكله إذا عجن مع الدقيق ؟ قال : « إذا لم يعرفه فلا بأس ، وإذا عرفه فليطرحه من الدقيق ».


270 – And I asked him about the the flour in which excrement of the mouse falls in, is it appropriate to eat it when it is kneaded with the flour?

He said: When you do not recognize it, then there is no harm. And if you have recognized it, then discard it from the flour.


[271] وسألته عن جلود الأضاحي ، هل يصلح لمن ضحى بها أن يجعلها جراباً ؟ قال : « لا يصلح أن يجعلها جراباً إلا أن يتصدق بقيمته ».


271 – And I asked him about the hides of the sacrificial animals (al-aḍāḥī pl. of al-uḍḥiyya), is it appropriate for the one who sacrificed it to make it into a bag?

He said: It is not appropriate to make it into a bag unless he gives charity by its value.


[272] وسألته عن الرجل يكون على المصلى أو على الحصير فيسجد فيقع كفه على المصلى ، أو أطراف أصابعه وبعض كفه خارج عن المصلى على الأرض . قال : « لا بأس ».


272 – And I asked him about who is on the place of prayer or the mat, and he does sujūd and his palm falls on the place of prayer, or the ends of his fingers and part of his palm are outside of the place of prayer on the ground.

He said: There is no harm.


[273] وسألته عن الرجل يقرأ في الفريضة بفاتحة الكتاب وبسورة في النفس الواحد ، هل يصلح ذلك له ؟ أو ما عليه إن فعل ؟ قال : « إن شاء قرأ في نفس واحد ، وإن شاء اكثر فلا شيء عليه ».


273 – And I asked him about the man reciting the Fātiḥa of the Book and a sūra in the obligatory (prayer) in a single breath, is that appropriate for him? Or what is upon him if he did so?

He said: If he wants he recites in a single breath, and if he wants more, and there is nothing upon him.


[274] وسألته عن الرجل يكون في صلاة فيسمع الكلام أو غيره فينصت ويستمع ، ما عليه إن فعل ذلك ؟ قال : « هو نقص في الصلاة وليس عليه شيء ».


274 – And I asked him about the man who is in a prayer and he hears talk or other than it, so he listens and tries to hear, what is upon him if he did that?

He said: It is a deficiency in the prayer but there is nothing upon him.


[275] وسألته عن الرجل يقرأ في صلاته ، هل يجزيه أن لا يخرج وأن يتوهم توهماً ؟ قال : « لا بأس » .


275 – And I asked him about the man reciting in his prayer, does it suffice him to not produce (sounds) and to imagine with an imagining?

He said: There is no harm.


[276] وسألته عن الرجل ، يصلح له أن يقرأ في الفريضة فيمر بالآية فيها التخويف فيبكي ويردد الآية ؟ قال : « يردد القران ما شاء ، وإن جاءه البكاء فلا بأس » .


276 – And I asked him about the man, is it appropriate for him to be reciting in the obligatory (prayer), so he passes by the āya in which there is putting fear so he cries and repeats the āya.

He said: He repeats the Quran as much as he wants, and if crying comes there is no harm.


[277] وسألته عن المرآة ، هل يصلح له أن يعمل بها إذا كانت لها حلقة فضة ؟ قال : « نعم ، إنما كره ما شرب فيه أن يستعمل ».


277 – And I asked him about the mirror, is it appropriate for one to use it when it has a silver ring?

He said: Yes, it is only disliked to make use to what is drunken from.


[278] وسألته عن الرجل يحل له أن يكتب القرآن في الألواح والصحيفة وهو على غير وضوء ؟ قال : « لا ».


278 – And I asked him about whether it is lawful for the man to write the Quran in slates and book (al-ṣaḥīfa) while he is not on wuḍū.

He said: No.


[279] وسألته عما أصاب المجوس من الجراد والسمك ، أيحل اكله ؟ قال : « صيده ذكاته ، لا بأس » .


279 – And I asked him about what the Zoroastrians hunt of the locust and fish, is eating it lawful?

He said: Its hunt is its dhakā (Islamic slaughter), there is no harm.


[280] وسألته عن الصبي يسرق ، ما عليه ؟ قال : « إذا سرق وهو صغير عفي عنه ، وإن عاد قطعت أنامله ، وإن عاد قطع أسفل من ذلك أو ما شاء الله ».


280 – And I asked him about the child who steals, what (punishment) is upon him?

He said: If he stole while he was a minor, it is pardoned from him. And if he returns (i.e. steals again), his fingertips are cut off. And if he returns (again), lower than that is cut off or whatever God has willed.


[281] وسألته عن الصلاة في معاطن الابل ، أتصلح ؟ قال : « لاتصلح إلا أن تخاف على متاعك ضيعة ، فاكنس ثم انضح بالماء ثم صل » .


281 – And I asked him about prayer in the lying down place of camels, is it appropriate?

He said: It is not appropriate unless you fear perishing for your goods, so sweep then sprinkle with water then pray.


[282] وسألته عن معاطن الغنم ، أتصلح الصلاة فيها ؟ قال : « نعم لابأس فيه » .


282 – And I asked him about the lying down place of sheep, is prayer in it appropriate?

He said: Yes, there is no harm in it.


[283] وسألته عن شراء النخل سنتين أو أربعة ، أيحل ؟ قال : « لابأس ، يقول : إن لم يخرج العام شيئاً اخرج القابل إن شاء الله » .


283 – And I asked him about purchasing the date-palm of two years or four, is it lawful?

He said: There is no harm. He says: If nothing is produced (this) year, it will produce in the coming (year), if God has willed it.


[284] وسألته عن شراء النخل سنة واحدة ، أيصلح ؟ قال : « لا يشترى حتى يبلغ » .


284 – And I asked him about purchasing the date-palm of a single year, is it appropriate?

He said: It is not purchased until it matures.


[285] وسألته عن الاحرام بحجة ، ماهو ؟ قال : إذا أحرم ـ فقال ـ : « بحجة فهي عمرة تحل بالبيت فتكون عمرة كوفية وحجة مكية » .


285 – And I asked him about iḥrām in a ḥajj, what is it?

He said: When one dons iḥrām. He said: In a ḥajj, so it is an ʿumra that takes the House as an abode (?), so it will be a Kufan ʿumra and a Meccan ḥajj. (translation unclear)


[286] وسألته عن العمرة ، متى هي ؟ قال : « يعتمر فيما أحب من الشهور » .


286 – And I asked him about the ʿumra, when is it?

He said: One performs ʿumra in whatever one likes of the months.


[287] وسألته عن القيام خلف الامام في الصف ، ما حده ؟ قال : « قم ما استطعت فإذا قعدت فضاق المكان فتقدّم أو تأخر فلا بأس ».


287 – And I asked him about standing behind the imam in the row, what is its bound?

He said: Stand what you are able to, and when you sit and the place is narrow, so you go forward or go backward there is no harm.


[288] وسألته عن الرجل يكون في صلاته ، أيضع إحدى يديه على الاخرى بكفه أو ذراعه ؟ قال : « لا يصلح ذلك ، فإن فعل فلا يعود له » . قال علي : قال موسى : « سألت أبي جعفراً عليه السلام عن ذلك فقال : أخبرني أبي محمد بن علي ، عن أبيه علي بن الحسين ، عن أبيه الحسين بن علي ، عن أبيه علي بن أبي طالب عليهم السلام قال : ذلك عمل وليس في الصلاة عمل ».


288 – And I asked him about the man who is in his prayer, does he put one his arms on the other with his hand or his arm?

He said: That is not appropriate, so if he did so he is not to return to it.

ʿAlī said: Mūsā said: I asked my father Jaʿfar عليه السلام about that, so he said: My father Muḥammad b. ʿAlī reported to me from his father ʿAlī b. al-Ḥusayn from his father al-Ḥusayn b. ʿAlī from his father ʿAlī b. Abi Talib عليهم السلام. He said: That is an act (ʿamal), and there is no act in the prayer.


[289] وسألته عن الدود يقع من الكنيف على الثوب ، أيصلى فيه ؟ قال : « لا بأس إلا أن يرى عليه أثرا فيغسله ».


289 – And I asked him about worms falling from the privy unto the garment, does one pray in it?

He said: There is no harm unless one sees a trace upon it, so one washes it.


[290] وسألته عن اليهودي والنصراني يدخل يده في الماء ، أيتوضأ منه في الصلاة ؟ قال : « لا ، إلا أن يضطر إليه » .


290 – And I asked him about the Jew and the Christian that enters his hand in the water, does one perform wuḍū from it for prayer?

He said: No, not unless you are obliged to it.


[291] وسألته عن النصراني واليهودي ، يغتسل مع المسلمين في الحمام ؟ قال : « إذا علم أنه نصراني اغتسل بغير ماء الحمام ، إلا أن يغتسل وحده على الحوض فيغسله ثم يغتسل » .


291 – And I asked him about the Christian and the Jew, do they wash up (lit. do ghusl) with the Muslims in the hammam?

He said: When one knows that he is a Christian then he is to wash up with other than the water of the hammam, unless he washes up alone upon the pool, so he washes it then he washes up.


[292] وسألته عن اليهودي والنصراني يشرب من الدورق ، أيشرب منه المسلم ؟ قال : « لا بأس » .


292 – And I asked him about Jew and the Christian drinking from the flask, does the Muslim drink from it?

He said: There is no harm.


[293] وسألته عن الكوز والدورق والقدح والزجاج والعيدان أيشرب منه من قبل عروته ؟ قال : « لا يشرب من قبل عروته كوز ولا إبريق ولا قدح ، ولا يتوضأ من قبل عروته » .


293 – And I asked him about the jug, the flask, the cup, the glass, and the wooden-cup, does one drink from it by its handle?

He said: One does not drink a jug or a glass or a cup from its handle, and one does not do wuḍū from its handle.


[294] وسألته عن المريض إذا كان لا يستطيع القيام كيف يصلي ؟ قال : « يصلي النافلة وهو جالس ، ويحسب كل ركعتين بركعة ، وأما الفريضة فيحتسب كل ركعة بركعة وهو جالس إذا كان لا يستطيع القيام » .


294 – And I asked him about when the sick person is not able to stand, how does he pray?

He said: He prays the nāfila while he is sitting, and he reckons every two rakʿa as a rakʿa. And as to the farīḍa, he reckons each rakʿa as a rakʿa while he is sitting, when he is not able to stand.


[295] وسألته عن حد ما يجب على المريض ترك الصوم ؟ قال : « كل شيء من المرض أضرّ به الصوم فهو يسعه ترك الصوم » .


295 – And I asked him about a bound of what makes the abandonment of the fast obligatory upon the sick person.

He said: Everything from illness by which the fast harms, then the abandonment of the fast is allowed to him.


[296] وسألته عن الرجل ذبح فقطع الرأس قبل أن تبرد الذبيحة ، كان ذلك منه خطأ أو سبقه السكين ، أيؤكل ذلك ؟ قال : « نعم ، ولكن لا يعود » .


296 – And I asked him about who slaughtered, so he cut off the head prior to the slaughtered animal becoming cold. That was a mistake from him, or the knife got ahead him. Does he eat that?

He said: Yes, however he does repeat.


[297] وسألته عن الغلام ، متى يجب عليه الصوم والصلاة ؟ قال : « إذا راهق الحلم وعرف الصوم والصلاة » .


297 – And I asked him about the boy, when are the fast and the prayer obligatory upon him?

He said: When he is near to puberty and has recognized (or: known) the prayer and the fast.


[298] وسألته عن رجل قطع عليه أوغرق متاعه فبقي عرياناً وحضرت الصلاة ، كيف يصلي ؟ قال : « إن أصاب حشيشاً يستر به عورته أتم صلاته بركوع وسجود ، وإن لم يصب شيئا يستر به عورته أومأ وهو قائم » .


298 – And I asked him about a man who is cut away (i.e. robbed on the highway) or whose goods are drowned, so he remains naked and the prayer becomes present, how does he pray?

He said: If he gets some grass by which he covers his genitals, he completes his prayer with a rukūʿ and sujūd. And if he did not get anything by which to cover his genitals, he gestures while he is standing.


[299] وسألته عن المرأة ليس لها إلا ملحفة واحدة كيف تصلي فيها ؟ قال : « تلتف فيها وتغطي رأسها وتصلي ، فإن خرجت رجلها ولم تقدرعلى غير ذلك فلا بأس » .


299 – And I asked him about the woman who does not have but a single milḥafa (a woman’s garment without a lining that covers the woman’s body), how does she pray in it?

He said: She winds in it and covers her head and prays. So if her feet came out and she was not able to (acquire clothing) other than it, then there is no harm.


[300] وسألته عن الرجل يكون في صلاة في جماعة فيقرأ إنسان السجدة ، كيف يصنع ؟ قال : « يومئ برأسه » .


300 – And I asked him about the man who is in a prayer in a congregation, and a person recites the (āya with an obligatory) sajda, how does he act?

He said: He gestures with his head.


[301] وسألته عن الصلاة في الأرض السبخة ، أيصلى فيها ؟ قال : « لا ، إلا أن يكون فيها نبت ، إلا أن يخاف فوت الصلاة فيصلي ».


301 – And I asked him about prayer in the marsh land, does one pray in it?

He said: No, not unless there is herbage in it, unless one fears the loss of the prayer so one prays.


[302] وسألته عن الرجل يلقاه السبع وقد حضرت الصلاة فلا يستطيع المشي مخافة السبع ، وإن قام يصلي خاف في ركوعه أو سجوده ، والسبع أمامه على غير القبلة ، فإن توجه الرجل أمام القبلة خاف أن يثب عليه الأسد ، كيف يصنع ؟ قال : « يستقبل الأسد ويصلي ويومئ إيماء برأسه وهو قائم ، وإن كان الأسد على غير القبلة».


302 – And I asked him about the man who the predatory animal meets, and the prayer has become present, so he is not able to walk out of fear of the predatory animal. And if did stand praying he fears in his rukūʿ or his sujūd. And the predatory animal is in front of him upon on than the qibla. So if the man faces in front of the qibla, he fears that the lion would jump on him. How does he act?

He said: He faces the lion and prays and gestures with a gesture with his head while he is standing, even if the lion is on other than the qibla.


[303] وسألته عن الرجل يكون في صلاته فيقرأ آخر السجدة ؟ قال : « يسجد إذا سمع شيئاً من العزائم الأربع ، ثم يقوم فيتم صلاته إلا أن يكون في فريضة فيومئ برأسه إيماء ».


303 – And I asked him about the man who is in his prayer, and the end of al-Sajda is recited.

He said: He does sujūd when he hears anything from the four azāʿim then he stands and completes his prayer unless he is in an obligatory (prayer), (if) so (then he would) gesture a gesture with his head.


[304] وسألته عن الحديث ، يصلح بعدما يصلي الرجل العشاء الآخرة ؟ قال : « لابأس » .


304 – And I asked him about conversation (?), is it appropriate after the man prays the final ʿishā?

He said: There is no harm.


[305] وسألته عن الدمل يسيل منه القيح ، كيف يصنع ؟ قال : « إن كان غليظاً أو فيه خلط من دم فاغسله كل يوم مرتين غدوة وعشية ، ولا ينقض ذلك الوضوء ، فإن أصاب ثوبك قدر دينار من الدم فاغسله ولا تصل فيه حتى تغسله ».


305 – And I asked him about the boil from which pus flows, how does one act?

He said: If it is thick or there is a mixture from blood in it, then wash it twice every day, morning and night, and that does not break the wuḍū. So if it contacts your garment by the amount of a dinar from the blood, then wash it and do not pray in it until you wash it.


[306] وسألته عن الرجل يقول هو اهدي كذا وكذا ، ما لا يقدر عليه ؟ قال : « إذا كان جعله نذرا لله ولا يملكه فلا شيء عليه ، وإن كان مما يملك : غلام أو جارية أو شبهه ، باعه واشترى بثمنه طيباً يطيب به الكعبة ، وإن كانت دابة فليس عليه شيء ».


306 – And I asked him about the man who says “I give such-and-such” what he is not able to.

He said: When he made it a vow for God while he does not possess it, then there is nothing upon him. And it was from what he possesses: a slave-boy or a slave-girl or the like of it, he sells it and with its price he purchases a perfume by which he perfumes the Kaʿba, and if it was a riding animal then there is nothing upon him.


[307] وسألته عن رجل له امرأتان ، قالت إحداهما : ليلتي ويومي لك يوماً أو شهراً أو ما كان نحو ذلك ؟ قال : « إذا طابت نفسها أو اشترى ذلك منها فلا بأس » .


307 – And I asked him about a man who has two wives. One of them said: My night and my day are a day for you or a month or what is similar to that.

He said: If she was (willingly) agreeable (to it) or she purchased that, then there is no harm.


[308] وسألته عن الرجل يكون في صلاته في الصف ، هل يصلح له أن يتقدم إلى الثاني أو الثالث أو يتأخر وراءه في جانب الصف الآخر ؟ قال : « إذا رأى خللاً فلا بأس به » .


308 – And I asked him about the man who is in his prayer in the row, is it appropriate for him to go forward to the second or the third, or to go back behind him in the side of the last row.

He said: When he has seen a gap then there is no harm with it.


[309] وسألته عن الأذان والإقامة أيصلح على الدابة ؟ قال : « أما الأذان فلا بأس ، وأما الاقامة فلا حتى ينزل على الأرض » .


309 – And I asked him about the adhān and the iqāma, is it appropriate (to do them) upon the riding animal?

He said: As to the adhān, then there is no harm. And as to the iqāma, then not until he descends onto the ground.


[310] وسألته عن الغراب الأبقع والأسود ، أيحل اكله ؟ قال : « لا يحل اكل شيء من الغربان زاغ ولا غيره » .


310 – And I asked him about the hooded crow and the black one, is eating it lawful?

He said: Nothing from the crows is lawful to be eaten, (whether it be) a rook or other than it.


[311] وسألته عن صوم الثلاثة أيام في الحج والسبعة ، أيصومها متوالية أو يفرق بينها ؟ قال : « يصوم الثلاثة ، لا يفرق بينها ، ولا يجمع السبعة والثلاثة معاً » .


311 – And I asked him about the fast of the three days in the ḥajj and the seven, does one fast them consecutively or separate between them?

He said: One fasts the three, not separating between them, but one does not combine the seven and the three together.


[312] وسألته عن كفارة صوم اليمين ، أيصومها جميعاً أو يفرق بينها ؟ قال : يصومها جميعا .


312 – And I asked him about the atonement of the fast of the oath, does one fast it altogether or separate between it?

He said: One fasts it altogether.


[313] وسألته عن الرجل ، أيصلح له أن يقبل الرجل ؟ أو المرأة تقبل المرأة ؟ قال : « الأخ والابن ، والاخت والابنة ، ونحو ذلك فلا بأس » .


313 – And I asked him about the man, is it appropriate for him to kiss the man, or the woman kissing the woman?

He said: The brother and the son, and the sister and the daughter, and what is similar to that, so there is no harm.


[314] وسألته عن الرجل ، أيصلح له أن ينام في البيت وحده ؟ قال : « تكره الخلوة وما احب أن يفعل ».


314 – And I asked him about the man, is it appropriate for him to sleep in the house alone by himself?

He said: Isolation is disliked, and I do not like that he do so.


[315] وسألته عن الرجل يكون في إصبعه ، أو في شيء من يده ، الشيء ، أيصلح له أن يبله ببصاقه ويمسحه في صلاته ؟ قال : « لا بأس » .


315 – And I asked him about the man who in his ring or in something from his hand (there is) the thing, is it appropriate for him to wet it with his saliva and wipe it in his prayer?

He said: There is no harm.


[316] وسألته عن الرجل يبول في الطست ، أيصلح له الوضوء فيها ؟ قال : « إذا غسلت بعد بوله فلا بأس ».


316 – And I asked him about the man urinating in the basin, is wuḍū in it appropriate for him?

He said: When it has been washed after his urine, then there is no harm.


[317] وسألته عن المسك والعنبر وغيره من الطيب ، يجعل في الطعام ؟ قال : « لا بأس » .


317 – And I asked him about musk and ambergris and other than it from perfume, placing it in food.

He said: There is no harm.


[318] وسألته عن المسك والعنبر يصلح في الدهن ؟ قال : « إني لأضعه في الدهن ولا بأس » .


318 – And I asked him musk and ambergris, is it appropriate in ointment?

So he said: Indeed I put it in ointment, and there is no harm.


[319] وسألته عن الرجل إذا هم بالحج ، يأخذ من شعر رأسه وشاربه ولحيته ما لم يحرم ؟ قال : « لا بأس » .


319 – And I asked him about when the man who has intended (to do) ḥajj, removing from the hair of his head and his mustache and his beard while he has not donned iḥrām?

He said: There is no harm.


[320] وسألته عن حمل المسلمين إلى المشركين التجارة ؟ قال : « إذا لم يحملوا سلاحاً فلا بأس » .


320 – And I asked him about the Muslims’ conveying of commerce to the mushrikīn?

He said: When they do not convey weaponry, then there is no harm.


[321] وسألته عن رجل نسي القنوت حتى ركع ، ما حاله ؟ قال : « تمت صلاته ، ولا شيء عليه » .


321 – And I asked him about a man who forgot the qunūt until he did rukūʿ, what is his state?

He said: His prayer is complete, and there is nothing upon him.


[322] وسألته عن الجزور والبقرة ، عن كم يضحى بها ؟ قال : « يسمي رب البيت نفسه ، وهو يجزي عن أهل البيت إذا كانوا أربعة أو خمسة " .


322 – And I asked him about the slaughter camel and the cow, from how many does he sacrifice with it?

He said: He pronounces the name of the Lord of the House himself, and it suffices for the people of the house (i.e. his family) when they are four or five.


[ 323 ] وسألته عما حسر عنه الماء من صيد البحر وهو ميت، أيحل أكله؟ قال: " لا " .


323 – And I asked him about what the water uncovers of the game of the sea while it is dead, is eating it lawful?

He said: No.

[ 324 ] وسألته عن صيد البحر، يحبسه فيموت في مصيدته؟ قال: " إذا كان محبوسا فكل فلا بأس " .


324 – And I asked him about the game of the sea, it being caught and dying in the one’s trap.

He said: When it was trapped then eat and there is no harm.


[ 325 ] وسألته عن ظبي أو حمار وحش أو طير، صرعه رجل ثم رماه بعد ما صرعه غيره فمات، أيؤكل؟ قال: " كله ما لم يتغير إذا سمى ورمى " .


325 – And I asked him about a deer or a wild donkey or a bird which a man knocks down, then someone else shot after someone else had knocked it down.

So he said: Eat it so long as it did not change [was not absent – in a manuscript] when he pronounced the name (of God) and shot it.


[ 326 ] وسألته عن الرجل يلحق الظبي أو الحمار فيضربه بالسيف فيقطعه نصفين، هل يحل أكله؟ قال: " إذا سمى " .


326 – And I asked him about the man who overtakes the deer or the donkey, and strikes it with the sword and cuts it in two halves, is eating it lawful?

He said: When he pronounced the name.


[ 327 ] وسألته عن رجل يلحق حمارا (أو ظبيا) فيضربه بالسيف فيصرعه، أيؤكل؟ قال: " إن أدرك ذكاته ذكاه، وإن مات قبل أن يغيب عنه أكله " .


327 – And I asked him about a man who overtook a donkey or a deer and struck it with the sword, is it eaten?

He said: If he reached its dhakā (i.e. its Islamic slaughtering) he slaughters it, and if it died prior to being absent from him he eats it.


[ 328 ] وسألته عن رجل مسلم اشترى مشركا وهو في أرض الشرك، فقال العبد: لا أستطيع المشي، فخاف المسلم أن يلحق العبد بالقوم، أيحل قتله؟ قال: " إذا خاف أن يلحق العبد بالقوم - يعني العدو - حل قتله " .


328 – And I asked him a Muslim man who had purchased a mushrik slave while he was in the land of shirk. So the slave said “I am not able to walk”, and the Muslim feared that the slave would attach to the people. Is it lawful to kill him?

He said: When he fears that he will attach to the people – meaning the enemy – his killing is lawful.


[ 329 ] وسألته عن رجل كان له على آخر دراهم فجحده، ثم وقعت للجاحد مثلها عند المجحود، أيحل له أن يجحده مثل ما حجده؟ قال: " نعم ولا يزداد " .


329 – And I asked him about a man who has dirhams upon another (man; i.e. a loan) and he denies it. Then the like of it befalls for the denier with the one denied. Is it lawful for him to deny it the like what he (the other man) denied?

He said: Yes, but he does not increase.


[ 330 ] وسألته عن الرجل يتصدق على الرجل بجارية، هل يحل فرجها له ما لم يدفعها إلى الذي تصدق بها عليه؟ قال: " إذا تصدق بها حرمت عليه " .


330 – And I asked him about the man who gives a slave-girl as charity to the (other) man, is her private lawful for him so long as he has not handed her over to the one who he gave her as charity to?

He said: When he has given her as charity she is forbidden to him.


[ 331 ] وسألته عن الصلاة على الجنازة إذا احمرت الشمس، أيصلح؟ قال: " لا صلاة إلا في وقت صلاة. وإذا وجبت الشمس فصل المغرب ثم صلى على الجنازة ".


331 – And I asked him about prayer over the funeral when the sun has reddened, is it appropriate?

He said: There is no prayer except for in the time of a prayer, and when the sun has fallen (i.e. set) so pray maghrib then one prays over the funeral.


[ 332 ] وسألته عن الرجل يكون خلف الامام فيطول في التشهد فيأخذه البول، أو يخاف على شئ يفوت، أو يعرض له وجع كيف يصنع؟ قال: " يسلم وينصرف ويدع الامام " .


332 – And I asked him about the man who is behind the imam, and he prolongs in the tashahhud, and urine takes him (i.e. he has the urge to urinate), or he fears upon something elapsing, or a pain becomes present for him. How does he act?

He said: He does taslīm and departs and leaves the imam.


[333] وسألته عن المرأة ، ألها أن تخرج بغير إذن زوجها ؟ قال : « لا » .


333 – And I asked him about the woman, is it (allowed) for her to go out without the permission of her husband?

He said: No.


[334] وسألته عن المرأة ، ألها أن تصوم بغير إذن زوجها ؟ قال : « لا بأس » .


334 – And I asked him about the woman, is it (allowed) for her to fast without the permission of her husband?

He said: There is no harm.


[335] وسألته عن الدين يكون على قوم مياسير ، إذا شاء صاحبه قبضه ، هل عليه زكاة ؟ قال : « لا ، حتى يقبضه ويحول عليه الحول » .


335 – And I asked him about the debt that is upon a wealthy group, when its owner wants he takes hold of it, is there a zakāt upon it?

He said: No, not until he takes hold of it and the year passes over it.


[336] قال أبو الحسن علي بن جعفر ، عن أخيه موسى : يضم اسبوعين فثلاثة ثم يصلي لها ولا يصلي عن اكثر من ذلك .


336 – Abū al-Ḥasan ʿAlī b. Jaʿfar from his brother Mūsā, he said: Two (sets of) seven (ṭawāf) and three are attached, then one does prayer for it but does not do prayer for more than that.


[337] وسألته عن المريض ، أيكتوي أو يسترقي ؟ قال : « لا بأس إذا استرقى بما يعرف » .


337 – And I asked him about the sick person, is he cauterized or seek use of a ruqya?

He said: There is no harm when he seeks use of a ruqya by what is recognized.


[338] وسألته عن المطلقة ، ألها نفقة على زوجها حتى تنقضي عدتها ؟ قال : « نعم » .


338 – And I asked him about the divorced woman, does she have maintenance upon her husband until her ʿidda is terminated?

He said: Yes.


[339] وسألته عن امرأة بلغها أن زوجها توفي فاعتدت ثم تزوجت ، فبلغها بعد أن تزوجت أن زوجها حي ، هل تحل للآخر ؟ قال : « لا » .


339 – And I asked him about a woman who it reached that her husband has passed away, so she observed ʿidda then she married. So it reaches her after she married that her husband is alive. Is she lawful to the other?

He said: No.


[340] وسألته عن الرجل ينسى صلاة الليل فيذكر إذا قام في صلاة الزوال ، كيف يصنع ؟ قال : « يبدأ بالزوال ، فإذا صلى الظهر قضى صلاة الليل والوتر ما بينه وبين العصر ، أو متى ما أحب » .


340 – And I asked him about the man who forgot the prayer of the night, so he remembers when he stands in the prayer of the declension (ṣalāt al-zawāl), how does he act?

He said: He begins with the declension, and when he has prayed ẓuhr he does qaḍā of the prayer of the night and the witr in what is between him and ʿaṣr, or whenever he likes.


[341] وسألته عن رجل احتجم فأصاب ثوبه دم فلم يعلم به حتى كان من غد ، كيف يصنع ؟ قال : « إن كان رأى فلم يغسله فليقض جميع مافاته على قدر ما كان يصلي لا ينقص منه شيئاً ، وإن كان رآه وقد صلى فليبدأ بتلك الصلاة ثم ليقض صلاته تلك » .


341 – And I asked him about a man who was treated by cupping, so some blood contacted his garment and he did not know it until the following day. How does he act?

He said: When he had seen it and did not wash it, then he is to do qaḍā of all that passed him by in accordance to what he would pray, not decreasing anything from it. And if he had seen it and he had prayed, so he is to begin with that prayer, then he is to do the qaḍā of that prayer of his.


[342] وسألته عن فراش الحرير أو مرفقة الحرير أو مصلى حرير ومثله من الديباج ، يصلح للرجل التكأة عليه أو الصلاة ؟ قال : « يفترشه ويقوم عليه ولا يسجد عليه » .


342 – And I asked him the silk bed or the silk pillow or a silk prayer mat and the like of it from silk, is reclining on it or prayer appropriate for the man?

He said: He lays on it and he stands on it but he does not do sujūd on it.


[343] وسألته عن الرجل يسهو في السجدة الاخرة من الفريضة ؟ قال : « يسلم ثم يسجدها ، وفي النافلة مثل ذلك » .


343 – And I asked him about the man who forgets in it the last sajda from the obligatory (prayer).

He said: He does taslīm then he does its sujūd, and in the nāfila (it is) like that.


[344] وسألته عن رجل افتتح الصلاة فبدأ بسورة قبل فاتحة الكتاب ، ثم ذكر بعدما فرغ من السورة ، كيف يصنع ؟ قال : « يمضي في صلاته ويقرأ فاتحة الكتاب فيما يستقبل » .


344 – And I asked him about a man who opened the prayer and he began with a sūra before the Fātiḥa of the Book, then he remembered after he had finished from the sūra. How does he act?

He said: He continues in his prayer and recites the Fātiḥa of the Book in what is coming.


[345] وسألته عن رجل افتتح بقراءة سورة قبل فاتحة الكتاب هل يجزيه ذلك إذا كان خطأ ؟ قال : « نعم » .


345 – And I asked him about a man who opened with a recitation of a sūra before the Fātiḥa of the Book, does that suffice him when it was a mistake?

He said: Yes.


[346] وسألته عن الرجل ، هل يجزيه أن يسجد في السفينة على القير ؟ قال : « لا بأس » .


346 – And I asked him about the man, does it suffice him to do sujūd on the tar in the boat?

He said: There is no harm.


[347] وسألته عن الرجل ، هل يصلح له أن ينظر وهو في صلاته في نقش خاتمه كأنه يريد قراءته ، ( أو في صحيفة ) ، أو في كتاب في القبلة ؟ قال : « ذلك نقص في الصلاة وليس يقطعها » .


347 – And I asked him about the man, is it appropriate for him while he is in his prayer to look at an engraving on his ring wanting to recite it, or in a ṣaḥīfa, or in a book in the qibla?

He said: That is a deficiency in the prayer but it does not break it.


[348] وسألته عن الرجل هل يصلح له أن يقرأ في ركوعه أو سجوده الشيء يبقى عليه من السورة يكون يقرؤها ؟ قال : « أما في الركوع فلا يصلح ، وأما في السجود فلا بأس » .


348 – And I asked him about the man, is it appropriate for him to recite in his rukūʿ or his sujūd the thing which remains upon him from the sūra which he is reciting?

He said: As to in the ruku then it is not appropriate, and as to in the sujūd then there is no harm.


[349] وسألته عن الرجل ، هل يصلح له أن يقرأ في ركوعه أو سجوده من سورة غير سورته التي كان يقرؤها ؟ قال : « إن نزع بآية فلا بأس في السجود » .


349 – And I asked him about the man, is it appropriate for him to recite in his rukūʿ or his sujūd from a sūra other than the sūra which he is reciting?

He said: If he extracted an āya then there is no harm in the sujūd.


[350] وسألته عن رجل نسي أن يضطجع على يمينه بعد ركعتي الفجر فذكر حين أخذ في الإقامة ، كيف يصنع ؟ قال : « يقوم ويصلي ويدع ذلك فلا بأس » .


350 – And I asked him about a man who forgot to recline on his right after the two rakʿa of dawn, so he remembered when he had commenced the iqāma. How does he act?

He said: He stands and prays and leaves that, and there is no harm.


[351] وسألته عن رجل يكون في صلاته وإلى جانبه رجل راقد فيريد أن يوقظه يسبح ويرفع صوته لا يريد إلا ليستيقظ الرجل ، هل يقطع ذلك صلاته ؟ أو ما عليه ؟ قال : « لا يقطع صلاته ، ولا شيء عليه ولا بأس به » .


351 – And I asked him about a man to whose side there is a sleeping man and he wants to wake him (by) doing tasbīḥ and raising his voice, not wanting but to wake the man up. Does that break his prayer, or what is upon him?

He said: It does not break his prayer, and there is nothing upon him, and there is no harm.


[352] وسألته عن رجل يكون في صلاته فيستأذن إنسان على الباب فيسبح ويرفع صوته ليسمع خادمه فتأتيه فيريها بيده أن على الباب إنسانا ، هل يقطع ذلك صلاته ؟ وما عليه ؟ قال : « لا بأس » .


352 – And I asked him about a man who is in his prayer, and a person asks permission at the gate (i.e. to enter). So he does tasbīḥ and raises his voice so that his servant will hear and come to him, and he will show her with his hand that there is a person at the gate. Does that break his prayer? And what is upon him?

He said: There is no harm.


[353] وسألته عن الرجل يكون على غير وضوء فيصيبه المطر حتى يسيل رأسه وجبهته ويديه ورجليه ، هل يجزيه ذلك من الوضوء ؟ قال : « إن غسله فهو يجزيه ويتمضمض ويستنشق » .


353 – And I asked him about the man who is not upon wuḍū, and the rain pours on him until it flows on his head, his face, his arms and his feet. Does that suffice him for the wuḍū?

He said: If it washed him then it suffices him, and he does the mouth-rinsing and does the nose-rinsing.


[354] وسألته عن الرجل الجنب هل يجزيه من غسل الجنابة أن يقوم في المطر حتى يسيل رأسه وجسده وهو يقدر على الماء سوى ذلك ؟ قال : « إن كان يغسله كما يغتسل بالماء أجزأه ذلك إلا أنه ينبغي له أن يتمضمض ويستنشق ، ويمر يده على ما نالت من جسده » .


354 – And I asked him about the man who becomes junub, does it suffice him for the ghusl to stand in the rain until he washes his head and his body, while he is able to obtain other than that?

He said: If it washes him as he would do ghusl with water, that suffices him save that it behooves him to do the mouth-rinsing and the nose-rinsing, and that he pass his hand upon what it takes hold of his body.


[355] وسألته عن الرجل تصيبه الجنابة فلا يقدر على الماء فيصيبه المطر أيجزيه ذلك ؟ أو عليه التيمم ؟ فقال : « إن غسله أجزأه وإلا تيمم » .


355 – I asked him about the man whom janāba afflicts, and he is not able to obtain water. So rain comes in contact with him, does that suffice him, or (is it) upon him (to do) tayammum?

So he said: If it washes him it suffices him, otherwise he does tayammum.


[356] وسألته عن الرجل الجنب أو على غير وضوء لا يكون معه ماء وهو يصيب ثلجاً وصعيداً أيهما أفضل : التيمم ، أو يمسح بالثلج وجهه وجسده ورأسه ؟ قال : « الثلج إن بل رأسه وجسده أفضل ، فإن لم يقدر على أن يغتسل بالثلج فليتيمم » .


356 – And I asked him about the junub man, or (the man) who is not upon wuḍū, there being no water with him and he comes in contact with ice/snow and earth, which of them is better? Tayammum or does he wipe his face and his body and his head with the snow?

He said: The ice/snow, if it (or: he) moistens his face and his body, is better. So if he is not able to able to do ghusl with it, then he is to do tayammum.


[357] وسألته عن الرجل ، أيصلح له أن يغمض عينيه متعمداً في صلاته ؟ قال : « لا بأس » .


357 – And I asked him about the man, is it is appropriate for him to close his eyes on purpose in his prayer?

He said: There is no harm.


[358] وسألته عن الرجل يكون في صلاته ، فيعلم أن ريحاً خرجت منه ولا يجد ريحاً ولا يسمع صوتاً ، كيف يصنع ؟ قال : « يعيد الصلاة والوضوء ، ولا يعتد بشيء مما صلى ، إذا علم ذلك يقيناً ».


358 – And I asked him about a man who is in his prayer, then he knows that a flatus has come out, but he does not find a scent and does not hear a sound, how does he act?

He said: He repeats the prayer and the wuḍū, and he does not deem (valid) anything of what he prayed if he knew that with certainty.


[359] وسألته عن رجل وجد ريحاً في بطنه ، فوضع يده على أنفه فخرج من المسجد متعمداً حتى خرجت الريح من بطنه ، ثم عاد إلى المسجد فصلى ولم يتوضاً ، أيجزيه ذلك ؟ قال : « لا يجزيه ذلك حتى يتوضأ ، ولا يعتد بشيء مما صلى ».


359 – And I asked him about who found a flatus in his stomach, so he put his hand on his nose and exited out from the masjid on purpose until the flatus exited out from his stomach. Then he returned to the masjid and prayed and did not do wuḍū. Does that suffice him?

He said: That does not suffice him until he does wuḍū, and he does not deem (valid) anything of what he prayed.


[360] وسألته عن القيام من التشهد في الركعتين الاوليين كيف هو ؟ يضع يديه وركبته على الارض ثم ينهض ؟ أو كيف يصنع ؟ قال : « كيف شاء فعل ولا بأس ».


360 – And I asked him about standing up from the tashahhud in the first two rakʿa, how is it? (Does) he put his hand and his knees on the ground then get up? Or how does he act?

He said: However he wants he does so, and there is no harm.


[361] وسألته عن الرجل هل يجزيه أن يسجد فيجعل عمامته أو قلنسوته بين جبهته وبين الأرض ؟ قال : « لا يصلح حتى تقع جبهته على الأرض ».


361 – And I asked him about the man, does it suffice him to do sujūd and put his turban or his cap between his forehead and the ground?

He said: It is not appropriate until his forehead lays on the ground.


[362] وسألته عن رجل ترك ركعتي الفجر حتى دخل المسجد والامام قائم في الصلاة ، كيف يصنع ؟ قال : « يدخل في صلاة القوم ويدع الركعتين ، فإذا ارتفعت الشمس قضاهما ».


362 – And I asked him about a man who left off the two rakʿa of dawn until he entered the masjid and the imam was standing in prayer, how does he act?

He said: He enters in the prayer of the group and leaves off the two rakʿa. So when the sun has risen he does their qaḍā.


[363] وسألته عن الرجل ، هل يصلح له أن يرفع طرفه إلى السماء وهو في صلاته ؟ قال : « لا بأس ».


363 – And I asked him about the man, is it appropriate for him to raise his glance to the sky while he is in his prayer?

He said: There is no harm.


[364] وسألته عن المرأة المغاضبة زوجها ، هل لها صلاة ؟ أو ما حالها ؟ قال : « لا تزال عاصية حتى يرضى عنها ».


364 – And I asked him about the woman whose husband is angry with her, does she have a prayer? Or what is her state?

He said: She does not cease to be disobedient until he is pleased with her.


[365] وسألته عن القوم يتحدثون حتى يذهب ثلث الليل أو اكثر ، أيهما أفضل : أيصلون العشاء جميعاً ، أو في غير جماعة ؟ قال : « يصلونها في جماعة أفضل ».


365 – And I asked him about group conversing until a third of the night or more has gone, which is best: do they pray ʿishā together, or not in congregation?

He said: Them praying it in congregation is best.


[366] وسألته عن الرجل يقرأ في الفريضة بسورة النجم يركع (بها أو يسجد ثم يقوم فيقرأ بغيرها) ؟ قال : « يسجد بها ثم يقوم فيقرأ بفاتحة الكتاب ثم يركع ، وذلك زيادة في الفريضة ، فلا يعودن يقرأ السجدة في فريضة ».


366 – And I asked him about the man reciting al-Najm in the obligatory (prayer), doing rukūʿ with it or doing sujūd, then reciting al-Sajda in the obligatory (prayer)?

He said: He does sujūd then he stands and recites the Fātiḥa of the Book, then he does rukūʿ, and that is an addition in the obligatory (prayer), so he is not to return to reciting as-Sajda in the obligatory (prayer).


[367] وسألته عن رجل يكون في صلاته فيظن أن ثوبه قد انخرق ، أو أصابه شيء ، هل يصلح له أن ينظر فيه ويفتشه وهو في صلاته ؟ قال : « إن كان في مقدم الثوب أو جانبيه فلا بأس ، وإن كان في مؤخره فلا يلتفت فإنه لا يصلح له »(.


367 – And I asked him about a man who is in his prayer and he thinks that his garment has torn or something has contacted it, is it appropriate for him to look in it and examine it while he is in his prayer?

He said: It was in the front of the garment or its sides then there is no harm, but if it was in its back then he is not to turn (around) for it is not appropriate for him.


[368] وسألته عن الرجل ، هل يصلح له أن يصلي خلف النخلة فيها حملها ؟ قال : « لا بأس ».


368 – And I asked him about the man, is it appropriate for him to pray behind the date palm in which there is its fruit.

He said: There is no harm.


[369] وسألته عن الرجل ، هل يصلح له أن يصلي في الكرم وفيه حمله ؟ قال : « لا بأس » .


369 – And I asked him about the man, is it appropriate for him to pray in the vineyard while its fruit is in it?

He said: There is no harm.


[370] وسألته عن رجل مس ظهر سنور ، هل يصلح له أن يصلي قبل أن يغسل يده ؟ قال : « لا بأس ».


370 – And I asked him about a man who touched the back of a cat, is it appropriate for him to pray prior to washing his hand.

He said: There is no harm.


[371] وسألته عن إمام أم قوماً مسافرين ، كيف يصلي المسافرون ؟ قال : « يصلون ركعتين ويقوم الامام فيتم صلاته ، فإذا سلم وانصرف انصرفوا ».


371 – And I asked him about an imam leading a group who are travelers, how do the travelers pray?

He said: They pray two rakʿa and the imam stands and completes his prayer. So when he has done taslīm and departed, they depart.


[372] وسألته عن رجل ، هل يصلح له أن يصلي وأمامه حمار واقف ؟ قال : « يضع بينه وبينه قصبة أو عوداً أوشيئاً يقيمه بينهما ثم يصلي فلا بأس » .


372 – And I asked him about a man, is it appropriate for him to pray while there is a standing donkey in front of him?

He said: He puts a reed or a stick or something between him and it, standing it up, then he prays and there is no harm.


[373] وسألته عن رجل جعل ثلث حجته لميت وثلثها لحي ؟ قال : « للميت فنعم ، فأما الحي فلا ».


373 – And I asked him about a man who made a third of his ḥajj for a deceased (person) and a third of it for a living one.

He said: For the deceased then yes, but as to the living then no.


[374] وسألته عن رجل جعل عليه أن يصوم بالكوفة شهراً وبالمدينة شهراً وبمكة شهراً ، فصام أربعة عشر يوماً بمكة ، أله أن يرجع إلى أهله فيصوم ما عليه بالكوفة ؟ قال : « نعم لا بأس ، وليس عليه شيء ».


374 – And I asked him about a man who put (a vow) upon himself that he would fast a month in Kufa, a month in Medina, and a month in Mecca. So he fasted fourteen days in Mecca. Is it (allowed) for him to return to his family and fast what is (left) upon him in Kufa?

He said: Yes, there is no harm and there is nothing upon him.


[375] وسألته عن رجل زوج ابنته غلاماً فيه لين وأبوه لا بأس به ؟ قال : « إن لم تكن به فاحشة فيزوجه ـ يعني الخنث ـ ».


375 – And I asked him about a man who married his daughter to a boy (or: slave-boy) in whom there is softness, and his father has no problem with him.

He said: So long as there is no obscenity with him, then he is to marry him – meaning hermaphroditism (or: effeminateness).


[376] وسألته عن قوم أحرار ومماليك اجتمعوا على قتل مملوك ، ما حالهم ؟ قال : « يقتل من قتله من المماليك ، ويديه الأحرار ».


376 – And I asked him about a group of freemen and slaves who have convened upon the killing of a slave, what is their state?

He said: The ones who killed him from the slaves are killed, and the freemen pay his diyya.


[377] وسألته عن رجل قال : إذا مت ففلانة جاريتي حرة ، فعاش حتى ولدت الجارية أولاداً ثم مات ، ما حالهم ؟ قال : « عتقت الجارية ، وأولادها مماليك ».


377 – And I asked him about a man who said “When I have died, then my slave-girl so-and-so is free”. So he lived until the slave-girl gave birth to children, then he died. What is their state?

He said: The slave-girl is emancipated, and her children are slaves.


[378] وسألته عن الرجل يتوشح بالثوب فيقع على الأرض أو يجاوز عاتقه ، أيصلح ذلك ؟ قال : « لا بأس به ».


378 – And I asked him about the man who does tawashshuḥ with the garment (to put one’s garment under the right armpit and throw a portion of it over the left shoulder, as the muḥrim does), so it falls on the ground or it goes past his shoulder, is that appropriate?

He said: There is no harm with it.


[379] وسألته عن الرجل يقول لمملوكه : يا أخي أو يا بني ، أيصلح ذلك ؟ قال : « لا بأس ».


379 – And I asked him about the man who says to his slave “O my brother” or “O my son,” is that appropriate?

He said: There is no harm.


[380] وسألته عن الدابة تبول فيصيب بوله المسجد أو حائطه ، أيصلي فيه قبل أن يغسل ؟ قال : « إذا جف فلا بأس ».


380 – And I asked him about the riding animal that urinates and its urine comes in contact with the masjid or its wall, does one pray in it prior to being washed?

He said: If it dried then there is no harm.


[381] وسألته عن الرجل يجامع ويدخل الكنيف وعليه خاتم فيه ذكر الله ، أو شيء من القرآن ، أيصلح ذلك ؟ قال : « لا ».


381 – And I asked him about the man who has intercourse, and he enters the washroom while he has a ring on in which there is mention of God, or something from the Quran, is that appropriate?

He said: No.


[382] وسألته عن القعود والقيام والصلاة على جلود السباع ، وبيعها وركوبها ، أيصلح ذلك ؟ قال : « لا بأس ما لم يسجد عليها ».


382 – And I asked him about sitting and standing and prayer upon the hides of predatory animals, and its sale, and riding (on) it, is that appropriate?

He said: There is no harm so long as one does not do sujūd upon it.


[383] وسألته عن الرجل يكون عليه الصيام الأيام الثلاثة من كل شهر ، أيصومها قضاء وهو في شهر لم يصم أيامه ؟ قال : « لا بأس ».


383 – And I asked him about the man upon whom there is the fasting of the three days from every month, does he fast it as a qaḍā while he is in a month whose days one (or: he) does not fast?

He said: There is no harm.


[384] وسألته عن الرجل يؤخر الصوم الأيام الثلاثة من الشهر حتى يكون في اخر الشهر ، فلا يدرك الخميس الاخر إلا أن يجمعه مع الأربعاء ، أيجزيه ذلك ؟ قال : « لا بأس ».


384 – And I asked him about the man who delays the fast of the three days from the month until he is in the end of the month, so he will not reach the last Thursday unless he combines it with the Wednesday. Does that suffice him?

He said: There is no harm.


[385] وسألته عن صوم ثلاثة أيام من الشهر تكون على الرجل ، يقضيها متوالية ، أو يفرق بينها ؟ قال : « أي ذلك أحب ».


385 – And I asked him about a fast of three days that upon the man, does he do its qaḍā consecutively, or does he separate between them?

He said: Whichever of those he likes.


[386] وسألته عن رجل طلق أو ماتت امرأته ثم زنى هل عليه رجم ؟ قال : « نعم ».


386 – And I asked him about a man who divorced or whose wife died, then he fornicated. Is a stoning upon him?

He said: Yes.


[387] وسألته عن امرأة طلقت ثم زنت بعدما طلقت سنة أو أكثر هل عليها الرجم ؟ قال : « نعم ».


387 – And I asked him about a woman who was divorced, then she fornicated after she had been divorced by a year or more. Is the stoning upon her?

He said: Yes.


[388] وسألته عن صوم المحرم في شهر رمضان ، هل له أن يحتجم وهو صائم ؟ قال : « نعم ».


388 – And I asked him about the fast of the muḥrim in the month of Ramaḍān, is it (allowed) for him to be treated by cupping while he is fasting?

He said: Yes.


[389] وسألته عن الرجل يطوف بالبيت وهو جنب فيذكر وهو في طوافه هل عليه أن يقطع طوافه ؟ قال : « يقطع طوافه ، ولا يعتد بشيء مما طاف ».


389 – And I asked him about the man doing ṭawāf by the House while he is junub, so he remembers while he is in his ṭawāf. Is it upon him to cut his ṭawāf?

He said: He cuts his ṭawāf, and he does not deem (valid) anything from what he had done of ṭawāf.


[390] وسألته عن الجنب يدخل يده في غسله قبل أن يتوضأ ، وقبل أن يغسل يده ، ما حاله ؟ قال : « إذا لم تصب يده شيئاً من جنابة فلا بأس ». قال : « وأن يغسل يده قبل أن يدخلها في شيء من غسله أحب إلي ».


390 – And I asked him about the junub inserting his hand in his wash-water prior to doing wuḍū and prior to washing his hand. What is his state?

He said: When nothing of janāba (i.e. semen) contacted his hand then there is no harm.

He said: And that he wash his hand prior to inserting it in something from his wash-water is preferable to me.


[391] وسألته عن ولد الزنا ، تجوز شهادته أو يؤم قوماً ؟ قال : « لا تجوز شهادته ولا يؤم ».


391 – And I asked him about the illegitimate (walad az-zina), is his testimony permitted or does he lead a group (in prayer)?

He said: His testimony is not permitted and he does not lead.


[392] وسألته عن اللقطة إذا كانت جارية ، هل يحل لمن لقطها فرجها ؟ قال : « لا ، إنما حل له بيعها بما أنفق عليها ».


392 – And I asked him about the lost property (al-luqṭa) when it is a slave-girl, is her private lawful to the one who picked her up?

He said: No, it is only lawful for him to sell her by what he spent upon her.


[393] وسألته عن فضل الشاة والبقر والبعير ، أيشرب منه ويتوضأ ؟ قال : « لا بأس ».


393 – And I asked him about the leftover of the sheep, the cow, and the camel, does one drink from it and do wuḍū?

He said: There is no harm.


[394] وسألته عن الكنيف يصب فيه الماء فينتضح على الثوب ، ما حاله ؟ قال : « إذا كان جافا فلا بأس ».


394 – And I asked him about the washroom in which water pours, so it splashes on the garment. What is its state?

He said: When it was dry then there is no harm.


[395] وسألته عن الجراد يصيده فيموت بعد ما يصيده ، أيؤكل ؟ قال : « لا بأس ».


395 – And I asked him about the locust which one hunts, and it dies after one hunts it. Is it eaten?

He said: There is no harm.


[396] وسألته عن الجراد يصيبه ميتاً في البحر أو في الصحراء ، أيؤكل ؟ قال : « لا تاكله ».


396 – And I asked him about the locust which one gets dead in the sea or in the desert. Is it eaten?

He said: Do not eat it.


[397] وسألته عن الفراش يكون كثير الصوف فيصيبه البول ، كيف يغسل ؟ قال : « يغسل الظاهر ، ثم يصب عليه الماء في المكان الذي أصابه البول حتى يخرج الماء من جانب الفراش الآخر ».


397 – And I asked him about the bed that has much wool and urine comes in contact with it, how is it washed?

He said: The exterior is washed, then water is poured on it in the location which the urine came in contact with until it exits from other side of the bed.


[398] وسألته عن الكنيف يكون فوق البيت ، فيصيبه المطر فيكف فيصيب الثياب ، أيصلى فيها قبل أن يغسل ؟ قال : « إذا جرى من ماء المطر فلا بأس ، يصلى فيها ».


398 – And I asked him about the washroom that is above the house, and the rain comes in contact with it and it drips and comes in contact with the clothing. Does one pray in it prior to it being washed?

He said: If it flowed from the water of the rain then there is no harm, one prays in it.


[399] وسألته عن الفأرة تصيب الثوب ، أيصلى فيه ؟ قال : « إذا لم تكن الفأرة رطبة فلا بأس ، وإن كانت رطبة فاغسل ما أصاب من ثوبك ، والكلب مثل ذلك ».


399 – And I asked him about the mouse that comes in contact with the garment, does one pray in it?

He said: If the mouse was not wet then there is no harm. And if it was wet, then wash what it came in contact with of your garment. And the dog is like that.


[400] وسألته عن فضل الفرس والبغل والحمار ، أيشرب منه ويتوضأ للصلاة ؟ قال : « لا بأس ».


400 – And I asked him about the leftover of the horse, the mule, and the donkey, does one drink from it and do wuḍū for prayer?

He said: There is no harm.


[401] وسألته عن الصلاة على بواري النصارى واليهود التى يقعدون عليها في بيوتهم ، أيصلح ؟ قال : « لا تصل عليها ».


401 – And I asked him about prayer upon the mats of the Christians and the Jews which they sit upon in their houses, is it appropriate?

He said: Do not pray upon it.


[402] وسألته عن الفأرة والدجاجة والحمامة وأشباههن تطأ على العذرة ثم تطأ على الثوب ، أيغسل ؟ قال : « إن كان استبان من أثره شيء فاغسله وإلا فلا بأس ».


402 – And I asked him about the mouse, the chicken, the pigeon and what is similar to them, stepping on excrement then stepping on the garment. Is it washed?

He said: If something from its trace is clear then wash it, otherwise there is no harm.


[403] وسألته عن الدجاجة والحمامة والعصفور وأشباهه ، يطأ في العذرة ، ثم يدخل في الماء ، أيتوضأ منه ؟ قال : « لا ، إلا أن يكون ماء كثيراً قدر كر ».


403 – And I asked him the chicken, the pigeon, the sparrow, and what is similar to them, stepping on excrement then entering in the water. Does one do wuḍū from it?

He said: No, not unless the water is abundant, an amount of a kurr.


[404] وسألته عن العظاية والوزغ والحية تقع في الماء فلا تموت ، أيتوضأ منه للصلاة ؟ قال : « لا بأس ».


404 – And I asked him about the lizard, the gecko, and the snake, falling in the water and not dying, is wuḍū done from it for prayer?

He said: There is no harm.


[405] وسألته عن العقرب والخنفساء وشبهه يموت في الحب والدن ، أيتوضأ منه ؟ قال : « لا بأس ».


405 – And I asked him about the scorpion, the beetle, and what is similar to it, dying in the cask and the vat, is wuḍū done from it?

He said: There is no harm.


[406] وسألته عن الرجل يدركه رمضان في السفر فيقيم في المكان ، هل عليه صوم ؟ قال : « لا ، حتى يجمع على مقام عشرة أيام ، فإذا أجمع صام وأتم الصلاة ».


406 – And I asked him about the man who Ramaḍān reaches in travel, so he stays in the place. Is there a fast upon him?

He said: No, not until he resolves upon a residence of ten days. So when he has resolved, he fasts and completes the prayer.


[407] وسألته عن الرجل تكون عليه ايام من شهر رمضان وهو مسافر هل يقضي إذا أقام في المكان ؟ قال : « لا ، حتى يجمع على مقام عشرة أيام ».


407 – And I asked him about the man upon whom there are days from the month of Ramaḍān while he is a traveler, does he do its qaḍā when he resides in the place?

He said: No, not until he resolves upon a residence of ten days.


[408] وسألته عن صلاة الكسوف ما حدها ؟ قال : « يصلي متى ما أحب ، ويقرأ ما أحب ، غير أنه يقرأ ويركع ، ويقرأ ويركع ، ويقرأ ويركع أربع ركعات ، ويسجد في الخامسة ، ثم يقوم فيفعل مثل ذلك ».


408 – And I asked him about the prayer of the eclipse, what is its bound?

He said: One prays it whenever one likes, and recites in it whatever one likes other than that one recites and does rukūʿ, and recites and does rukūʿ, and recites and does rukūʿ – four rakʿa – and one does sujūd in the fifth. Then one stands and does the like of that.


[409] وسألته عن المطلقة كم عدتها ؟ قال : « ثلاث حيض ، وتعتد من أول تطليقة ».


409 – And I asked him about the divorced women, how much is her ʿidda?

He said: Three menstruations, and she reckons from the first divorcing.


[410] وسألته عن الرجل يطلق تطليقة أو تطليقتين ثم يتركها حتى تنقضي عدتها ما حالها ؟ قال : « إذا تركها على أنه لا يريدها بانت منه ، فلم تحل له حتى تنكح زوجا غيره . وإن تركها على أنه يريد مراجعتها ثم مضى لذلك سنة فهو أحق برجعها ».


410 – And I asked him about the man who divorces with a (single) divorcing or two divorcings, then he leaves her until her ʿidda ends. What is her state?

He said: If he left her upon (the basis) that he did not want her, she is separated from him (i.e. the divorce is complete). So she is not lawful for him until she marries (another) husband other than him.

And if he left her upon (the basis) that he wants her returning (i.e. to revoke the divorce), then a year passed for that, so he is most rightful to her return.


[411] وسألته عن الصدقة إذا لم تقبض ، هل تجوز لصاحبها ؟ قال : « إذا كان أب تصدق بها على ولد صغير فإنها جائزة لأنه يقبض لولده إذا كان صغيراً ، وإذا كان ولداً كبيراً فلا تجوز له حتى يقبض ».


411 – And I asked him about the charity (al-ṣadaqa) when it has not been obtained, is it permissible for its possessor?

He said: When it is a father giving charity by it to his minor son, then it is permissible for it is obtained for the father when he (the child) is a minor. And when it is an old(er) child, then it is not permissible for him until he obtains.


[412] وسألته عن رجل تصدق على رجل بصدقة فلم يجزها ، هل يجوز ذلك ؟ قال : « هي جائزة اُجيزت أو لم تجز ».


412 – And I asked him about a man who gave charity to a man with a charity, and he did not permit [obtain – in Biḥār] it. Is that permissible?

He said: It is permissible whether it was permitted [obtained – in Biḥār] or not permitted [obtained – in Biḥār].


[413] وسألته عن رجل استأجر دابة إلى مكان ، فجاز ذلك المكان فنفقت الدابة ، ما عليه ؟ قال : « إذا كان جاز المكان الذي استأجر إليه فهو ضامن ».


413 – And I asked him about a man who rented a riding animal to a place. So he passed that place and the riding animal died. What is upon him?

He said: If he had passed the place which he had rented up to, then he is responsible.


[414] وسألته عن رجل استأجر دابة فأعطاها غيره فنفقت ، ما عليه ؟ قال : « إن كان شرط أن لا يركبها غيره فهو ضامن لها ، وإن لم يسم فليس عليه شيء » .


414 – And I asked him about a man who rented a riding animal and he gave it to someone other than him, and it died. What is upon him?

He said: If it had been stipulated that no one other than him would ride it, then he is responsible. And if it had not been named (i.e. the stipulation), then there is nothing upon him.


[415] وسألته عن رجل استأجر دابة فوقعت في بئر فانكسرت ، ما عليه ؟ قال : « هو ضامن ، كان عليه أن يستوثق منها ، فإن أقام البينة أنه ربطها واستوثق منها فليس عليه شيء ».


415 – And I asked him about a man who rented a riding animal and it fell in a well and broke. What is upon him?

He said: He is responsible, it was upon him to secure (?) it. So if the evidence is established that he had bound it (the animal) and secured it, then there is nothing upon him.


[416] وسألته عن بختي مغتلم قتل رجلا ، فقام أخو المقتول فعقر البختي وقتله ، ما حالهم ؟ قال : « على صاحب البختي دية المقتول ، ولصاحب البختي ثمنه على الذي عقر بختيه ».


416 – And I asked him about a Bactrian camel (bukhti) flared up from vehement lust that killed a man. So the brother of the killed man gets up and wounds the Bactrian camel, and kills it. What is their state?

He said: The diyya of the killed man is upon the owner of the Bactrian camel. And its price is upon the one who wounded his Bactrian camel (to be paid to) the owner of the Bactrian camel.


[417] وسألته عن رجل تحته مملوكة بين رجلين ، فقال أحدهما : قد بدا لي أن أنزع جاريتي منك وأبيع نصييي ، فباعه ، فقال المشتري : اريد أن أقبض جاريتي ، هل تحرم على الزوج ؟ قال : « إذا اشتراها غير الذي كان أنكحها إياه فالطلاق بيده ، إن شاء فرق بينهما ، وإن شاء تركها معه ، فهي حلال لزوجها ، وهما على نكاحهما حتى ينزعها المشتري ان أنكحها اياه نكاحاً جديداً فالطلاق الى الزوح ، وليس إلى السيد الطلاق ».


417 – And I asked him about a man under whom there is slave woman (i.e. he is married to her), (owned) between two men. So one of them said “It has appeared (seemly) to me that I should expropriate my slave girl from you and to sell my share.” So he sold it. So the purchaser said “I want to obtain my slave girl.” Is she forbidden to the husband?

He said: When someone other than the one who had married her to himself has purchased her, then the divorce is by his hand. If he wants, he separates between them, and if he wants, he leaves her with him, so she is lawful to her husband and they are upon their marriage until the purchaser expropriates her. If he marries her to himself with a new marriage, then the divorce is up to the husband, and the divorce is not up to the master.


[418] وسألته عن رجل زوج ابنه وهو صغير ، فدخل الابن بامرأته ، على من المهر ؟ على الأب أوعلى الابن ؟ قال : « المهر على الغلام ، وإن لم يكن له شيء فعلى الأب يضمن ذلك على ابنه ، أو لم يضمن إذا كان هو أنكحه وهو صغير ».


418 – And I asked him about a man who married his son while he was a minor. So the son has intercourse his wife. Who is the mahr upon? Upon the father or upon the son?

He said: The mahr is upon the boy. If he does not have anything, then (it is) upon the father, guaranteeing that upon his son, or not guaranteeing when he had intercourse with her while he is a minor.


[419] وسألته عن رجل حر وتحته مملوكة بين رجلين ، أراد أحدهما نزعها منه ، هل له ذلك ؟ قال : « الطلاق إلى الزوج لا يحل لواحد من الشريكين أن يطلقها فيستخلفها أحدهماً ».


419 – And I asked him about a freeman under whom there is a slave women (owned) between two men. One of the wants to expropriate her from him. Is that (allowed) for him?

He said: The divorce is up to the husband. It is not lawful to one of the partners to divorce her and one of them takes her as a substitute (?).


[420] وسألته عن حب ماء فيه ألف رطل ماء ، وقع فيه اوقية بول ، هل يصلح شربه أو الوضوء منه ؟ قال : « لا يصلح ».


420 – And I asked him about a cask of water in which there is a thousand rotl of water, in which an uqiyya of urine falls in. Is it appropriate to drink it or (to do) wuḍū from it?

He said: It is not appropriate.


[421] وسألته عن قدر فيها ألف رطل ماء ، فطبخ فيها لحم ، وقع فيها اوقية دم ، هل يصلح اكله ؟ قال : « إذا طبخ فكل فلا بأس ».


421 – And I asked him about a pot in which there is thousand rotl of water. So the meat is cooked in it, (and) an uqiyya of blood falls in it. Is it appropriate to eat it?

He said: If it was cooked then there is no harm.


[422] وسألته عن فأرة وقعت في بئر فماتت ، هل يصلح الوضوء من مائها ؟ قال : « إنزع من مائها سبع دلاء ، ثم توضأ ولا بأس ».


422 – And I asked him about a mouse that fell in a well and died, is wuḍū from its water appropriate?

He said: Drain seven bucketfuls from its water, then do wuḍū and there is no harm.


[423] وسألته عن فأرة وقعت في بئر فاخرجت وقد تقطعت ، هل يصلح الوضوء من مائها ؟ قال : « ينزح منها عشرون دلواً إذا تقطعت ثم يتوضأ ولا بأس ».


423 – And I asked him about a mouse that fell in a well, so it was taken out and it had been cut up, is wuḍū from its water appropriate?

He said: Twenty bucketfuls are drained from it when it has been cut up, then wuḍū is done and there is no harm.


[424] وسألته عن صبي بال في بئر هل يصلح الوضوء منها ؟ فقال : « ينزح الماء كله ».


424 – And I asked him about a child who urinated in a well, is wuḍū from it appropriate?

He said: All of the water is drained.


[425] وسألته عن بعير مات في بئر ، هل يصلح الوضوء منها ؟ فقال : « ينزح الماء كله ».


425 – And I asked him about a camel that died in a well, is wuḍū from it appropriate?

He said: All of the water is drained.


[426] وسألته عن رجل مس ميتاً هل عليه الغسل ؟ قال : « إن كان الميت لم يبرد فلا غسل عليه ، وإن كان قد برد فعليه الغسل إذا مسه ».


426 – And I asked him about a man who touched a deceased (person), is the ghusl (obligatory) upon him?

He said: If the deceased has not become cold then there is no ghusl upon him, and if he has become cold then the ghusl is upon him if he touched him.


[427] وسألته عن بئر صب فيها الخمر ، هل يصلح الوضوء من مائها ؟ قال : « لا يصلح حتى ينزح الماء كله ».


427 – And I asked him about a well in which wine was poured, is wuḍū from its water appropriate?

He said: It is not appropriate until all of its water is drained.


[428] وسألته عن الصدقة يجعلها الرجل لله مبتوتة ، هل له أن يرجع فيها ؟ قال : « إذا جعلها لله فهي للمساكين وابن السبيل ، فليس له أن يرجع فيها ».


428 – And I asked him about the charity which the man rendered for God as mabtūta (absolutely cut off from his property with no way to return), is it (allowed) for him to return in it?

He said: When he rendered it for God then it is for the poor and the wayfarer, and it is not (allowed) for him to return in it.


[429] وسألته عن الرجل ، هل يصلح له أن يصلي أو يصوم عن بعض موتاه ؟ قال : « نعم ، فيصلي ما أحب ويجعل ذلك للميت ، فهو للميت إذا جعل ذلك له ».


429 – And I asked him about the man, is it appropriate for him to pray or fast for one of his deceased?

He said: Yes, so he prays whatever he likes and renders it for that deceased (person), so it is for the deceased when he rendered that for him.