نوادر المصنف

Nawādir al-Muṣannaf

و من ذلك ما استطرفناه من كتاب نوادر المصنف تصنيف محمد بن علي بن محبوب الأشعري الجوهري القمي و هذا الكتاب كان بخط شيخنا أبي جعفر الطوسي (رحمه الله) مصنف كتاب النهاية (رحمه الله) فنقلت هذه الأحاديث من خطه من الكتاب المشار إليه


And from that is what we have selected of the book Nawādir al-Muṣannaf, the composition of Muḥammad b. ʿAlī b. Maḥbūb al-Ashʿarī al-Jawharī al-Qummī. And this book was in the handwriting of our Shaykh, Abū Jaʿfar al-Ṭūsī رحمه الله, author of the book al-Nihāya رحمه الله. So I have transmitted the ḥadīths from his handwriting from the indicated book.


أَحْمَدُ عَنِ الْحُسَيْنِ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ يَحْيَى بْنِ عِمْرَانَ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)عَنِ الْأَذَانِ قَبْلَ الْفَجْرِ قَالَ إِذَا كَانَ فِي جَمَاعَةٍ فَلَا وَ إِذَا كَانَ وَحْدَهُ فَلَا بَأْسَ


Aḥmad from al-Ḥusayn b. al-Naḍr from Yaḥyā al-Ḥalabī, Yaḥyā b. ʿImrān b. ʿAlī al-Ḥalabī. He said: I asked Abū ʿAbdillāh عليه السلام about (calling) the adhān prior to fajr.

He said: If one is in a congregation then no, and if one is alone by himself then there is no harm.


الْعَبَّاسُ بْنُ مَعْرُوفٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)عَنِ التَّثْوِيبِ الَّذِي يَكُونُ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ فَقَالَ مَا نَعْرِفُهُ


al-ʿAbbās b. Maʿrūf from ʿAbdullāh b. al-Mughīra from Muʿāwiya b. Wahb. He said: I asked Abū ʿAbdillāh عليه السلام about the tathwīb (saying “aṣ-ṣalātu khayr min an-nawm”, prayer is better than sleep) which is between the adhān and the iqama.

He said: We do not recognize it.


وَ عَنْهُ عَنِ الْحُسَيْنِ بْنِ فَضَالَةَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ(ع)قَالَ كَانَ أَبِي يُنَادِي فِي بَيْتِهِ بِالصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ وَ لَوْ رَدَّدْتَ ذَلِكَ لَمْ يَكُنْ بِهِ بَأْسٌ


And from him from al-Ḥusayn b. Faḍāla from al-ʿAlā from Muḥammad from Abū Jaʿfar عليه السلام. He said: My father used to call out “aṣ-ṣalātu khayr min an-nawm” in his house. So were you to repeat that there would be no harm with it.


وَ عَنْهُ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)قُلْتُ يَتَكَلَّمُ الرَّجُلُ بَعْدَ مَا تُقَامُ الصَّلَاةُ قَالَ لَا بَأْسَ


And from him from Jaʿfar b. Bashīr from ʿUbayd b. Zurāra. He said: I asked Abū ʿAbdillāh عليه السلام, I said: The man talking after the prayer is established?

He said: There is no harm.


وَ عَنْهُ عَنْ جَعْفَرٍ عَنِ الْحَسَنِ بْنِ شِهَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ(ع)يَقُولُ لَا بَأْسَ بِأَنْ يَتَكَلَّمَ الرَّجُلُ وَ هُوَ يُقِيمُ أَوْ بَعْدَ مَا يُقِيمُ إِنْ شَاءَ


And from him from Jaʿfar from al-Ḥasan b. Shihāb. He said: I heard Abū ʿAbdillāh عليه السلام saying: There is no harm with the man talking while he is doing iqāma, or after he does iqāma if he wants.


الْحَسَنُ بْنُ عَلِيٍّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ(ص)أُحْشَرُ يَوْمَ الْقِيَامَةِ عَلَى الْبُرَاقِ وَ تُحْشَرُ فَاطِمَةُ ابْنَتِي عَلَى نَاقَتِي الْعَضْبَاءِ الْقَصْوَاءِ وَ يُحْشَرُ هَذَا الْبِلَالُ عَلَى نَاقَةٍ مِنْ نُوقِ الْجَنَّةِ يُؤَذِّنُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَإِذَا نَادَى كُسِيَ حُلَّةً مِنْ حُلَلِ الْجَنَّةِ


al-Ḥasan b. ʿAlī from Jaʿfar b. Muḥammad from ʿAbdullāh b. Maymūn from Jaʿfar from his father. He said: The Messenger of God صلى الله عليه وآله said: I will be gathered (i.e. raised to life) on the Day of the Resurrection upon the burāq. And my daughter Fāṭima will be gathered upon my she-camel al-Aḍbā al-Qaṣwā. And this Bilāl will be gathered upon a she-camel from the she-camels of the Garden, calling the adhān “I testify that there is no god but God and that Muḥammad is the Messenger of God”. So when he calls he will be attired in a garb from the garbs of the Garden.


وَ عَنْهُ عَنِ الْحُسَيْنِ عَنْ أَحْمَدَ الْقَرَوِيِّ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ(ع)قَالَ دُلُوكُ الشَّمْسِ زَوَالُهَا وَ غَسَقُ اللَّيْلِ بِمَنْزِلَةِ الزَّوَالِ مِنَ النَّهَارِ


And from him from al-Ḥusayn from Aḥmad al-Qarawī from Abān from Abū Baṣīr from Abū Jaʿfar عليه السلام. He said: The sinking of the sun (dulūk al-shams) (i.e. from its meridian) is its zawāl (its declension), and nightfall (ghasaq al-layl, darkening of the night) has the status of the zawāl in the day.


أَحْمَدُ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ يَعْقُوبَ الْهَاشِمِيِّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ إِنَّمَا أَمَرْتُ أَبَا الْخَطَّابِ أَنْ يُصَلِّيَ الْمَغْرِبَ حِينَ تَغِيبُ الْحُمْرَةُ مِنْ مَطْلَعِ الشَّمْسِ عِنْدَ مَغْرِبِهَا فَجَعَلَهُ هُوَ الْحُمْرَةَ الَّتِي مِنْ قِبَلِ الْمَغْرِبِ فَكَانَ يُصَلِّي حِينَ يَغِيبُ الشَّفَقُ


Aḥmad b. al-Ḥasan b. ʿAlī b. Faḍḍāl from ʿAlī b. Yaʿqūb al-Hāshimi from Marwān b. Muslim from ʿAmmār al-Sābāṭī from Abū ʿAbdillāh عليه السلام. He said: I only commanded Abū al-Khaṭṭāb to pray maghrib when the redness from the place of the rising of the sun disappears at its setting. He made it the redness from the direction of the setting, so he would pray when the twilight (al-shafaq) would set.


أَحْمَدُ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ يَعْقُوبَ الْهَاشِمِيِّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ لَا تَفُوتُ الصَّلَاةُ مَنْ أَرَادَ الصَّلَاةَ لَا تَفُوتُ صَلَاةُ النَّهَارِ حَتَّى تَغِيبَ الشَّمْسُ وَ لَا صَلَاةُ اللَّيْلِ حَتَّى يَطْلُعَ الْفَجْرُ وَ لَا صَلَاةُ الْفَجْرِ حَتَّى تَطْلُعَ الشَّمْسُ


Aḥmad b. al-Ḥasan b. ʿAlī b. Faḍḍāl from ʿAlī b. Yaʿqūb al-Hāshimī from Marwān b. Muslim from ʿUbayd b. Zurāra from Abū ʿAbdillāh عليه السلام. He said: The prayer does not elapse for someone who wants (to do) prayer. The prayer of the day does not elapse until the sun sets, or the prayer of the night until the dawn (al-fajr) rises, or the prayer of the dawn until the sun rises.


مُحَمَّدُ بْنُ أَبِي الصُّهْبَانِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَمَّنْ ذَكَرَهُ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ يُجْزِيكَ مِنَ الْقَوْلِ فِي الرُّكُوعِ وَ السُّجُودِ ثَلَاثُ تَسْبِيحَاتٍ أَوْ قَدْرُهُنَّ مُتَرَسِّلًا وَ لَيْسَ لَهُ وَ لَا كَرَامَةَ أَنْ تَقُولَ سُبْحَ سُبْحَ سُبْحَ


Muḥammad b. Abī al-Ṣuhbān from ʿAbd al-Raḥmān b. Abī Najrān from the one who he mentioned from Mismaʿ b. Abī Sayyār from Abū ʿAbdillāh عليه السلام. He said: Three tasbīḥs (saying “subḥānAllāh”) suffice you for the saying (i.e. the dhikr) in the rukūʿ and the sujūd, or their amount in a leisurely/slow manner (of reciting), and it is not (allowed) for him, not at all, that you say “subḥ, subḥ, subḥ”.


أَحْمَدُ عَنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ سَعْدٍ الْجَلَّابِ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ(ع)يَبْرَأُ مِنَ الْقَدَرِيَّةِ فِي كُلِّ رَكْعَةٍ وَ يَقُولُ بِحَوْلِ اللَّهِ أَقُومُ وَ أَقْعُدُ


Aḥmad from al-Ḥusayn from Muḥammad b. al-Fuḍayl from Saʿd al-Jallāb from Abū ʿAbdillāh عليه السلام. He said: The Commander of the Believers عليه السلام would disassociate (do bara’a) from the Qaḍāriyya in every rakʿa and he would say “bi-ḥawlillāhi aqūmu wa aqʿud” (by the power of God I rise and sit).


أَحْمَدُ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ(ع)مَا مِنْ كَلِمَةٍ أَخَفَّ عَلَى اللِّسَانِ وَ لَا أَبْلُغُ مِنْ سُبْحَانَ اللَّهِ قُلْتُ فَيُجْزِي أَنْ أَقُولَ فِي الرُّكُوعِ وَ السُّجُودِ مَكَانَ التَّسْبِيحِ لَا إِلَهَ إِلَّا اللَّهُ وَ الْحَمْدُ لِلَّهِ وَ اللَّهُ أَكْبَرُ قَالَ نَعَمْ كُلُّ ذَا ذِكْرُ اللَّهِ


Aḥmad from Muḥammad b. Abī ʿUmayr from Hishām b. al-Ḥakam. He said: Abū ʿAbdillāh عليه السلام said: There is no word that is lighter on the tongue or eloquent than “subḥanAllāh”.

I said: So does it suffice for me to say “lā ilāha illAllāh” and “al-ḥamdu lillāh” and “Allāhu akbar” in the rukūʿ and sujūd in place of tasbīḥ?

He said: Yes, all of that is remembrance (dhikr) of God.


وَ عَنْهُ بِهَذَا الْإِسْنَادِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)عَنِ الرَّجُلِ يُصَلِّي عَلَى الثَّلْجِ قَالَ لَا فَإِنْ لَمْ يَقْدِرْ عَلَى الْأَرْضِ بَسَطَ ثَوْبَهُ وَ صَلَّى عَلَيْهِ وَ عَنِ الرَّجُلِ يُصِيبُهُ مَطَرٌ وَ هُوَ فِي مَوْضِعٍ لَا يَقْدِرُ أَنْ يَسْجُدَ فِيهِ مِنَ الطِّينِ وَ لَا يَجِدُ مَوْضِعاً جَافّاً قَالَ قَالَ يَفْتَتِحُ الصَّلَاةَ فَإِذَا رَكَعَ فَلْيَرْكَعْ كَمَا يَرْكَعُ إِذَا صَلَّى فَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ فَلْيُومِ بِالسُّجُودِ إِيمَاءً وَ هُوَ قَائِمٌ يَفْعَلُ ذَلِكَ حَتَّى يَفْرُغَ مِنَ الصَّلَاةِ وَ يَتَشَهَّدُ وَ هُوَ قَائِمٌ وَ يُسَلِّمُ


And from him by this isnad, he said: I asked Abū ʿAbdillāh عليه السلام about the man who is praying upon the snow/ice.

He said: No, if he is not able to pray on the ground he is to spread his garment (on the ground) and pray on it.

And (I asked him) about the man who the rain comes in contact with, and he is in a place where he is not able do to sujūd in it due to the mud, and he does not find a dry place.

He said: He opens his prayer (i.e. the takbīrat al-iḥrām), and when he does rukūʿ then he is to do rukūʿ as he would do rukūʿ when he prays, and when he has raised his head from the rukūʿ then he is to gesture with the sujūd as a gesture while he is standing. He does that until he is finished from the prayer. And he does tashahhud while he is standing and does taslim.


الْعَبَّاسُ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ إِذَا قُمْتَ مِنَ السُّجُودِ قُلْتَ اللَّهُمَّ بِحَوْلِكَ وَ قُوَّتِكَ أَقُومُ وَ أَقْعُدُ وَ أَرْكَعُ وَ أَسْجُدُ


al-ʿAbbās from ʿAbdullāh b. al-Mughīra from ʿAbdullāh b. Sinān from Abū ʿAbdillāh عليه السلام. He said: When you rise from the sujūd you say “Allāhumma bi-ḥawlika wa quwwatika aqūmu wa aqʿudu wa arkaʿu wa asjud” (O God, by Your power and by Your strength I rise and sit and bow and prostrate).


مُحَمَّدُ بْنُ أَحْمَدَ بْنِ إِسْمَاعِيلَ الْهَاشِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ(ع)وَ الْعَمْرَكِيُّ الْبُوفَكِيُّ قَالَ مُحَمَّدُ بْنُ إِدْرِيسَ (رحمه الله) الْبُوفَكِيُّ بِالْبَاءِ الْمُنَقَّطَةِ تَحْتَهَا نُقْطَةٌ وَاحِدَةٌ الْمَضْمُومَةُ وَ الْوَاوُ وَ الْفَاءُ الْمَفْتُوحَةُ وَ الْكَافُ وَ هُوَ مَنْسُوبٌ إِلَى بُوفَكَ قَرْيَةٌ مِنْ قُرَى نَيْسَابُورَ شَيْخٌ ثِقَةٌ مِنْ أَصْحَابِنَا فَأَمَّا مَا يُرْوَى عَنِ الْبَرْقِيِّ وَ هُوَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الْبَرْقِيُّ أَبُو عَبْدِ اللَّهِ يُنْسَبُ إِلَى بَرْقَرُودَ قَرْيَةٌ مِنْ سَوَادِ قُمَّ عَلَى وَادٍ هُنَاكَ اتِّصَالُ حَدِيثِ الْبُوفَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ(ع)عَنْ أَخِيهِ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ صَلَّى وَ فَرْجُهُ خَارِجٌ لَا يَعْلَمُ بِهِ هَلْ عَلَيْهِ إِعَادَةٌ أَوْ مَا حَالُهُ فَقَالَ لَا إِعَادَةَ عَلَيْهِ وَ قَدْ تَمَّتْ صَلَاتُهُ


Muḥammad b. Aḥmad b. Ismāʿīl al-Hāshimi from ʿAlī b. al-Ḥasan b. ʿAlī b. ʿUmar b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Talib عليه السلام and al-ʿAmrakī al-Būfakī. Muḥammad b. Idrīs رحمه الله said: al-Būfakī with a bā dotted under it with a single dot, with a ḍamma, and the waw, and the fā with a fatḥa, and the kāf. And he is attributed to Būfak, a town from the towns of Nishapur. (He is) a reliable shaykh from our companions. As to what he narrates from al-Barqī, and he is Aḥmad b. Muḥammad b. Khālid b. ʿAbd al-Raḥmān b. Muḥammad b. ʿAlī al-Barqī, Abū ʿAbdillāh attributed to Barqarūd, a town from the outskirts of Qum on a wadi over there, in connection with the ḥadīth of al-Būfakī from ʿAlī b. Jaʿfar عليه السلام from his brother.

He said: I asked him about the man who prayed while his genital was out and he did not know it, is there repetition (of the prayer) upon him or what is his state?

So he said: There is no repetition upon him and his prayer has been completed.


أَحْمَدُ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ يَعْقُوبَ الْهَاشِمِيِّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ أَبِي كَهْمَسٍ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ سَأَلْتُهُ عَنِ الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ إِذَا جَلَسْتُ فِيهِمَا أَتَشَهَّدُ فَقُلْتُ وَ أَنَا جَالِسٌ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ انْصِرَافٌ هُوَ؟ قَالَ لَا وَ لَكِنْ إِذَا قُلْتَ السَّلَامُ عَلَيْنَا وَ عَلَى عِبَادِ اللَّهِ الصَّالِحِينَ فَهُوَ الِانْصِرَافُ


Aḥmad b. al-Ḥasan b. ʿAlī b. Faḍḍāl from ʿAlī b. Yaʿqūb al-Hāshimī from Marwān b. Muslim from Abū Kahmas from Abū ʿAbdillāh عليه السلام. He said: I asked him about the first two rakʿa when I sit down in them, I do tashahhud and I say while I am sitting “as-salāmu ʿalayka ʿayyuha ‘n-nabiyyu wa raḥmatullāh” (peace be upon you, O Prophet, and the mercy of God), is it a departure (i.e. does it terminate the prayer)?

He said: No, rather when you say “as-salāmu ʿalaynā wa ʿalā ʿibādillāhi ‘ṣ-ṣāliḥīn” (peace be upon us and upon the righteous servants of God) then it is the departure.


الْعَبَّاسُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ(ع)الرَّجُلُ لَا يَرَى أَنَّهُ صَنَعَ شَيْئاً فِي الدُّعَاءِ وَ فِي الْقِرَاءَةِ حَتَّى يَرْفَعَ صَوْتَهُ فَقَالَ لَا بَأْسَ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ(ع)كَانَ أَحْسَنَ النَّاسِ صَوْتاً بِالْقُرْآنِ وَ كَانَ يَرْفَعُ صَوْتَهُ حَتَّى يُسْمِعَهُ أَهْلَ الدَّارِ وَ إِنَّ أَبَا جَعْفَرٍ(ع)كَانَ أَحْسَنَ النَّاسِ صَوْتاً بِالْقُرْآنِ وَ كَانَ إِذَا قَامَ مِنَ اللَّيْلِ وَ قَرَأَ رَفَعَ صَوْتَهُ فَيَمُرُّ بِهِ مَارُّ الطَّرِيقِ مِنَ السَّقَّائِينَ وَ غَيْرِهِمْ فَيَقُومُونَ فَيَسْتَمِعُونَ إِلَى قِرَاءَتِهِ


al-ʿAbbās from Ḥammād b. ʿĪsā from Muʿawiya b. ʿAmmār. He said: I said to Abū ʿAbdillāh عليه السلام: The man does not regard that he has produced something in supplication and recitation until he raises his voice.

He said: There is no harm. ʿAlī b. al-Ḥusayn عليهما السلام used to have the best voice among the people with the Quran, and he would raise his voice so that (or: until) the people of the house would hear him. And Abū Jaʿfar عليه السلام use to be have the best voice among the people with the Quran, and when he would rise up for the night and recite, he would raise his voice. So the passerby of the road from the water carriers and others would pass by and stand and listen to his recitation.


أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنِ ابْنِ مُسْكَانَ قَالَ مُحَمَّدُ بْنُ إِدْرِيسَ وَ اسْمُ ابْنِ مُسْكَانَ الْحَسَنُ وَ هُوَ ابْنُ أَخِي جَابِرٍ الْجُعْفِيِّ عَرِيقُ الْوَلَايَةِ لِأَهْلِ الْبَيْتِ(ع)عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُسَلِّمُ عَلَى الْقَوْمِ فِي الصَّلَاةِ فَقَالَ إِذَا سَلَّمَ عَلَيْكَ مُسْلِمٌ وَ أَنْتَ فِي الصَّلَاةِ فَسَلِّمْ عَلَيْهِ تَقُولُ السَّلَامُ عَلَيْكَ وَ أَشِرْ إِلَيْهِ بِإِصْبَعِكَ


Aḥmad b. Muḥammad from al-Ḥusayn b. Saʿīd from Faḍāla from Husayn b. ʿUthmān from Ibn Muskān – Muḥammad b. Idrīs said: And the name of Ibn Muskān is al-Ḥasan, and he is the son of the brother of Jābir al-Juʿfī, deep-rooted in loyalty to the People of the House عليهم السلام – from Muḥammad b. Muslim.

He said: I asked him about the man who gives salām to the group in prayer.

So he said: When a Muslim gives salām to you while you are in prayer, then give salām to him, saying “as-salāmu ʿalayka”, and indicate to him with your finger.


مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثٍ عَنْ جَعْفَرٍ(ع)فِي رَجُلٍ عَطَسَ فِي الصَّلَاةِ فَسَمَّتَهُ قَالَ مُحَمَّدُ بْنُ إِدْرِيسَ (رحمه الله) التَّسْمِيتُ الدُّعَاءُ لِلْعَاطِسِ بِالسِّينِ وَ الشِّينِ مَعاً قَالَ فَسَدَتْ صَلَاةُ ذَلِكَ الرَّجُلِ قال محمد بن إدريس (رحمه الله) مصنف هذا الكتاب ليس على فسادها دليل لأن الدعاء لا يقطع الصلاة


Muḥammad b. al-Ḥusayn from Muḥammad b. Yaḥyā from Ghiyāth from Jaʿfar عليه السلام regarding a man who sneezed in prayer so one did tasmīt for him – Muḥammad b. Idrīs رحمه الله said: Tasmīt is the duʿā for the sneezer (i.e. saying “yarḥamakumullāh”, may God have mercy on you, to someone who has sneezed and said “al-ḥamdu lillāh”) – with sīn and shīn both.

He said: The prayer of that man is ruined.

Muḥammad b. Idrīs رحمه الله author of this book (al-Sarā’ir) said: There is no evidence for its ruin, for duʿā does not break the prayer.


مُحَمَّدُ بْنُ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ عَنْ عَبْدِ اللَّهِ بْنِ هِلَالٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ(ع)إِنَّ حَالَنَا قَدْ تَغَيَّرَتْ قَالَ فَادْعُ فِي صَلَاتِكَ الْفَرِيضَةِ قُلْتُ أَ يَجُوزُ فِي الْفَرِيضَةِ فَأُسَمِّي حَاجَتِي لِلدِّينِ وَ الدُّنْيَا قَالَ نَعَمْ فَإِنَّ رَسُولَ اللَّهِ(ص)قَدْ قَنَتَ وَ دَعَا عَلَى قَوْمٍ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ وَ عَشَائِرِهِمْ وَ فَعَلَهُ عَلِيٌّ(ع)مِنْ بَعْدِهِ


Muḥammad b. al-Ḥusayn from al-Ḥasan b. ʿAlī b. Faḍḍāl from Abū Isḥāq Thaʿlaba from ʿAbdullāh b. Hilal. He said: I said to the Abū ʿAbdillāh عليه السلام: Our state has changed (i.e. worsened).

He said: So supplicate in your obligatory prayer.

I said: Is it permissible in the obligatory prayer for me to name my need for the religion and this world (al-dunyā)?

He said: Yes, for the Messenger of God صلّى الله عليه وآله did qunūt and supplicated against a group with their names and the names of their fathers and their tribes, and ʿAlī عليه السلام did it after him.


مُعَاوِيَةُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ قُلْتُ الرَّجُلُ يَسْهُو عَنِ الْقِرَاءَةِ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ فَيَذْكُرُ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ أَنَّهُ لَمْ يَقْرَأْ قَالَ أَتَمَّ الرُّكُوعَ وَ السُّجُودَ قُلْتُ نَعَمْ قَالَ إِنِّي أَكْرَهُ أَنْ أَجْعَلَ آخِرَ صَلَاتِي أَوَّلَهَا


Muʿāwiya b. ʿAmmār from Abū ʿAbdillāh عليه السلام. He said: I said: The man forgets the recitation in the first two rakʿa, so he remembers in the last two rakʿa that he did not recite.

He said: He completed the rukūʿ and the sujūd?

I said: Yes.

He said: I dislike making the end of my prayer be its beginning.


عَلِيُّ بْنُ خَالِدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ عَنِ الرَّجُلِ إِذَا قَرَأَ الْعَزَائِمَ كَيْفَ يَصْنَعُ قَالَ لَيْسَ فِيهَا تَكْبِيرٌ إِذَا سَجَدْتَ وَ لَا إِذَا قُمْتَ وَ لَكِنْ إِذَا سَجَدْتَ قُلْتَ مَا تَقُولُ فِي السُّجُودِ


ʿAlī b. Khālid from Aḥmad b. al-Ḥasan from ʿAmr b. Saʿīd from Mūsāddiq b. Ṣadaqa from ʿAmmār b. al-Sābāṭī. He said: Abū ʿAbdillāh عليه السلام was asked about the man when he recites the ʿazā’im (the four verses with obligatory sajda in them), how is he to act?

He said: There is no takbīr when you do sujūd nor when you get up. However, when you do sujūd you say what you say in the sujūd (i.e. the dhikr in the sujūd of prayer).


مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)عَنِ الرَّجُلِ يُصَلِّي الْغَدَاةَ رَكْعَةً وَ يَتَشَهَّدُ ثُمَّ يَنْصَرِفُ وَ يَذْهَبُ وَ يَجِيءُ ثُمَّ يَذْكُرُ فِيمَا بَعْدُ أَنَّهُ إِنَّمَا صَلَّى رَكْعَةً قَالَ تُضِيفُ إِلَيْهَا رَكْعَةً


Muḥammad b. al-Ḥusayn from Ṣafwān b. Yaḥyā and Yaʿqūb b. Yazīd from Ibn Abī ʿUmayr all from ʿAbdullāh b. Bukayr from ʿUbayd b. Zurāra. He said: I asked Abū ʿAbdillāh عليه السلام about the man who prays the morning prayer as one rakʿa, and he does tashahhud, then departs, and goes and comes, then he remembers afterwards that he only prayed one rakʿa.

He said: A rakʿa is joined to it.


وَ عَنْهُ عَنِ الْحُسَيْنِ عَنِ النَّضْرِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ(ع)أَنَّهُ قَالَ فِي الرَّجُلِ يَخْرُجُ مِنْ زَكَاتِهِ فَيَقْسِمُ بَعْضَهَا وَ يَبْقَى بَعْضٌ يَلْتَمِسُ بِهَا الْمَوَاضِعَ فَيَكُونُ بَيْنَ أَوَّلِهِ وَ آخِرِهِ ثَلَاثَةُ أَشْهُرٍ قَالَ لَا بَأْسَ


And from him from al-Ḥusayn from al-Naḍr from Ibn Sinān from Abū ʿAbdillāh عليه السلام that he said regarding the man who takes out from his zakāt, so some of it is distributed and some of it remains, looking for places for it (i.e. searching for the deserving ones), so there is between its beginning and its end three months.

He said: There is no harm.


وَ عَنْهُ عَنِ الْحُسَيْنِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ(ع)إِذَا أَرَدْتَ أَنْ تُعْطِيَ زَكَاتَكَ قَبْلَ حَلِّهَا بِشَهْرٍ أَوْ شَهْرَيْنِ فَلَا بَأْسَ وَ لَيْسَ لَكَ أَنْ تُؤَخِّرَهَا بَعْدَ حَلِّهَا


And from him from al-Ḥusayn from al-Qāsim b. Muḥammad from ʿAlī from Abū Baṣīr. He said: Abū ʿAbdillāh عليه السلام said: When you want to give your zakāt prior to its due by a month or two months, then there is no harm, but it is not (allowed) for you to delay it after its due.


عَلِيُّ بْنُ السِّنْدِيِّ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ لَيْسَ فِي الْأَكِيلَةِ وَ لَا فِي الرُّبَّى وَ الرُّبَّى الَّتِي تُرَبَّى اثْنَيْنِ وَ لَا شَاةِ لَبَنٍ وَ لَا فَحْلِ الْغَنَمِ صَدَقَةٌ


ʿAlī b. al-Sindī from Ṣafwān from ʿAbd al-Raḥmān b. al-Ḥajjāj from Abū ʿAbdillāh عليه السلام. He said: There is no ṣadaqa (i.e. zakāt) in the akīla (a fattened sheep that has been set aside for eating), or in the rubbā – and the rubbā is the one who fosters two – or the milk-giving ewe, or the stallion sheep.


أَحْمَدُ بْنُ هِلَالٍ عَنْ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ سَأَلْتُهُ عَنْ صَفْوِ الْمَالِ قَالَ لِلْإِمَامِ أَنْ يَأْخُذَ الْجَارِيَةَ الرَّءُوفَةَ وَ الْمَرْكَبَ الْفَارِهَ وَ السَّيْفَ الْقَاطِعَ قَبْلَ أَنْ تُقْسَمَ الْغَنِيمَةُ فَهَذَا صَفْوُ الْمَالِ


Aḥmad b. Hilal from Abū ʿUmayr from Abān b. ʿUthmān from Abū Baṣīr from Abū ʿAbdillāh عليه السلام. He said: I asked him about the choicest of wealth.

He said: It is for the Imām to take the beautiful slave-girl, the swift mount, and the sharp sword prior to dividing the ghanīma, for this is the choicest of wealth.


وَ عَنْهُ قَالَ كَتَبْتُ إِلَيْهِ فِي الرَّجُلِ يُهْدِي لَهُ مَوْلَاهُ وَ الْمُنْقَطِعِ إِلَيْهِ هَدِيَّةٌ تَبْلُغُ أَلْفَيْ دِرْهَمٍ أَقَلَّ أَوْ أَكْثَرَ هَلْ عَلَيْهِ فِيهَا الْخُمُسُ فَكَتَبَ(ع)الْخُمُسُ فِي ذَلِكَ وَ عَنِ الرَّجُلِ يَكُونُ فِي دَارِهِ الْبُسْتَانُ فِيهِ الْفَاكِهَةِ يَأْكُلُهَا الْعِيَالُ وَ إِنَّمَا يَبِيعُ مِنْهُ الشَّيْءَ بِمِائَةِ دِرْهَمٍ أَوْ خَمْسِينَ دِرْهَماً هَلْ عَلَيْهِ الْخُمُسُ فَكَتَبَ أَمَّا مَا أُكِلَ فَلَا وَ أَمَّا الْبَيْعُ فَنَعَمْ هُوَ كَسَائِرِ الضِّيَاعِ


And from him, he said: I wrote to him regarding the man whose client and the one dedicated to him (?) gifts to him a gift that reaches a thousand dirham, or less or more, is the khums upon him in it?

He عليه السلام wrote: The khums is in that.

And about the man who has the orchard in his dwelling in which there is fruit that his family eats, he only sells the thing from it for a hundred dirham or fifty dirham. Is the khums upon him?

He wrote: As to what he ate, then no. And as to the sale, then yes, it is like the rest of the revenue yielding lands.


أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ مُحَمَّدُ بْنُ إِدْرِيسَ (رحمه الله) خُنَيْسٌ بِالْخَاءِ الْمُعْجَمَةِ وَ النُّونِ وَ السِّينِ غَيْرِ الْمُعْجَمَةِ قَالَ خُذْ مَالَ النَّاصِبِ حَيْثُمَا وَجَدْتَهُ وَ ابْعَثْ إِلَيْنَا بِالْخُمُسِ


Aḥmad b. Muḥammad from al-Ḥusayn b. Saʿīd from Ibn Abī ʿUmayr from Sayf b. ʿAmīra from al-Muʿallā b. Khunays – Muḥammad b. Idrīs رحمه الله said “Khunays” with the khā being diacritized and the noon and the sīn not being diacritized. He said: Take the wealth of the Nāṣib wherever you find it and send the fifth (al-khums) to us.


أَحْمَدُ بْنُ الْحُسَيْنِ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ خُذْ مَالَ النَّاصِبِ حَيْثُ وَجَدْتَهُ وَ ادْفَعْ إِلَيْنَا الْخُمُسَ


Aḥmad b. al-Ḥusayn from his father from Ibn Abī ʿUmayr from Ḥafṣ b. al-Bakhtarī from Abū ʿAbdillāh عليه السلام. He said: Take the wealth of the Nāṣib where you find it, and pay the fifth to us.


قال محمد بن إدريس (رحمه الله) الناصب المعنى في هذين الخبرين أهل الحرب لأنهم ينصبون الحرب للمسلمين و إلا فلا يجوز أخذ مال مسلم و لا ذمي على وجه من الوجوه


Muḥammad b. Idrīs رحمه الله said: The meaning of the Nāṣib in these two reports is the people of war, for they set (yanṣibūna) war for the Muslims. Otherwise, it is not permissible whatsoever to take the wealth of the Muslim or the dhimmī.


وَ عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عِنْدَهُ الْمَالُ لِلْيَتَامَى فَلَا يَقْبِضُهُمْ حَتَّى يَهْلِكَ فَيَأْتِيَهُ وَارِثُهُمْ أَوْ وَكِيلُهُ فَيُصَالِحُهُمْ عَلَى أَنْ يَضَعَ لَهُ بَعْضَهُ وَ يَأْخُذَ بَعْضَهُ وَ يُبْرِئَهُ مِمَّا كَانَ عَلَيْهِ أَ يَبْرَأُ مِنْهُ قَالَ نَعَمْ


And from him from his father from Ibn Abī ʿUmayr from ʿAbd ar-Rahman b. al-Ḥajjāj. He said: I asked him about the man with whom there is wealth for the orphans, and he does not hand it over to them until they pass away. So their heir or his representative comes to him, so he makes peace with them that he put some of it for him. He takes some of it and absolves him from what was upon him. Do they absolve from him (i.e. forgive him and accept the deal offered)?

He said: Yes.


عَلِيُّ بْنُ السِّنْدِيِّ عَنْ صَفْوَانَ عَنِ الْعِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَخَذَ مَالَ امْرَأَتِهِ فَلَمْ تَقْدِرْ عَلَيْهِ أَ عَلَيْهَا زَكَاةٌ فَقَالَ إِنَّمَا هُوَ عَلَى الَّذِي مَنَعَهَا


ʿAlī b. al-Sindī from Ṣafwān from al-ʿĪṣ b. al-Qāsim from Abū ʿAbdillāh عليه السلام. He said: I asked him about a man who took the wealth of his wife, so she had no power over it. Is there zakāt upon her?

He said: It is only upon the one who prevented her.


يَعْقُوبُ بْنُ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ أَنَّ مُحَمَّدَ بْنَ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)عَنِ الصَّدَقَاتِ فَقَالَ اقْسِمْهَا فِيمَنْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ لَا تُعْطِ مِنْ سَهْمِ الْغَارِمِينَ الَّذِينَ يُنَادُونَ بِنِدَاءِ الْجَاهِلِيَّةِ شَيْئاً قُلْتُ وَ مَا نِدَاءُ الْجَاهِلِيَّةِ قَالَ هُوَ الرَّجُلُ يَقُولُ يَا لَبَنِي فُلَانٍ فَيَقَعُ بَيْنَهُمَا الْقَتْلُ وَ الدِّمَاءُ فَلَا يُؤَدُّوا ذَلِكَ مِنْ سَهْمِ الْغَارِمِينَ وَ لَا الَّذِينَ يَغْرَمُونَ فِي مُهُورِ النِّسَاءِ وَ لَا أَعْلَمُهُ إِلَّا قَالَ وَ لَا الَّذِينَ لَا يُبَالُونَ مَا صَنَعُوا فِي أَمْوَالِ النَّاسِ


Yaʿqūb b. Yazīd from Ibn Abī ʿUmayr from ʿAbd ar-Rahman b. al-Ḥajjāj that Muḥammad b. Khālid said: I asked Abū ʿAbdillāh عليه السلام about the ṣadaqāt.

He said: Distribute it amongst those whom God عزوجل said (to give to), and do not give anything of the share of the debtors to those who call out by the call of Jāhiliyya.

I said: And what is the call of Jāhiliyya?

He said: It is the man who says “O one who belongs to the Banū so-and-so”, so killing and bloodshed take place between them. Do not render/pay that from the share of the debtors nor (to) those who are indebted in the mahrs of women.

And I (the narrator) do not know but that he said: And not those who do not pay attention to what they do in the properties of the people.


عَلِيُّ بْنُ السِّنْدِيِّ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)عَنْ رَجُلٍ عَلَى أَبِيهِ دَيْنٌ وَ لِأَبِيهِ مَئُونَةٌ أَ يُعْطِي أَبَاهُ مِنْ زَكَاتِهِ يَقْضِي دَيْنَهُ قَالَ نَعَمْ وَ مَنْ أَحَقُّ مِنْ أَبِيهِ


ʿAlī b. al-Sindī from Ṣafwān from Isḥāq b. ʿAmmār from Yūnus b. ʿAmmār. He said: I asked Abū ʿAbdillāh عليه السلام about a man upon whose father there is a debt, and his father has expense. Does he give his father from his zakāt carrying out his debt?

He said: Yes, and who is more deserving than his father.


أَحْمَدُ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ(ع)قَالَ سَأَلْتُهُ عَنْ رَجُلٍ ذَكَرَ وَ هُوَ فِي صَلَاتِهِ أَنَّهُ لَمْ يَسْتَنْجِ مِنَ الْخَلَاءِ قَالَ يَنْصَرِفُ وَ يَسْتَنْجِي مِنَ الْخَلَاءِ وَ يُعِيدُ الصَّلَاةَ وَ إِنْ ذَكَرَ وَ قَدْ فَرَغَ مِنْ صَلَاتِهِ أَجْزَأَهُ ذَلِكَ وَ لَا إِعَادَةَ عَلَيْهِ قال محمد بن إدريس الواجب عليه الإعادة على كل حال لأنه عالم بالنجاسة و نسيها



Aḥmad b. Mūsā b. al-Qāsim from ʿAlī b. Jaʿfar from his brother Mūsā b. Jaʿfar عليهما السلام. He said: I asked him about a man who remembered while he was in his prayer that he did not do istinjā (washing his private) from the privy.

He said: He departs (i.e. ends his prayer) and does istinjā from the privy and repeats his prayer. And if he remembered and he had finished his prayer, that suffices him and there is no repetition upon him.

Muḥammad b. Idrīs said: The obligation upon him is to repeat in any case, since he knew of the impurity and forgot it.


الْهَيْثَمُ بْنُ أَبِي مَسْرُوقٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ سَمَاعَةَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى(ع)إِنِّي أَبُولُ ثُمَّ أَتَمَسَّحُ بِالْأَحْجَارِ فَيَجِيئُنِي مِنَ الْبَوْلِ مَا يُفْسِدُ سَرَاوِيلِي قَالَ لَيْسَ بِهِ بَأْسٌ


al-Haytham b. Abī Masrūq from al-Ḥakam b. Miskeen from Samāʿa. He said: I said to Abū al-Ḥasan Mūsā عليه السلام: I urinate then I wipe with the stones, so there comes to me of urine what ruins my pants.

He said: There is no harm with it.


وَ عَنْهُ عَنِ الْحُسَيْنِ عَنِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْقَلْسِ وَ هِيَ الْجُشَاءُ فَيَرْتَفِعُ الطَّعَامُ مِنْ جَوْفِهِ وَ هُوَ صَائِمٌ مِنْ غَيْرِ أَنْ يَكُونَ قَيْئاً أَوْ هُوَ قَائِمٌ فِي الصَّلَاةِ قَالَ لَا يَنْقُضُ وُضُوءَهُ وَ لَا يَقْطَعُ صَلَاتَهُ وَ لَا يُفَطِّرُ صِيَامَهُ


And from him from al-Ḥusayn from al-Ḥasan from Zurʿa from Samāʿa. He said: I asked him about the reflux – and it is the belch – and the food raises from one’s throat while one is fasting without it being vomit, or while one is standing in prayer.

He said: It does not break one’s wuḍū or break one’s prayer or break one’s fast.


عَلِيُّ بْنُ السِّنْدِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا(ع)قَالَ إِذَا اغْتَسَلْتَ بَعْدَ طُلُوعِ الْفَجْرِ أَجْزَأَكَ غُسْلُكَ ذَلِكَ لِلْجَنَابَةِ وَ الْجُمُعَةِ وَ عَرَفَةَ وَ النَّحْرِ وَ الذَّبْحِ وَ الزِّيَارَةِ فَإِذَا اجْتَمَعَتْ لَكَ وَ عَلَيْكَ حُقُوقٌ أَجْزَأَهَا عَنْكَ غُسْلٌ وَاحِدٌ قَالَ ثُمَّ قَالَ وَ كَذَلِكَ الْمَرْأَةُ يُجْزِيهَا غُسْلٌ وَاحِدٌ لِجَنَابَتِهَا وَ إِحْرَامِهَا وَ جُمُعَتِهَا وَ غُسْلِهَا مِنْ حَيْضِهَا وَ عِيدِهَا وَ قَالَ زُرَارَةُ حُرَمٌ اجْتَمَعَتْ فِي حُرْمَةٍ يُجْزِيكَ لَهَا غُسْلٌ وَاحِدٌ


ʿAlī b. al-Sindī from Ḥammād b. ʿĪsā from Ḥarīz from Zurāra from one of the two of them عليهما السلام. He said: When you have done ghusl after the rising of dawn (ṭulūʿ al-fajr), that ghusl of yours suffices you for janāba, Jumʿa, ʿArafa, the sacrifice, the slaughter, the shaving, and the ziyāra. So when there has gathered for you and upon you (multiple) dues, a single ghusl suffices for it from you.

He said: Then he said: And likewise the woman, a single ghusl suffices for her janāba, her iḥrām, her Jumuʿa, her ghusl from her menstruation, and her ʿĪd.

And Zurāra said: (When multiple) obligations come together in an obligation, a single ghusl suffices you for (all of) them.


مُحَمَّدُ بْنُ أَحْمَدَ بْنِ إِسْمَاعِيلَ الْهَاشِمِيُّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ(ع)عَنْ أَخِيهِ مُوسَى(ع)قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصِيبُ الْمَاءَ فِي السَّاقِيَةِ أَوْ مُسْتَنْقَعاً فَيَتَخَوَّفُ أَنْ تَكُونَ السِّبَاعُ قَدْ شَرِبَتْ مِنْهَا يَغْتَسِلُ مِنْهُ لِلْجَنَابَةِ وَ يَتَوَضَّأُ مِنْهُ لِلصَّلَاةِ إِذَا كَانَ لَا يَجِدُ غَيْرَهُ وَ الْمَاءُ لَا يَبْلُغُ صَاعاً لِلْجَنَابَةِ وَ لَا مُدّاً لِلْوُضُوءِ وَ هُوَ مُتَفَرِّقٌ كَيْفَ يَصْنَعُ قَالَ إِذَا كَانَتْ كَفُّهُ نَظِيفَةً فَلْيَأْخُذْ كَفّاً مِنَ الْمَاءِ بِيَدٍ وَاحِدَةٍ وَ لْيَنْضَحْهُ خَلْفَهُ وَ عَنْ أَمَامِهِ وَ عَنْ يَمِينِهِ وَ عَنْ يَسَارِهِ فَإِنْ خَشِيَ أَنْ لَا يَكْفِيَهُ غَسَلَ رَأْسَهُ ثَلَاثَ مَرَّاتٍ ثُمَّ مَسَحَ جِلْدَهُ بِيَدِهِ فَإِنَّ ذَلِكَ يُجْزِيهِ إِنْ شَاءَ اللَّهُ


Muḥammad b. Aḥmad b. Ismāʿīl al-Hāshimī from ʿAbdullāh b. al-Ḥasan from his grandfather ʿAlī b. Jaʿfar عليه السلام from his brother Mūsā عليه السلام. He said: I asked him about the man who comes by water in the rivulet or a pool of stagnating water, and he fears that predatory animals have drunken from it. (Does) he do ghusl from it for janāba and do wuḍū from it for prayer when he does not find other than it, and the water does not reach (the quantity of) a ṣāʿ for the janāba or a mudd for the wuḍū, and it is scattered, how is he to act?

He said: When his hand is clean, then he is to take a handful from the water with one hand, and to sprinkle it behind him, and before him, and to his right, and to his left. If he fears that it will not suffice him, he washes his head three times, then wipes his skin with his hand, for that suffices him, ان شاء الله.


أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ بَعْضِ الْكُوفِيِّينَ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ(ع)قَالَ فِي الرَّجُلِ يَأْتِي الْمَرْأَةَ فِي دُبُرِهَا وَ هِيَ صَائِمَةٌ قَالَ لَا يَنْقُضُ صَوْمَهَا وَ لَيْسَ عَلَيْهَا غُسْلٌ


Aḥmad b. Muḥammad from one of the Kufans going up from him to Abū ʿAbdillāh عليه السلام. He said regarding the man who comes to his wife in her posterior (i.e. has anal intercourse with her) while she is fasting, he said: It does not break her fast and there is no ghusl upon her.


أَحْمَدُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ زَرِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ(ع)كَيْفَ جُعِلَ عَلَى الْمَرْأَةِ إِذَا رَأَتْ فِي النَّوْمِ أَنَّ الرَّجُلَ يُجَامِعُهَا الْغُسْلُ وَ لَمْ يُجْعَلْ عَلَيْهَا الْغُسْلُ إِذَا جَامَعَهَا دُونَ الْفَرْجِ فِي الْيَقَظَةِ فَأَمْنَتْ قَالَ لِأَنَّهَا رَأَتْ فِي مَنَامِهَا أَنَّ الرَّجُلَ يُجَامِعُهَا فِي فَرْجِهَا فَوَجَبَ عَلَيْهَا الْغُسْلُ وَ الْآخَرُ إِنَّمَا جَامَعَهَا دُونَ الْفَرْجِ فَلَمْ يَجِبْ عَلَيْهَا الْغُسْلُ لِأَنَّهُ لَمْ يُدْخِلْهُ وَ لَوْ أَدْخَلَهُ فِي الْيَقَظَةِ وَجَبَ عَلَيْهَا الْغُسْلُ أَمْنَتْ أَمْ لَمْ تُمْنِ


Aḥmad from al-Ḥasan b. Maḥbūb from al-ʿAlā b. Razīn from Muḥammad b. Muslim. He said: I said to Abū Jaʿfar عليه السلام: How is the ghusl put upon the woman when she sees while asleep (i.e. in a dream) that the man has intercourse with her, while the ghusl is not put upon her when he has intercourse with her apart from the vulva while awake and she ejaculates.

He said: It is because she saw in her sleep that the man had intercourse with her in her vulva, so the ghusl is obligatory upon her, while the other only had intercourse with her apart from the vulva, so the ghusl is not obligatory upon her. Had he entered her while awake the ghusl would have been obligatory upon her, whether she ejaculated or did not ejaculate.


مُحَمَّدُ بْنُ عَبْدِ الْحَمِيدِ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)مَتَى يَجِبُ عَلَى الرَّجُلِ وَ الْمَرْأَةِ الْغُسْلُ فَقَالَ يَجِبُ عَلَيْهِمَا الْغُسْلُ حِينَ يُدْخِلُهُ وَ إِذَا الْتَقَى الْخِتَانَانِ فَيَغْسِلَانِ فُرُوجَهُمَا


Muḥammad b. ʿAbd al-Ḥamīd from Muḥammad b. ʿUmar b. Yazīd from Muḥammad b. ʿUdhāfir from ʿUmar b. Yazīd. He said: I asked Abū ʿAbdillāh عليه السلام when is the ghusl obligatory upon the man and the woman?

He said: It is obligatory upon them when he inserts it, and when the two circumcised parts meet, so they wash their genitals.


الْعَبَّاسُ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ رِفَاعَةَ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ سَمِعْتُهُ يَقُولُ إِنَّ سُؤْرَ الْحَائِضِ لَا بَأْسَ بِهِ أَنْ يُتَوَضَّأَ مِنْهُ إِذَا كَانَتْ تَغْسِلُ يَدَيْهَا


Al-ʿAbbās from ʿAbdullāh b. al-Mughīra from Rifāʿa b. Mūsā from Abū ʿAbdillāh عليه السلام. He said: I heard him saying that there is no harm with doing wuḍū from the remnant water (su’r) of the menstruating woman when she would wash her hands.


أَحْمَدُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)عَنِ الْمَرْأَةِ يُجَامِعُهَا الرَّجُلُ فَتَحِيضُ وَ هِيَ فِي الْمُغْتَسَلِ أَ فَتَغْتَسِلُ أَمْ لَا قَالَ قَدْ جَاءَ مَا يُفْسِدُ الصَّلَاةَ فَلَا تَغْتَسِلُ


Aḥmad from ʿAlī b. al-Ḥakam from ʿAbdullāh b. Yaḥyā al-Kāhil. He said: I asked Abū ʿAbdillāh عليه السلام about the woman who the man has intercourse with and she menstruates (after) while she is in the shower. Does she do ghusl or not?

He said: What ruins the prayer has come, so she is not to do ghusl.


الْحَسَنُ بْنُ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ(ع)أَنَّهُ نَهَى عَنِ الْقَنَازِعِ وَ الْقُصَصِ وَ نَقْشِ الْخِضَابِ وَ قَالَ إِنَّمَا هَلَكَتْ نِسَاءُ بَنِي إِسْرَائِيلَ مِنْ قِبَلِ الْقُصَصِ وَ نَقْشِ الْخِضَابِ


Al-Ḥusayn b. ʿAlī from al-Ḥusayn b. Yazīd from al-Sakūnī from Jaʿfar from his father from ʿAlī عليه السلام that he prohibited the tufts of hair (shaving part of the head and leaving part), the forelocks (al-Majlisī says it refers to a style that is similar to that of men), and painting dye.

And he said: The women of the Children of Israel were only destroyed by the forelocks and painting dye.


وَ عَنْهُ عَنْ جَعْفَرٍ عَنْ أَبِيهِ(ع)قَالَ قَالَ رَسُولُ اللَّهِ(ص)لَا يَحِلُّ لِامْرَأَةٍ إِذَا هِيَ حَاضَتْ أَنْ تَتَّخِذَ قُصَّةً وَ لَا جُمَّةً


And from him from Jaʿfar from his father عليهما السلام. He said: The Messenger of God صلى الله عليه وآله said: It is not allowed for the woman when she menstruates to take (i.e. to trim) a lock of hair or the shoulder-length hair.


مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ غِيَاثٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ(ع)قَالَ لَا تَقْضِي الْحَائِضُ الصَّلَاةَ وَ لَا تَسْجُدُ إِذَا سَمِعَتِ السَّجْدَةَ


Muḥammad b. al-Ḥusayn from Muḥammad b. Yaḥyā al-Khazzāz from Ghiyāth from Jaʿfar from his father from ʿAlī عليهم السلام. He said: The menstruating woman does not do qaḍā of the prayer and does not do sujūd when she hears the (āya of) sajda.


وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْحَاقَ بْنِ حَرِيزٍ قَالَ سَأَلَتْنِي امْرَأَةٌ مِنَّا أَنْ أَسْتَأْذِنَ لَهَا عَلَى أَبِي عَبْدِ اللَّهِ(ع)فَاسْتَأْذَنْتُ لَهَا فَدَخَلَتْ عَلَيْهِ وَ مَعَهَا مَوْلَاةٌ لَهَا فَقَالَتْ يَا أَبَا عَبْدِ اللَّهِ قَوْلُ اللَّهِ تَعَالَى زَيْتُونَةٍ لا شَرْقِيَّةٍ وَ لا غَرْبِيَّةٍ مَا عَنَى بِهَذَا قَالَ(ع)أَيَّتُهَا الْمَرْأَةُ إِنَّ اللَّهَ لَمْ يَضْرِبِ الْأَمْثَالَ لِلشَّجَرِ إِنَّمَا ضَرَبَ الْأَمْثَالَ لِبَنِي آدَمَ سَلِي عَمَّا تُرِيدِينَ قَالَتْ أَخْبِرْنِي عَنِ اللَّوَاتِي مَعَ اللَّوَاتِي مَا حَدُّهُنَّ فِيهِ قَالَ حَدُّ الزِّنَاءِ إِنَّهُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ أُتِيَ بِهِنَّ فَأُلْبِسْنَ مُقَطَّعَاتٍ مِنْ نَارٍ وَ قُنِّعْنَ بِمَقَانِعَ مِنْ نَارٍ وَ سُرْوِلْنَ مِنَ النَّارِ وَ أُدْخِلَ فِي أَجْوَافِهِنَّ إِلَى رُءُوسِهِنَّ أَعْمِدَةٌ مِنْ نَارٍ وَ يُقْذَفُ بِهِنَّ فِي النَّارِ أَيَّتُهَا الْمَرْأَةُ إِنَّ أَوَّلَ مَنْ عَمِلَ هَذَا الْعَمَلَ قَوْمُ لُوطٍ فَاسْتَغْنَى الرِّجَالُ بِالرِّجَالِ فَبَقِيَ النِّسَاءُ بِغَيْرِ رِجَالٍ فَفَعَلْنَ كَمَا فَعَلَ رِجَالُهُنَّ قَالَتْ أَصْلَحَكَ اللَّهُ مَا تَقُولُ فِي الْمَرْأَةِ تَحِيضُ فَتَجُوزُ أَيَّامُ حَيْضِهَا قَالَ إِنْ كَانَ أَيَّامُ حَيْضِهَا دُونَ عَشَرَةِ أَيَّامٍ اسْتَظْهَرَتْ بِيَوْمٍ وَاحِدٍ قَالَ ثُمَّ هِيَ مُسْتَحَاضَةٌ قَالَتْ فَإِنِ اسْتَمَرَّ بِهَا الدَّمُ الشَّهْرَ وَ الشَّهْرَيْنِ وَ الثَّلَاثَةَ كَيْفَ تَصْنَعُ بِالصَّلَاةِ قَالَ تَجْلِسُ أَيَّامَ حَيْضِهَا ثُمَّ تَغْتَسِلُ لِكُلِّ صَلَاتَيْنِ قَالَتْ فَإِنَّ أَيَّامَ حَيْضِهَا يَخْتَلِفُ عَلَيْهَا فَيَتَقَدَّمُ الْحَيْضُ الْيَوْمَ وَ الْيَوْمَيْنِ وَ الثَّلَاثَةَ وَ يَتَأَخَّرُ مِثْلَ ذَلِكَ فَمَا عِلْمُهَا بِهِ قَالَ إِنَّ دَمَ الْحَيْضِ لَيْسَ بِهِ خَفَاءٌ هُوَ دَمٌ حَارٌّ لَهُ حُرْقَةٌ وَ دَمُ الِاسْتِحَاضَةِ دَمٌ فَاسِدٌ بَارِدٌ قَالَ فَالْتَفَتَتْ إِلَى مَوْلَاتِهَا فَقَالَتْ أَ تَرَيْنَهُ كَانَ امْرَأَةً مَرَّةً


And from him from ʿAlī b. al-Ḥakam from Isḥāq b. Ḥarīz. He said: A woman from us asked me that I ask permission for her (to enter) upon Abū ʿAbdillāh عليه السلام. I sought permission for her, so she entered upon him and there was a clientess of hers with her.

She said: O Abū ʿAbdillāh عليه السلام, the saying of God تعالى “An olive neither eastern nor western” (24:35), what did He mean by that?

He عليه السلام said: O woman, God did not strike the examples for the trees, He only struck the examples for the children of Adam, ask about what you want.

She said: Inform me about those (fem.) with those (i.e. women who commit lesbian intercourse), what is their ḥadd in it?

He said: The ḥadd of fornication. When it shall be the Day of the Resurrection they shall be brought and made to wear cut garments of fire, and veiled with veils of fire, and made to wear pants of fire. And a pillar of fire will enter in their abdomens to their heads, and cast them in the Fire. O woman, the first who did this act was the people of Lot. The men were satisfied by the men, and the women remained without men. So they did as their men did.

She said: May God make you prosper, what do you say regarding the woman who menstruates, and she passes the days of her menstruation (i.e. she continues menstruating after her days have passed)?

He said: If the days of her menstruation were less than ten days, she waits for one day. He said: Then she is a mustaḥāḍa (a woman undergoing istiḥāḍa, irregular bleeding).

She said: So if the blood continues with her for a month or two months or three, how is she to act for prayer?

He said: She sits (i.e. refrains from prayer) for the days of her menstruation, then she does ghusl for every two prayer.

She said: So if the days of her menstruation vary upon her, and the menstruation moves forward a day or two days or three, and it delays the like of that, what is her perception of it (i.e. what does she do in such a case)?

He said: The blood of menstruation does not have obscurity, it is a hot blood that has a burning. And the blood of istiḥāḍa is a rancid, cold blood.

He said: So she turned to her clientess, and said: Do you see him, he was a woman once!?


عَلِيُّ بْنُ السِّنْدِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ(ع)قَالَ إِذَا حَاضَتِ الْمَرْأَةُ وَ هِيَ جُنُبٌ أَجْزَأَهَا غُسْلٌ وَاحِدٌ


ʿAlī b. al-Sindī from Ḥammād b. ʿĪsā from Ḥarīz from Zurāra from Abū Jaʿfar عليه السلام. He said: When the woman menstruates while she is junub, a single ghusl suffices her.


أَحْمَدُ عَنِ الْحُسَيْنِ عَنِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ(ع)عَنِ الرَّجُلِ يُجَامِعُ الْمَرْأَةَ فَتَحِيضُ قَبْلَ أَنْ تَغْتَسِلَ مِنَ الْجَنَابَةِ قَالَ غُسْلُ الْجَنَابَةِ عَلَيْهَا وَاجِبٌ


Aḥmad b. al-Ḥusayn from al-Ḥasan from Zurʿa from Samāʿa. He said: I asked him عليه السلام about the man who has intercourse with the woman, and she menstruates prior to doing ghusl from the janāba?

He said: The ghusl of janāba is obligatory upon her.


إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ(ع)أَنَّ عَلِيّاً(ع)كَانَ لَا يَرَى بَأْساً بِدَمِ مَا لَمْ يُذَكَّ يَكُونُ فِي الثَّوْبِ فَيُصَلِّي فِيهِ الرَّجُلُ يَعْنِي دَمَ السَّمَكِ


Ibrāhīm b. Hāshim from al-Nawfalī from al-Sakūnī from Jaʿfar from his father from his fathers عليهم السلام that ʿAlī عليه السلام did not regard there to be harm with the blood of what is not slaughtered being on the garment, so the man prays in it – meaning the blood of fish.


مُوسَى بْنُ عُمَرَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)عَنْ بَوْلِ الْخَشَاشِيفِ يُصِيبُ ثَوْبِي فَأَطْلُبُهُ فَلَا أَجِدُهُ قَالَ اغْسِلْ ثَوْبَكَ


Mūsā b. ʿUmar from one of his companions from Dāwud al-Raqqī. He said: I asked Abū ʿAbdillāh عليه السلام about the urine of bats coming in contact with my garment, so I look for it but do not find it.

He said: Wash your garment.


عَلِيُّ بْنُ السِّنْدِيِّ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ(ع)عَنْ رَجُلٍ يَكُونُ مَعَهُ أَهْلُهُ فِي السَّفَرِ فَلَا يَجِدُ الْمَاءَ يَأْتِي أَهْلَهُ فَقَالَ مَا أُحِبُّ أَنْ يَفْعَلَ ذَلِكَ إِلَّا أَنْ يَكُونَ شَبِقاً أَوْ يَخَافُ عَلَى نَفْسِهِ قُلْتُ يَطْلُبُ بِذَلِكَ اللَّذَّةَ قَالَ هُوَ حَلَالٌ قُلْتُ فَإِنَّهُ رُوِيَ عَنِ النَّبِيِّ(ص)أَنَّ أَبَا ذَرٍّ سَأَلَهُ عَنْ هَذَا فَقَالَ ائْتِ أَهْلَكَ تُؤْجَرُ فَقَالَ يَا رَسُولَ اللَّهِ وَ أُوجَرُ فَقَالَ كَمَا أَنَّكَ إِذَا أَتَيْتَ الْحَرَامَ أُزِرْتَ فَكَذَلِكَ إِذَا أَتَيْتَ الْحَلَالَ أُجِرْتَ فَقَالَ أَ لَا تَرَى أَنَّهُ إِذَا خَافَ عَلَى نَفْسِهِ فَأَتَى الْحَلَالَ أُجِرَ


ʿAlī b. al-Sindī from Ṣafwān from Isḥāq b. ʿAmmār. He said: I asked Abū Ibrāhīm عليه السلام about a man whose wife is with him in travel, and he does not find water, can he have intercourse with his wife?

He said: I do not like for him to do that unless he is lustful or fears for himself.

I said: He seeks pleasure by that.

He said: It is lawful (ḥalāl).

I said: It is narrated from the Prophet صلى الله عليه وآله that Abū Dharr asked him about this. He said: Come to your wife, you will be rewarded. (Abū Dharr) said: O Messenger of God, and I will be rewarded? So he said: As when you come to the forbidden (al-ḥarām) you are condemned/despised, so likewise when you come to the lawful you are rewarded.

So he said: Indeed you see that when he feared for himself, so he came to the lawful, he is rewarded.


الْعُبَيْدِيُّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)عَنِ الرَّجُلِ يُجْنِبُ فِي السَّفَرِ فَلَا يَجِدُ إِلَّا الثَّلْجَ أَوْ مَاءً جَامِداً قَالَ هُوَ بِمَنْزِلَةِ الضَّرُورَةِ يَتَيَمَّمُ وَ لَا أَرَى أَنْ يَعُودَ إِلَى هَذِهِ الْأَرْضِ الَّتِي تُوبِقُ دِينَهُ


al-ʿUbaydī from Ḥammād b. ʿĪsā from Ḥarīz from Muḥammad b. Muslim. He said: I asked Abū ʿAbdillāh عليه السلام about the man who becomes junub in travel, and does not find but snow/ice or frozen water.

He said: He is with the status of exigency, he does tayammum. And I do not regard that he go back to this land that ruins his religion.


مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا(ع)أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يُقِيمُ بِالْبِلَادِ الْأَشْهُرَ لَيْسَ فِيهَا مَاءٌ مِنْ أَجْلِ الْمَرَاعِي وَ صَلَاحِ الْإِبِلِ قَالَ لَا


Muḥammad b. al-Ḥusayn from Ṣafwān from al-ʿAlā from Muḥammad from one of the two of them عليهما السلام about the man who stays in the country for months, there being no water in it due to the pastures and the well-being of the camels.

He said: No.


وَ عَنْهُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مِسْكِينٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ قِيلَ يَا رَسُولَ اللَّهِ إِنَّ فُلَاناً أَصَابَتْهُ جَنَابَةٌ وَ هُوَ مَجْدُورٌ فَغَسَّلُوهُ فَمَاتَ قَالَ قَتَلُوهُ أَلَّا يَمَّمُوهُ أَلَّا سَأَلُوا إِنَّ شِفَاءَ الْعِيِّ السُّؤَالُ


And from him from Ibn Abī ʿUmayr from Muḥammad b. Miskīn and other than him from Abū ʿAbdillāh عليه السلام. He said: It was said: O Messenger of God, janāba afflicted so-and-so while he had smallpox. So they gave him ghusl and he died.

He said: They killed him. Why did they not give him tayammum? Why did they not ask? The cure for the helpless is to ask.


وَ عَنْهُ عَنْ عُثْمَانَ عَنْ مُعَاوِيَةَ بْنِ شُرَيْحٍ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ(ع)وَ أَنَا عِنْدَهُ فَقَالَ يُصِيبُنَا الدَّمَقُ وَ الثَّلْجُ وَ نُرِيدُ أَنْ نَتَوَضَّأَ فَلَا نَجِدُ مَاءً إِلَّا جَامِداً فَكَيْفَ أَتَوَضَّأُ أَدْلُكُ بِهِ جِلْدِي قَالَ نَعَمْ


And from him from ʿUthmān from Muʿāwiya b. Shurayḥ. He said: A man asked Abū ʿAbdillāh عليه السلام while I was with him. So he said: The snow-storm and ice/snow befall us, and we want to do wuḍū. So we do not find but solid water (e.g. ice). So how do I do wuḍū, (do) I rub my skin with it?

He said: Yes.


عَلِيُّ بْنُ السِّنْدِيِّ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ(ع)قَالَ سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى رَكْعَةً عَلَى تَيَمُّمٍ ثُمَّ جَاءَ رَجُلٌ وَ مَعَهُ قِرْبَتَانِ مِنْ مَاءٍ قَالَ يَقْطَعُ الصَّلَاةَ وَ يَتَوَضَّأُ ثُمَّ يَبْنِي عَلَى وَاحِدَةٍ


ʿAlī b. al-Sindī from Ḥammād from Ḥarīz from Zurāra from Abū Jaʿfar عليه السلام. He said: I asked him about a man who prayed a rakʿa upon tayammum, then a man came and he had two skin bottles of water with him.

He said: He breaks the prayer and does wuḍū, then he builds upon the one (rakʿa).


الْحُسَيْنُ بْنُ الْحَسَنِ اللُّؤْلُؤِيُّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَبْدِ اللَّهِ بْنِ عَاصِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ(ع)وَ سُئِلَ عَنْ رَجُلٍ تَيَمَّمَ وَ قَامَ فِي الصَّلَاةِ فَأُتِيَ بِمَاءٍ قَالَ إِنْ كَانَ رَكَعَ فَلْيَمْضِ فِي صَلَاتِهِ وَ إِنْ لَمْ يَكُنْ رَكَعَ فَلْيَنْصَرِفْ وَ لْيَتَوَضَّأْ وَ لْيُصَلِّ


Al-Ḥusayn b. al-Ḥasan al-Lu’lu’ī from Jaʿfar b. Bashīr from ʿAbdullāh b. ʿĀṣim. He said: I heard Abū ʿAbdillāh عليه السلام and he was asked about a man who did tayammum and rose up in prayer, and (then) he was brought water.

He said: If he has done rukūʿ, then he is to continue in his prayer. And if he has not done rukūʿ, then he is to depart (i.e. break his prayer), and do wuḍū and pray.


مُحَمَّدُ بْنُ أَحْمَدَ الْعَلَوِيُّ عَنِ الْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى(ع)قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ الْجُنُبِ أَوْ عَلَى غَيْرِ وُضُوءٍ لَا يَكُونُ مَعَهُ مَاءٌ وَ هُوَ يُصِيبُ ثَلْجاً وَ صَعِيداً أَيُّهُمَا أَفْضَلُ أَ يَتَيَمَّمُ أَوْ يَتَمَسَّحُ بِالثَّلْجِ وَجْهَهُ قَالَ الثَّلْجُ إِذَا بَلَّ رَأْسَهُ وَ جَسَدَهُ أَفْضَلُ فَإِنْ لَمْ يَقْدِرْ عَلَى أَنْ يَغْتَسِلَ بِهِ فَلْيَتَيَمَّمْ


Muḥammad b. Aḥmad al-ʿAlāwī from al-ʿAmrakī from ʿAlī b. Jaʿfar from his brother Mūsā عليه السلام. He said: I asked him about the man who is junub or who does not have wuḍū, there is no water with him, and he comes by snow/ice and earth. Which of them is better, that he do tayammum or that he wipe his face with the snow/ice?

He said: The snow/ice when it moistens his face and his body is better. And if he is not able to do ghusl with it, then he is to do tayammum.


أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْحَسَنِ(ع)فِي طِينِ الْمَطَرِ أَنَّهُ لَا بَأْسَ بِهِ أَنْ يُصِيبَ الثَّوْبَ ثَلَاثَةَ أَيَّامٍ إِلَّا أَنْ يَعْلَمَ أَنَّهُ قَدْ نَجَّسَهُ شَيْءٌ بَعْدَ الْمَطَرِ وَ إِنْ أَصَابَهُ بَعْدَ ثَلَاثَةِ أَيَّامٍ غَسَلَهُ فَإِنْ كَانَ الطَّرِيقُ نَظِيفاً لَمْ يَغْسِلْهُ


Aḥmad b. Muḥammad from Muḥammad b. Ismāʿīl b. Bazīʿ from one of his companions from Abū al-Ḥasan عليه السلام regarding the mud of rain, that there is no harm with it coming in contact with the garment for three days unless it is known that something after the rain had made it impure. So if it comes in contact with it after three days, it is washed. And if the road was clean it is not washed.


عَلِيُّ بْنُ السِّنْدِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ(ع)إِنَّ عِيسَى بْنَ أَعْيَنَ شَكَّ فِي الصَّلَاةِ فَيُعِيدُهَا فَقَالَ هَلْ شَكَّ فِي الزَّكَاةِ فَيُعْطِيهَا مَرَّتَيْنِ


ʿAlī b. al-Sindī from Ḥammād b. ʿĪsā from Ḥusayn b. al-Mukhtār from Abū Baṣīr. He said: I said to Abū ʿAbdillāh عليه السلام that ʿĪsā b. Aʿyan doubted in the prayer so he repeats it.

He said: Did he doubt in the zakāt and so give it twice?


أَحْمَدُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ الْفَرَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ قَالَ لَهُ رَجُلٌ مِنْ أَصْحَابِنَا إِنَّهُ رُبَّمَا اشْتَبَهَ عَلَيْنَا الْوَقْتُ فِي يَوْمِ غَيْمٍ فَقَالَ تَعْرِفُ هَذِهِ الطُّيُورَ الَّتِي عِنْدَكُمْ بِالْعِرَاقِ يُقَالُ لَهُ الدُّيُوكُ قَالَ نَعَمْ قَالَ فَإِذَا ارْتَفَعَتْ أَصْوَاتُهَا وَ تَجَاوَبَتْ فَعِنْدَ ذَلِكَ فَصَلِّ


Aḥmad from Ibn Abī ʿUmayr from Abū ʿAbdullāh al-Farrā from Abū ʿAbdillāh عليه السلام. He said: A man from our companions said to him that sometimes the time (for prayer) is unclear to him in a cloudy day.

He said: Do you recognize these birds that are with you in Iraq, which are called roosters (al-duyūk)?

(The man) said: Yes.

He said: When their voices raise and reverberate, then at that pray.


مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ زُرَارَةُ قَالَ أَبُو جَعْفَرٍ(ع)إِنَّمَا يُكْرَهُ أَنْ يَجْمَعَ بَيْنَ السُّورَتَيْنِ فِي الْفَرِيضَةِ فَأَمَّا فِي النَّافِلَةِ فَلَا بَأْسَ


Muḥammad b. al-Ḥusayn from Ṣafwān from ʿAbdullāh b. Bukayr from Zurāra. Zurāra said: Abū Jaʿfar عليه السلام said: It is only disliked to combine two sūras in the obligatory prayer (al-farīḍa), but as to the recommended prayer (al-nāfila) then there is no harm.


وَ عَنْهُ عَنِ الْحُسَيْنِ عَنِ الْقَرَوِيِّ عَنْ أَبَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ(ع)أَقْرَأُ سُورَتَيْنِ فِي رَكْعَةٍ قَالَ نَعَمْ قُلْتُ أَ لَيْسَ يُقَالُ أَعْطِ كُلَّ سُورَةٍ حَقَّهَا مِنَ الرُّكُوعِ وَ السُّجُودِ فَقَالَ ذَلِكَ فِي الْفَرِيضَةِ فَأَمَّا فِي النَّافِلَةِ فَلَيْسَ بِهِ بَأْسٌ


And from him from al-Ḥusayn from al-Qarawī from Abān from ʿUmar b. Yazīd. He said: I said to Abū ʿAbdillāh عليه السلام: (Can) I recite two sūras in (one) rakʿa?

He said: Yes.

I said: Is it not said to give every sūra its right from the rukūʿ and the sujūd?

He said: That is in the obligatory prayer. However in the recommended prayer then there is no harm with it.


الْعَبَّاسُ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ لَا سَهْوَ عَلَى مَنْ أَقَرَّ عَلَى نَفْسِهِ بِسَهْوٍ


al-ʿAbbās from ʿAbdullāh b. al-Mughīra from Samāʿa from Abū Baṣīr from Abū ʿAbdillāh عليه السلام. He said: There is no sahw (i.e. forgetfulness in the prayer) upon someone who confirms sahw upon himself.


يَعْقُوبُ بْنُ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ إِذَا هُوَ شَكَّ بَعْدَ مَا صَلَّى فَلَمْ يَدْرِ ثَلَاثاً صَلَّى أَوْ أَرْبَعاً وَ كَانَ يَقِينُهُ حِينَ انْصَرَفَ أَنَّهُ قَدْ أَتَمَّ لَمْ يُعِدْ وَ كَانَ حِينَ انْصَرَفَ أَقْرَبُ مِنْهُ لِلْحِفْظِ بَعْدَ ذَلِكَ


Yaʿqūb b. Yazīd from Ibn Abī ʿUmayr from Muḥammad b. Muslim from Abū ʿAbdillāh عليه السلام. He said: When he doubts after he has prayed, so he does not know whether he prayed three (rakʿa) or four, and when he departed (i.e. finished his prayer) his certainty was that he had completed, he does not repeat. And when he departed he was closer to it for preserving after that.


الْعَبَّاسُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ قَالَ ذَكَرْتُ لِأَبِي عَبْدِ اللَّهِ(ع)السَّهْوَ فَقَالَ وَ يَنْفَلِتُ مِنْ ذَلِكَ أَحَدٌ رُبَّمَا أَقْعَدْتُ الْخَادِمَ خَلْفِي عَلَيَّ يَحْفَظُ صَلَاتِي


al-ʿAbbās from Ḥammād b. ʿĪsā from Ribʿī b. ʿAbdullāh from al-Fuḍayl. He said: I mentioned sahw to Abū ʿAbdillāh عليه السلام.

He said: Does anyone escape from that? Sometimes I have the servant sit behind me to preserve my prayer.


تمت الأحاديث المنتزعة من كتاب نوادر المصنف


(Thus) is completed the extracted ahadith from the book Nawadir al-Mūsānnaf.