Uyun Akhbar, Al-Reza: The Source of Traditions on Imam Ridha' (A.S.) Volume 1

Uyun Akhbar, Al-Reza: The Source of Traditions on Imam Ridha' (A.S.) 7%

Uyun Akhbar, Al-Reza: The Source of Traditions on Imam Ridha' (A.S.) Author:
Translator: Dr. Ali Peiravi
Publisher: Ansariyan Publications – Qum
Category: Imam al-Reza
ISBN: 964-438-789-9

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Uyun Akhbar, Al-Reza: The Source of Traditions on Imam Ridha' (A.S.)

Uyun Akhbar, Al-Reza: The Source of Traditions on Imam Ridha' (A.S.) Volume 1

Author:
Publisher: Ansariyan Publications – Qum
ISBN: 964-438-789-9
English

Uyun Akhbar Ar-Ridha Volume 1

The Source Of Traditions On Imam Ridha’ (A.S.)

This is the first volume of the book Uyun Akhbar Ar-Ridha, which is not only a detailed account of the Biography of our Eighth Imam Abul Hassan Ali ibni Musa AR-Ridha a.s. and a narration of the life-story of the Imam AS’ but it gives an insight into the erudition and holiness of the Imam AS. and the narration of His ahadith which has gone down in history as “Al-Silsilatul Dhahabiyyah” (The Golden Chain) that is transmitted from Imam to Imam from The Prophet SAWW. The text is divided into thirty chapters, each of which treats a certain topic related to the Imam AS. Chapter One gives a rationale of the name Ar-Ridha. The book describes Imam Ar-Ridha’'s appointment to Imamah by his father. It carries detailed accounts of the debates that took place on the Infallibility of prophets and the legitimacy of the immediate successorship of Imam Ali AS in which Ma’moon also argued in favor of Imam Ali AS’ legitimate immediate succession after The Prophet SAWW. The Imam AS brilliant expose on Imamah and the difference between ‘itrah’ and ‘ummah’ are recorded in this book.

Author(s): Shaykh as-Saduq

Translator(s): Dr. Ali Peiravi

Publisher(s): Ansariyan Publications - Qum

WWW.ALHASSANAIN.ORG/ENGLISH

Table of Contents

Dedication 6

Translator’s Foreword 7

Master Of The Shrine9

Shrine Of The Master10

A Residence Short-Lived 11

About The Author12

A Brief Bibliography Of The Author12

His Nobility as Expressed by Noble Religious Scholars12

His Trips13

The Birth of the Author - May God Have Mercy upon Him 14

The Death of the Author and His Shrine15

A Demonstration of his Nobility 15

Notes15

The Author’s Foreword 16

Note16

Chapter 1: Why Is Ali Ibn Musa (a.s.) Called Al-Ridha’17

1- بابُ العِلَّةِ الَّتِي مِنْ أَجْلِها سُمِّيَ عَلِيِّ بْنِ مُوسَى ‏عَلَيْهِمَا السَّلاَمُ «الرِّضا» 17

Notes18

Chapter 2: Traditions About Imam Al-Ridha’'s Mother And Her Name19

2- بابُ ما جاءَ فِي اُمِّ الرِّضا عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ وَاِسْمِها19

Notes23

Chapter 3: On The birthdate of Imam Al-Ridha’(a.s.)25

3- بابُ فِي ذِكْرِ مَوْلِد الرِّضا عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ‏25

Notes27

Chapter 4: On Imam Al-Kazim's (a.s.) Clear Appointment of Imam Al-Ridha’ (a.s.)29

4- بابُ نَصُّ أَبي الحَسَن مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ عَلَى اِبْنِهِ الرِّضا عَلِىِّ بْنِ مُوسَى بْنِ جَعْفَر عَلَيْهِمُ السَّلاَمُ بِالإِمامَة وَالوَصِيَّةِ29

Notes46

Chapter 5: On Musa Ibn Ja'far's Will47

5- بابُ نُسْخَةُ وَصِيَّة مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ‏47

Notes54

Chapter 6: On Proofs of Divine Leadership Of Al-Ridha’ (a.s.) Among The Twelve Imams (a.s.)55

6- بابُ النصوص عَلَى الرِّضا عَلَيْهِ السَّلامُ بِالإِمامَة فِي جُمْلَة الأَئِمَّةِ الاثني عَشَر عَلَيْهِ السَّلامُ55

Notes92

Chapter 7: On Traditions About Musa Ibn Ja’far (a.s.), Harun Ar-Rashid And Musa Ibn Al-Mahdi95

7- بابُ جُمَلٍ مِنْ أَخْبارِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلامُ‏ مَعَ هارُونَ الرَّشِيدِ وَمَعَ مُوسَى بْنِ الْمَهْدِيِ‏ 95

Notes127

Chapter 8: Traditions on the Death of Abi Ibrahim Musa Ibn Ja’far Ibn Muhammad Ibn Ali Ibn Al-Husayn (a.s.)129

8- بابُ الأَخْبارِ الَّتِي رُوِيَتْ فِي صِحَّةِ وَفاةِ أَبي إِبْراهيمَ‏ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ الحُسَيْنِ‏ عَلَيْهِ السَّلامُ‏129

Notes144

Chapter 9: The Descendants Of God's Prophet (S) Said To Have Been Killed By Ar-Rashid In One Night After Poisoning Musa Ibn Ja'far (a.s.) - Besides Those Killed By Others145

9- بابُ ذِكرِ مَن قَتَلَهُ الرَّشِيدُ مِن أَوْلادِ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بَعْد قَتلِهِ‏ لِمُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ بِالسَّمِّ لَيْلَةٍ واحِدَةٍ سِوى‏ مَن قَتَلَ مِنْهُمْ‏ فِي سائِرِ الأَيَّامِ وَاللَّيالِي‏ 145

Notes149

Chapter 10: On Reasons For The Formation Of The Waqifites150

10- بابُ السَبَبِ الَّذِي قِيلَ مِن أَجَلِهِ بِالْوَقْفِ عَلَى مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلامُ‏150

Notes151

Chapter 11: On Traditions From Al-Ridha’ About Unity 152

11- بابُ ما جاءَ عَنِ الرِّضا عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ مِنَ الأَخْبارِ فِي التّوَحِيدِ 152

Imam Al-Ridha’’s Sermon on the Unity of God 202

Notes208

Chapter 12: A Session of Al-Ridha’ (a.s.)’s Debate With The Prominent Theologians From Among The Rhetoricians And The Various Religions210

12- بابُ ذكر مَجْلِسَ الرِّضا عَلَيْهِ السَّلامُ ‏مَعَ أَهْل الأَديان‏ وَأَصْحاب المَقالات فِي التَّوحِيد عِنْدَ الْمَأمُون‏ 210

Notes244

Chapter 13: A Session in the Presence of Al-Ma’mun of Al-Ridha’’s Debate On Unity With Soleiman Al-Marwazi - The Theologian From Khorasan 245

13- بابُ فِي ذكر مَجْلِسَ الرِّضا عَلَيْهِ السَّلامُ مَعَ سُلَيْمان المَرْوَزِىُ‏ مُتكَلِّمِ خُراسان عِنْدَ المَأمُون فِي التَّوحيدِ 245

Notes263

Chapter 14: Another Session of Al-Ridha’ (a.s.) and Al-Ma’mun 264

14- بابُ ذِكرِ مَجْلِس آخَرَ لِلرِّضا عَلَيْهِ السَّلامُ عِنْدَ الْمَأمُونِ مَعَ أَهْلِ المِلَلِ‏ وَالمَقالات وَما أَجابَ بِهِ مُحَمَّدِ بْنِ الجَهْمِ فِي عِصمَةِ الأَنْبِياءِ عَلَيْهِمُ السَّلاَمُ‏264

Notes269

Chapter 15: Another Session with Al-Ridha’ (a.s.) and Al-Ma’mun on the Infallibility of the Prophets271

15- بابُ ذِكرِ مَجْلِسَ آخَرَ لِلرِّضا عَلَيْهِ السَّلامُ عِنْدَ الْمَأمُونَ فِي عِصمَةِ الأَنْبِياءِ عَلَيْهِمُ السَّلاَمُ‏271

Notes285

Chapter 16: Al-Ridha’'s Words on the People of the Ditch 287

16- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ من حَدِيث أَصْحاب الرس 287

Notes292

Chapter 17: Imam Al-Ridha’'s Words On The Interpretation Of The Almighty God's Words, ‘And We Ransomed Him With A Momentous Sacrifice293

17- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي تَفسِير قَوْلَ اللَّه عَزَّ وَجَلَّ (وَفَدَيناهُ بِذِبحٍ عَظِيمٍ)‏293

Notes294

Chapter 18:On Imam Al-Ridha’'s Views On The Prophet's Statement, “I Am The Son Of The Two Offerings”295

18- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي قَوْلَ النَّبِي‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: (أَنَا ابْنِ الذبيحين)‏295

Notes298

Chapter 19: On Al-Ridha’'s Words On The Sign Of The Imam 299

19- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي عَلاماتِ الإِمام‏299

Notes302

Chapter 20: On What Al-Ridha’ (a.s.) Has Said Regarding Divine Leadership, Its Nobilities And The Rank Of The Divine Leader303

20- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي وَصفِ الإِمامَة وَالإِمام وَذِكرِ فَضْلِ الإِمام وَرُتبَتِهِ‏303

Notes312

Chapter 21: Al-Ridha’’s Words on the Marriage of the Blessed Lady Fatima (a.s.)314

21- بابُ ما جاءَ عَنِ الرِّضا فِي تَزوِيجِ فاطِمَة عَلَيْهَا السَّلاَمُ‏314

Note318

Chapter 22: On What Al-Ridha’ (a.s.) Said About Faith That Is Recognition Of Paradise, Verbal Confession And Physical Action 319

22- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي الإِيمانِ وَأَنَّهُ مَعْرِفَةٌ بِالجَنانِ‏ وَإِقْرارٌ بِاللِّسان وَعَمَلٌ بِالأَركانِ‏ 319

Chapter 23: On Al-Ridha’’s Debates With Al-Ma’mun Regarding The Difference Between Family (Itra) And Nation 323

23- بابُ ذِكرِ مَجْلِسَ الرِّضا عَلَيْهِ السَّلامُ مَعَ الْمَأمُونَ فِي الفَرْقِ بَيْنَ العِتْرَةِ وَالاُمَّةِ323

Notes340

Chapter 24: On Al-Ridha’’s Words about the Man from Syria and His Questions from the Commander of the Faithful (a.s.) in the Kufa Mosque342

24- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ مِن خَبَر الشَّامِيِ‏ وَما سَأَلَ عَن أَمِيرِ الْمُؤْمِنين‏ عَلَيْهِ السَّلامُ فِي جامِعِ الكُوفَةِ342

Notes353

Chpater 25: On What Is Narrated By Al-Ridha’ (a.s.) About Zayd Ibn Ali357

25- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي زَيْد بْنِ عَلِى‏ عَلَيْهِ السَّلامُ‏357

Notes363

Chapter 26: On Rare Traditions From Al-Ridha’ About Various Issues364

26- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ مِنَ الأَخْبارِ النَّادِرَةِ فِي فُنُونِ شَتّى‏ 364

Notes380

Chapter 27: On What Al-Ridha’ (a.s.) Said About Harut And Marut382

27- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي هارُوتِ وَمارُوتِ‏ 382

Notes389

Chapter 28: On Various Traditions from Imam Ali Ibn Musa Al-Ridha’ (a.s.)390

28- بابُ فِيما جاءَ عَنْ الإِمام عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ مِنَ الأَخْبارِ المُتَفَرِّقَةٍ390

Notes449

Chapter 29: What Has Been Narrated from Al-Ridha’ (a.s.) on the Characteristics of the Prophet (S)452

29- بابَ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي صِفَةِ النَّبِي‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ‏452

Notes458

Chapter 30: Various Traditions From Al-Ridha’ (a.s.)459

30- بابُ فِيما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ مِنَ الأَخْبارِ المَنثُورَة459

Notes494

Dedication

We dedicate this work to both of our parents to whom we are greatly indebted - our fathers: the late Mr. Muhammad Mehdi Peiravi, and Mr. Charles Henry Morgan. We also pray for the blessing of our mothers Mrs. Talat Sheikh Peiravi and Mrs. Betty June Morgan whom our children and we love and are still under their spiritual protection and loving support.

Dr. Ali Peiravi

Ms. Lisa Zaynab Morgan

ali_peiravi@yahoo.com

Translator’s Foreword

I thank God the Almighty for the opportunity granted to me to undertake the preparation of this two volume book - The Source Of Traditions On Imam Ridha’ (a.s.) or Uyun Akhbar Al-Ridha’ - after the successful completion of An Anthology Of Islamic Poetry Vol.1; Imam Ridha’’s Pilgrimage Procedures And Prayers; A Divine Perspective On Rights; The Complete Edition Of The Treatise On Rights; Mishkat Ul-Anwar Fi Ghurar Il-Akhbar and The Islamic Family Structure. The present work has been compiled by Sheikh Sadooq and covers the major traditions about the life, the decrees, the arguments, the writings and the sayings of Imam Musa ibn Ja’far (al-Kazim) (a.s.) and Imam Ali ibn Musa Al-Ridha’ (a.s.). The book mainly focuses on Imam Ali ibn Musa Al-Ridha’ (a.s.). However, it covers much of what happened to his father (a.s.), as that affected him. I have translated this work from Arabic into English for the interested readers. Regarding the references to the Holy Quran's verses, I have exactly cited them for coherency using an available translation of the Quran into English by Mr. Abdullah Yusuf Ali - may God reward him. The translation of the Holy Quran that I used is the following:

The Holy Quran

Text, Translation, Commentary and Notes Large Size (1 Volume)

Abdullah Yusuf Ali (English & Arabic).

First of all, I thank God for His help in granting the health, the strength, and the sustenance to undertake and complete this tremendously difficult task. May He accept it as a minor service.

I have relied on many sources of reference materials in completing this tremendous task. I am indebted to all those sources which I cannot name one by one. I am also indebted to my dear wife for her careful editing of the work which has added a lot of value to it. I am also indebted to Ansariyan Publications for patiently supporting this work and completing the final typesetting of the book.

I warmly welcome any suggestions made by the readers that might help me become informed about my errors and shortcomings, and help me improve future works.

As there are many references to the names of the Divine Leaders in this book, I have listed them in order here so that the reader can refer to this list whenever needed:

1- Imam Ali (a.s.): The Commander of the Faithful - Ali ibn Abi Talib (a.s.)

2- Imam Al-Hassan (a.s.): Al-Hassan ibn Ali ibn Abi Talib (a.s.)

3- Imam Al-Husayn (a.s.): Al-Husayn ibn Ali ibn Abi Talib (a.s.)

4- Imam As-Sajjad (a.s.): Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

5- Imam Al-Baqir (a.s.): Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

6- Imam As-Sadiq (a.s.): Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

7- Imam Al-Kazim (a.s.): Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

8- Imam Al-Ridha’ (a.s.): Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

9- Imam Al-Jawad (a.s.): Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

10- Imam Al-Naqi (a.s.): Ali ibn Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

11- Imam At-Taqi (a.s.): Al-Hassan ibn Ali ibn Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

12- Imam Al-Mahdi (a.s.): Muhammad ibn Al-Hassan ibn Ali ibn Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.).

I have also listed them in order in the form they appear in Tradition No. 6-1 recorded on a silvery-white pearl brilliant sheet of paper in the hands of the Blessed Lady Fatima (a.s.):

1- Abul Hassan Ali ibn Abi Talib al-Murtadha (Imam Ali) whose mother is Fatima - the daughter of Asad ibn Hashem ibn Abd Manaf

2- Abu Muhammad Al-Hassan ibn Ali al-Barr, whose mother is (the Blessed Lady) Fatima - the daughter of Muhammad

3- Abu Abdullah Al-Husayn ibn Ali At-Taqi whose mother is (the Blessed Lady) Fatima - the daughter of Muhammad

4- Abu Muhammad Ali ibn Al-Husayn al-Adl whose mother is Shahr Banu - the daughter of Yazd Gird

5- Abu Ja’far Muhammad ibn Ali Al-Baqir whose mother is Umm Abdullah - the daughter of Al-Hassan ibn Ali ibn Abi Talib

6- Abu Abdullah Ja’far ibn Muhammad As-Sadiq whose mother is Umm Farwa - the daughter of Al-Qasim ibn Muhammad ibn Abi Bakr

7- Abu Ibrahim Musa ibn Ja’far whose mother is a slave maid called Hamidah al-Mosaf’fat

8- Abul Hassan Ali ibn Musa Al-Ridha’ (a.s.) whose mother is a slave maid called Najma

9- Abu Ja’far Muhammad ibn Ali al-Zak’ki whose mother is a slave maid called Khayzaran

10- Abul Hassan Ali ibn Muhammad Al-Amin whose mother is a slave maid called Susan

11- Abu Muhammad Al-Hassan ibn Ali al-Rafiq whose mother is a slave maid called Samanah and whose nickname is Ummul Hassan

12- Abul Qasim Muhammad ibn Al-Hassan (a.s.) who is the Riser - the Proof of God - whose mother is a slave maid called Narjis.

May God’s Blessings be upon them all.

Dr. Ali Peiravi

Ali_peiravi@yahoo.com

Master Of The Shrine

O The Master of the holy Shrine1

You are the Majestic and the Divine

O The Gem of Muhammad's Crown

You are the light of God in our town2

O The golden hands that fly

Above the sick and those who cry

O The savior of the deer3

People love you so sincere

O The shining star of the sky

You are always out there so high

O The source of light in the believer's heart

You are always shining out there so bright

O The shining face in my eye

I cannot stand to tell you bye

O The preacher of the Holy Book

Tell me the words and catch me on the hook

O The rain of peace and glory

Your life is filled with many a story

Talat June Peiravi

1. Refers to Imam Al-Ridha’ (a.s.)

2. Refers to the holy city of Mashhad

3. Refers to the well-known incidence of a deer taking refuge in the holy shrine of Imam Al-Ridha’ (a.s.).

Shrine Of The Master

O The Shrine of the Master!

No one else existed like the Master

Guidance perished after him

Death followed it

O his shrine!

May not God’s blessings upon you ever stop

Every evening and every dawn

Like a breeze

To us he was like a rain full of mercy

From which we were nourished

To us he was like a bright star

With whose light we could find our way

Ibn Moshaya

A Residence Short-Lived

Now you live in a residence short-lived

In which the deeds of the doers are accepted

See you not how death encompasses it

And destroys all aspirations

There you rush to fulfill your lustful desires

And procrastinate your repentance

But death will overcome you by surprise

But what will the intelligent learn from this?

Imam Al-Ridha’ (a.s.)

About The Author

A Brief Bibliography Of The Author

The author of this book (a.s.heikh Sadooq) - May God have Mercy upon him - is the highly esteemed, noble Abi Ja’far Muhammad ibn Ali ibn Al-Husayn ibn Musa ibn Babooyeh al-Qummi known as Sheikh Sadooq. He has such a high rank in knowledge, understanding, realization of the true meaning of traditions, jurisprudence, honesty in speech and extensive highly valuable writings that no one can write about and fully express these. All the knowledgeable people who have either written his biography or used his highly valuable books have tried to praise his works and declare his Divine Leadership and honesty. They have called him Sheikh that is normally the title of native scholars trained in the traditional sciences such as clerical dignitaries, members of a religious order, or professors of spiritual institutions of higher learning - that is master of an order. He has also been called honest and a forerunner.

We can say that he has been one of the signs of God. He passed away in the year 381 A.H. (990 A.D.) when he was more than seventy years old. His publications - that were more than 300 in number - were like brilliant stars guiding those who sought to follow the Divine Path. Unfortunately, the tragic occurrences in history resulted in the loss of the majority of his works. We can clearly state that not even one tenth of his writings have remained up until today.

His Nobility as Expressed by Noble Religious Scholars

There is no need to present any evidence or reasoning to prove his high rank. However, we will briefly mention a few of the remarks of our noble religious scholars about his noble personality here for the readers to get a bit more familiar with him.

Sheikh al-Taefeh (may God have mercy upon him) has called him ‘of a high position’ in his book Al-Fehrest. Then he wrote, ''He is the protector of the traditions, aware and informed about the personalities, and is an informed person and a critic on Akhbar (traditions). One has not seen anyone of similar capabilities among the scientists in Qum. He has about 300 publications.'' He also makes similar remarks about him in his Rijal.

Najjashi who was a great researcher on ‘great men’ calls him ‘Abi Ja’far from Qum’. He also calls him Sheikh, our jurisprudent, a shining character, and the honor of the Shiites in Khorasan1 . He wrote, “When in the year 355 A.H. (965 A.D.) he entered Baghdad, he was young. The great men of the Shiites listened to him to learn traditions and gain Divine Knowledge.”

Al-Khatib al-Baghdadi in his famous book TARIKH BAGHDAD (the history of Baghdad) wrote, “He (a.s.heikh Sadooq) went to Baghdad and quoted traditions on the authority of his father. He was one of the well-known and noble men of the Shiites, and Muhammad ibn Talha an-Naáli told me about him.”

Ibn Edris has praised him in his book SARA’IR and said, “He was honest in speech, noble, informed about the traditions and a critic. He was very knowledgeable about the great men. He had memorized many traditions.”

Allameh al-Hilli has called him Sheikh, and has said that he is our jurisprudent, our honor, and the bright and real character of the Shiites.

He has been called the following titles by the noble religious Shiite scholars: Ibn Shahr Ashoob; Seyed ibn Tawoos; Fakhr al-Mohaghegin; ash-Shahid al-Awwal (the first martyr); Re'is al-Mohaditheen; al-Sheikh al-Ajall; Imam Asreh; Rokn Min Arkan ad-Din (one of the pillars of religion); Sadooq al-Muslimeen; Ayatullah fil-Alemin; al-Sheikh al-A'zam; al-Sheikh al-Sadooq; Hujatul Islam; al-Sheikh ath-Thiqa; al-Molood Bid-Da'wat; al-Sheikh al-Imam al-Moghaddam; al-Fadhil al-Mo’adhdham; Omdatul Fudhala; Sheikh Minal-Mashayekh; Rokn min Arkan ash-Sharia; Sheikh al-Hafazah; Wajihat at-Ta’efah al-Mostahfazeh; Emaduddin; and al-Sheikh al-Alam Al-Amin, among many other titles.

His Trips

He made many trips to various towns in order to learn nobility and hear the traditions directly from the greatest scholars. He was born in Qum, raised there and he acquired knowledge from the great scholars there. Then, although there were many renowned religious scholars in Ray2 , the people of Ray invited him to go and reside there. Of course, there is no precise mention of the date of his immigration to Ray in the books on Rijal and Tarajom. However, one can conclude from what is written in this book, and in Al-Khisal and Amali, that his immigration was after the (Arabic) month of Rajab of the (lunar) year 339 A.H. (949 A.D.), and before the (Arabic) month of Rajab of the year 347 A.H. (957 A.D.) This is because he has cited a tradition he had heard from Hamza ibn Ahmad ibn Ja’far ibn Muhammad ibn Zayd ibn Ali ibn al-Husayn ibn Ali ibn Abi Talib (a.s.) in the Quran on the first date, and has cited another tradition from Abul Hassan Muhammad ibn Ahmad ibn Ali ibn Asad al-Asadi known as Ibn Jaradeh al-Bardaýee in Ray on the second date.

He lived in Ray from 347 A.H. (957 A.D.) until he requested permission from Rokn ud-Dowleh - the ruler of the Buya clan - to visit the holy shrine of Imam Al-Ridha’ (a.s.) in Mashhad. He then traveled to Mashhad in 352 A.H. (962 A.D.) and returned to Ray after visiting the holy shrine. Regarding this he wrote in his book, “When I asked the successful ruler Rokn ud-Dowleh for permission to visit the holy shrine of Imam Al-Ridha’ (a.s.), he approved of my request in the (Arabic) month of Rajab in the year 352 A.H. (962 A.D.) When I returned home, he called me in again and said, ‘The place you want to visit is a blessed place of martyrdom. I have visited it myself. When I was there, I asked God to fulfill the requests I had in my mind. God answered my prayers and fulfilled them. Therefore, when you get there, remember me, and do not forget to visit on my behalf and pray for me since prayers will be fulfilled by God when they are presented in that holy place.’ I promised him to do so, and I fulfilled my promise. Upon my return from the blessed Mashhad, I went to see the ruler. He asked me if I had prayed for him, and visited the Shrine on his behalf. I replied in the positive. He said, ‘You did well since it has been proven to me that prayers will be accepted there.’

On this trip to Mashhad that year, he entered Neishaboor. He recorded some traditions from the religious scholars there, among whom we can name Abu Ali Husayn ibn Ahmad Bayhaqi - who narrated several traditions for him in his own house - Abdul Vahid ibn Muhammad ibn Ubdoos Neishaboori, Abi Mansoor Ahmad ibn Ibrahim ibn Bakr Khori, Abu Saeed Muhammad ibn Fadhl ibn Muhammad ibn Ishaq Mozakkar Neishaboori known as Abi Saeed al-Muallem, Abut-Tayyeb Husayn ibn Ahmad ibn Muhammad Razi and Abdullah ibn Muhammad ibn Abdul Wahab al-Sejezy. In addition, Abu Nasr Ahmad ibn Al-Husayn ibn Ahmad ibn Obayd al-Zabee al-Marwani al-Neishaboori cited some traditions for him in Neishaboor. In addition, a group of people cited traditions for him in Marv Rood among whom we can name the jurisprudent Abul Husayn Muhammad ibn Ali ibn al-Shah, and Abu Yusuf Rafeh ibn Abdullah ibn Abdul Malik. In the same year, he traveled to Baghdad and heard some traditions from the religious scholars there. He had also gone to Kufa, Fayd, Mawara’ un-Nahr, Balkh, Samarqand and Forghaneh and had heard traditions from the religious scholars in these cites.

The Birth of the Author - May God Have Mercy upon Him

We are not precisely aware of the year in which he has born. None of the biographers has stated his birth date. However, we can draw some conclusions in this regard from his own book Kamal Ad-Din, and Sheikh Toosi's Ghayba and Najashi's Fehrest that he was born after the demise of Muhammad ibn Uthman al-Umari who was the second (of the four) representatives of the twelfth Imam (a.s.) - that is in year 305 A.H. (917 A.D.) at the beginning of the mission of Abil Qasim Husayn ibn Ruh - who was the third representative of the twelfth Imam (a.s.).

Sheikh Sadooq quoted on the authority of Abu Ja’far Muhammad ibn Ali ibn al-Aswad, ‘After the demise of Muhammad ibn Uthman al-Umari - may God be pleased with him - Ali ibn Husayn ibn Musa ibn Babawayh3 asked me to ask Husayn ibn Ruh to ask our Master - the Imam of Time (the twelfth Imam al-Mahdi) (a.s.) - to pray and ask God the Almighty to grant him a son. I did so, and he secretly reported that. He informed me after three days that the Imam (a.s.) had prayed for Ali ibn Al-Husayn, and that God the Almighty will soon bless him with a son, and will grant him more children thereafter.’

The above has also been cited by Sheikh al-Ta’ifeh and Najjashi - may God have mercy upon them. What has been presented about his birth-date was the information available from him himself who best knows about his life history and some of the great religious scholars. Thus, we can conclude that he was born after the year 305 A.H (917 A.D.). His birth was a blessing, and he was blessed since he was born due to the prayers of the Imam of Time (a.s.). Everyone benefited from him, and his being blessed. That is why he was always very proud and said that he was born due to the prayers of the Imam of Time (a.s.). He also said, ‘There were many occasions when Abu Ja’far Muhammad ibn Ali al-Asvaed (who narrated the details about his birth) saw how studiously I attended the classes of our Professor - Muhammad ibn Ahmad ibn al-Valid (May God have mercy upon him); and how eager I was to learn and memorize scientific books. He would tell me there is no wonder I am so eager to acquire knowledge since I was born due to the prayers of the Imam of Time (a.s.).’

The Death of the Author and His Shrine

He died in 381 A.H. (990 A.D.) after living for seventy years. He was buried in Ray next to the Toghrol Garden, near the shrine of the blessed Abdul Azeem al-Hassani - may God be pleased with him. His shrine is simple, but spiritual. Many people go visit his shrine and receive blessings.

A Demonstration of his Nobility

In the year 1238 A.H. (1859 A.D.), Fath Ali - the king of Qajar - ordered the building of the shrine to be reconstructed. This resulted in a demonstration of nobility. The word spread around among the people, and it was finally approved of by the government officials and the king. The details of this event have been recorded by many authors - may God have mercy upon them. Among them we can mention Rowza by Khansari, Qisas Al-Ulama by Tonikaboni, Tanqih Al-Maqal by Mamaghani, Montakhab Ul-Tawarikh by Khorasani and Tava’ed Ar-Razavieh by Qumi. This has been recorded in Rowza by Khansari as follows: ‘This event was a demonstration of the nobility of the Sheikh. It attracted the attention of many people, and was a source of guidance for many and a cause of happiness for many enlightened people. There once appeared a rupture in the shrine of the noble Sheikh - that is located near Ray - due to a flood.

When they investigated to find the degree of damage done in order to reconstruct it, they reached a room in which he was buried. Once they entered that room they found his body naked, with his private parts covered, and in perfect shape. His face was absolutely peaceful and they could still see the polish (khadhab) on his nails. The shroud with which his body was wrapped at the time he was buried had worn out, torn into shreds and fallen down on the dirt around his corpse. The news rapidly spread around in Tehran. When Fath Ali - the grandfather of Naser ad-Din - the king of Qajar heard about this around the year 1238 A.H. (1859 A.D.), he went there in person to investigate.

He consulted with the government officials whom he trusted as to whether or not he should enter the tomb in person. They did not recommend the king entering the tomb, as they thought this was not appropriate for his rule. Then a group of religious scholars and well-known people were sent into the tomb to check the issue. When the numerous people who had entered the tomb all testified to the truth of this issue, no doubt was left for the king. Once he was certain about the truth of this issue, he ordered the cavity to be closed off, and the building of the shrine to be reconstructed, and decorated in the best possible fashion using mirror work. I have personally seen some of the people who were present there. Some of our religious professors who are of the noble scholars have also described this event. And peace be upon him the day he is born, and the day he dies, and the day he is resurrected.’

Notes

1. One of the provinces of Iran located in the north-east

2. A town in the South of Tehran, IRAN

3. The father of the author of this book.

The Author’s Foreword

Al-Sahib al-Jalil Isma’il ibn Abbad - May God be pleased with him - has respectfully expressed greetings for Al-Ridha’ (a.s.) and said,

O you who intend to go and visit Toos,

land of purity and sanctification,

Recite my greetings to Al-Ridha’ and stop by

the most honorable grave of the best buried one.

By God! By God! This is an oath, which is issued

from a sincere one who is clinging to friendship!

Verily, if I possessed my own need,

I would reside at Toos, the inhabited.

Verily, it is the place of the martyr wrapped in

righteousness, famous for exaltedness and praise.

O son of the Prophet through whom God broke

the backs of the arrogant tyrants!

O son of the Testamentary Trustee1 who was the most

meritorious of powerful men, attained perfect pride and

naturally accompanied glory!

In another short poem he has also said,

O visitor who got up early, ran,

and walked like lightning when it flashes,

Recite my greetings to my master Al-Ridha’,

Who is at Toos,

The grandson of the chosen Prophet,

son of al-Murtadha, the Testamentary Trustee,

Who attained firm exaltedness and built white glory!

Say to him: (These greetings) are from a loyal one

who regards friendship as obligatory!

Note

1. Or ‘Wasi in Arabic; the one who will superintend my affairs.

Chapter 1: The Rights of a Newborn

1.1: Honouring the Birth

“And peace be on him the day he was born, and the day he dies, and the day he shall be raised alive!” 1

“And peace be on me the day I was born, and the day I die, and the day I shall be raised alive.” 2

119. Imam al-Baqir (a.s.) said:“O child of three [great] days: The day which you were born, the day which you will enter your grave and the day on which you will come out towards your Lord. What great days they will be.” 3

120. Imam al-Baqir (a.s.) said, while congratulating a man for his newborn child:“I ask Allah to make him a [worthy] successor in your life and a successor after you, for indeed a man succeeds his father in his life and after his death.” 4

121. Imam al-Sadiq (a.s.) said:“The greatest day of a person is the day he is born, and his smallest day is the day he dies.” 5

122. Imam al-Sadiq (a.s.) said:“A man said when congratulating someone who was blessed with a son: “Congratulations for your newborn horseman.”

Imam Hasan (a.s.) said to him:“How do you know he will be a rider or a walker?”

The man said:“May I be sacrificed for you! Then what should I say?”

He (a.s.) said:“Say: you have thanked the Giver [of this bounty], and may the given be a blessing for you. May he reach his perfection and may He sustain you with His kindness.” 6

123. al-Kafi, narrating from ‘Ali ibn al-Hakam, from one of the Shi’ah who said:“For the birth of one of his children, Abu al-Hasan Musa [al-Kazim] (a.s.) had a feast, and he fed fulazaj 7 in large bowls to the people of Medina in mosques and lanes for three days.” 8

تَعْظِيمُ الميلادِ

(وَ سَلامٌ عَلَيْهِ يَوْمَ وُلِدَ وَ يَوْمَ يَمُوتُ وَ يَوْمَ يُبْعَثُ حَيًّا)

(وَ السَّلامُ عَلَيَّ يَوْمَ وُلِدْتُ وَ يَوْمَ أَمُوتُ وَ يَوْمَ أُبْعَثُ حَيًّا)

119. الإمام الباقر عليه السلام: يَا ابنَ الأيّامِ الثَّلاثِ، يَومُكَ الَّذي وُلِدتَ فيهِ، و يَومُكَ الَّذي تَنزِلُ فيهِ قَبرَكَ، ويَومُكَ الَّذي تَخرُجُ فيهِ إِلى رَبِّكَ، فَيَا لَهُ مِن يَومٍ عَظيمٍ

120. عنه عليه السلام- في تَهنِئَتِهِ لِرَجُلٍ بِمَولودٍ أَسأَلُ اللهَ أن يَجعَلَهُ خَلَفاً مَعَكَ، وَ خَلَفاً بَعدَكَ، فَإِنَّ الرَّجُلَ يُخلِفُ أَباهُ فِي حَياتِهِ و مَوتِهِ

121. الإمام الصادق عليه السلام: أكبَرُ ما يَكونُ الإِنسانُ يَومَ يولَدُ، و أصغَرُ ما يَكونُ يَومَ يَموتُ

122. عنه عليه السلام: هَنَّأَ رَجُلٌ رَجُلًا أصابَ ابناً فَقالَ: يُهنِئُكَ الفارِسُ. فَقالَ لَهُ الحَسَنُ عليه السلام: ما عِلمُكَ يَكونُ فارِساً أو راجِلًا؟

قَالَ: جُعِلتُ فِداكَ فَما أَقولُ؟

قال: تَقولُ: شَكَرتَ الواهِبَ، و بورِكَ لَكَ فِي المَوهوبِ، و بَلَغَ أَشُدَّهُ، و رَزَقَكَ بِرَّهُ

123. الكافي عن عليّ بن الحكم عن بعض أصحابنا: أولَمَ أبُو الحَسَنِ مُوسى عليه السلام وَليمَةً عَلى بَعضِ وُلدِهِ، فَأَطعَمَ أهلَ المَدينَةِ ثَلاثَةَ أيّامٍ الفالوذَجاتِ‏ في الجِفانِ فِي المَساجِدِ وَ الأزِقَّةِ

1.2: Washing the Newborn

124. Imam al-Sadiq (a.s.) said:“Washing the newborn baby is obligatory.” 9

غَسْلُ المَوْلودِ

124. الإمام الصادق عليه السلام: غَسلُ المَولودِ واجِبٌ

1.3: Reciting Adhan and Iqamah in the Newborn’s ears

125. The Prophet (s.a.w.) said:“Whoever is granted a newborn and recites the Adhan in his right ear and the Iqamah in his left ear, Um al-Sibyan 10 will not harm it.” 11

126. The Prophet (s.a.w.) said:“If someone has a newborn child, he must recite the Adhan in his right ear and the Iqamah in his left ear, for this will bring security from the cursed Satan.” 12

127. Sunan Abi Dawud, narrating from Abu Rafay’ who said:“When Fatimah (a.s.) gave birth to Hasan ibn ‘Ali (a.s.), I saw the Messenger of Allah (s.a.w.) reciting the Adhan in his ear.” 13

128. Imam ‘Ali (a.s.) said:“When the time came for Fatimah to give birth to her child, the Messenger of Allah (s.a.w.) said to Asma’ bint ‘Umays and Um Salamah: “Stay with her so that when her baby is delivered and starts to cry, recite the Adhan in its right ear and the IqÁmah in its left ear, for whoever this is done to will be safeguarded from Satan, and then do not do anything until I come.”

When Fatimah delivered the baby, they did what he (s.a.w.) told them, then the Prophet (s.a.w.) came and cut his umbilical cord and put a little bit of his saliva in the newborn’s mouth and said:“O Allah! I seek refuge to You for him and his offspring from the vice of the cursed Satan.” 14

129. Imam al-Sadiq (a.s.) said, regarding some of what is done to an infant at the time of his birth:“Tell the midwife or anyone who is with her to recite the Adhan in his right ear so that the child would never become insane or followed by a jinn.” 15

130. Imam al-Sadiq (a.s.) said, mentioning some of the things to be done to an infant at the time of his birth:“Recite the Adhan in his right ear and the Iqamah in his left ear. Do this before cutting the umbilical cord, for the child will never be a coward and will not be afflicted by [the sickness of] Um al-Sibyan.” 16

الأذانُ وَ الإِقامَةُ في أُذُنِ الوَليدِ

125. رسول الله صلى الله عليه وآله: مَن وُلِدَ لَهُ فَأَذَّنَ في أُذُنِهِ اليُمنى و أَقامَ في أُذُنِهِ اليُسرى، لَم يَضُرَّهُ أُمُّ الصِّبيانِ‏

126. عنه صلى الله عليه وآله: مَن وُلِدَ لَهُ مَولودٌ فَليُؤَذِّن في اذُنِهِ اليُمنى بِأَذانِ الصَّلاةِ، وَليُقِم فِي اليُسرى؛

فَإِنَّها عِصمَةٌ مِنَ الشَّيطانِ الرَّجيمِ

127. سنن أبي داود عن أبي رافع: رَأَيتُ رَسولَ اللهِ صلى الله عليه وآله أذَّنَ في اذُنِ الحَسَنِ بنِ عَلِيّ حِينَ وَلَدَتهُ فاطِمَةُ بِالصَّلاةِ

128. الإمام عليّ عليه السلام: لَمّا حَضَرَت وِلادَةُ فاطِمَةَ عليها السلام، قال رَسولُ اللهِ صلى الله عليه وآله لِأسماءَ بِنتِ عُمَيسٍ و امِّ سَلَمَةَ: احضَراها، فإِذا وَقَعَ وَلَدُها واستَهَلَّ فَأَذِّنا في اذُنِهِ اليُمنى وأَقِيما في اذُنِهِ اليُسرى؛ فَإِنَّهُ لا يُفعَلُ ذلِكَ بِمِثلِهِ إلّا عُصِمَ مِنَ الشَّيطانِ، و لا تُحدِثا شَيئا حَتّى آتِيَكُما

فَلَمَّا وَلَدَت فَعَلَتا ذلِكَ، فَأتاهُ النَّبِيّ صلى الله عليه وآله فَسَرَّهُ وَ لَبَّأهُ‏ بِريقِهِ، و قالَ: اللّهُمَّ إنِّي اعيذُهُ بِكَ و وُلدَهُ مِنَ الشَّيطانِ الرَّجيمِ

129. الإمام الصادق عليه السلام- فيما يُفعَلُ بِالمَولودِ إذا وُلِدَ-: مُرُوا القابِلَةَ أو بَعضَ مَن يَليهِ أن تُقيمَ الصَّلاةَ في اذُنِهِ اليُمنى؛ فَلا يُصيبُهُ لَمَمٌ‏ و لا تابِعَةٌ أبَداً

130. عنه عليه السلام- أيضا-: و أذِّن في اذُنِهِ اليُمنى و أقِم فِي اليُسرى، تَفعَلُ بِهِ ذلِكَ قَبلَ أن تَقطَعَ سُرَّتَهُ؛ فَإِنَّهُ لا يَفزَعُ أبَداً، و لا تُصيبُهُ امُّ الصِّبيانِ

1.4: The First Feeding

131. The Prophet (s.a.w.) said:“The first thing a newborn should be fed is warm water.” 17

132. Musnad Abu Ya’la, narrating from Abu Musa who said:“A son was born to me. I took him to the Messenger of Allah (s.a.w.) and he named him Ibrahim. He then fed him a date [as the first piece of food he ate], prayed that he be blessed, and he then returned him to me.” 18

133. Sahih Muslim, narrating from ‘Aishah who said:“Newborns were brought to the Messenger of Allah (s.a.w.) and he blessed and was the first to feed them.” 19

134. Imam ‘Ali (a.s.) said:“Feed your newborns firstly with dates, as the Prophet (s.a.w.) did so with Hasan and Husayn (a.s.).” 20

135. al-Kafi, narrating from Yunus, from one of the companions that Abu Ja’far [al-Baqir] (a.s.) said:“The first food of a newborn should be the water of the Euphrates, and the Iqamah is to be recited in his ear.”

In another narration he (a.s.) said:“The first food that should be given to your children is water from the Euphrates and soil from the grave of Husayn (a.s.), and if that is not possible, then with rain water.” 21

136. Imam al-Sadiq (a.s.) said:“Let the first thing your children eat be the soil from the grave of Husayn (a.s.), for it is a safeguard.” 22

137. Imam al-Ridha said, in al-Fiqh –a book attributed to him:“When a child is born, feed him first with water from the Euphrates if you are able to, otherwise with honey.” 23

التَّحْنيكُ‏

131. رسول الله صلى الله عليه وآله: يُحَنَّكُ‏ المَولودُ بِالماءِ السُّخنِ

132. مسند أبي يعلى عن أبي موسى: وُلِدَ لي غُلامٌ فَأتَيتُ بِهِ رَسولَ اللهِ صلى الله عليه وآله، فَسَمَّاهُ إبراهيمَ و حَنَّكَهُ بِتَمرَةٍ، و دَعا لَهُ بالبَرَكَةِ، و دَفَعَهُ إلَيّ

133. صحيح مسلم عن عائشة: أنّ رسولَ اللهِ صلى الله عليه وآله كانَ يُؤتى‏ بالصّبيانِ فَيُبَرِّكُ عَلَيهِم و يُحَنِّكُهُم

134. الإمام عليّ عليه السلام: حَنِّكوا أولادَكُم بالتَّمرِ، هكَذا فَعَلَ النَّبِيُّ صلى الله عليه وآله بِالحَسَنِ والحُسَينِ عليهما السلام

135. الكافي عن يونس عن بعض أصحابه عن أبي جعفر عليه السلام: يُحَنَّكُ المَولودُ بِماءِ الفُراتِ، و يُقامُ في أُذنِهِ

وفي رِوايةٍ اخرى‏: حَنِّكُوا أولادَكُم بِماءِ الفُراتِ و بِتُربَةِ قَبرِ الحُسَينِ عليه السلام، فَإن لَم يَكُن فَبِماءِ السَّماءِ

136. الإمام الصادق عليه السلام: حَنِّكوا أولادَكُم بِتُربَةِ الحُسَينِ عليه السلام؛ فَإِنَّها أمانٌ

137. الإمام الرضا عليه السلام- فِي الفِقهِ المَنسوبِ إلَيهِ‏ وحَنِّكهُ بِماءِ الفُراتِ إن قَدَرتَ عَلَيهِ أو بِالعَسَلِ ساعَةَ يولَدُ

1.5: Naming

A- Choosing a Good Name

138. Imam al-Kazim (a.s.) said:“Someone came to the Prophet (s.a.w.) and said: “O Messenger of Allah! What is the right of my child?”

He answered:“Choosing a good name for him, raising him well and facilitating a good life for him.” 24

139. Imam al-Kazim (a.s.) said:“The first act of benevolence a man has to his child is choosing a good name for him, so every one of you must choose a good name for your child.” 25

تَحسينُ الاسمِ‏

138. الإمام الكاظم عليه السلام: جاءَ رَجُلٌ إِلَى النَّبِيّ صلى الله عليه وآله، فَقالَ: يا رَسولَ اللهِ، ما حَقُّ ابنِي هذا؟

قالَ: تُحْسِنُ اسمَهُ و أدَبَهُ، وَضَعهُ مَوضِعَا حَسَناً

139. عنه عليه السلام: أَوَّلُ ما يَبَرُّ الرَّجُلُ وَلَدَهُ أَن يُسَمِّيَهُ بِاسمٍ حَسَنٍ، فَليُحْسِن أَحَدُكُم اسمَ وَلَدِهِ

B- Choosing a Name before the Birth

140. Imam ‘Ali (a.s.) said:“Choose a name for your children before they are born. If you do not know whether the child is a male or a female, call them by the names which are good for both a male and a female, for the miscarriaged foetus will meet you on Judgment Day while you have not chosen a name for it, the miscarriage will say to its father: “Why didn’t you choose a name for me? Verily, the Messenger of Allah gave the name to MuÎsin before he was born.” 26

تَسمِيَةُ الوَلَدِ قَبلَ أَن يولَدَ

140. الإمام عليّ عليه السلام: سَمّوا أَولادَكُم قَبلَ أَن يولَدوا، فَإن لَم تَدروا أَذَكَرٌ أَم انثى‏ فَسَمُّوهُم بِالأَسماءِ الَّتي تَكُونُ لِلذَّكَرِ وَ الانثى‏؛ فَإِنَّ أَسقاطَكم إذا لَقوكُم يَومَ القِيامَةِ و لَم تُسَمُّوهُم يَقولُ السِّقطُ لِأَبيهِ: ألّا سَمَّيتَني؟ و قَد سَمَّى‏ رَسولُ اللهِ صلى الله عليه وآله مُحسِنا قَبلَ أَن يولَد !

C- The Ahlul Bayt’s Tradition in Naming

141. Sunan al-Tirmidhi, narrating from ‘Amr ibn Shu’ayb, from his father from his grandfather who said:“Verily, the Prophet (s.a.w.) commanded the choosing of a name for a newborn on the seventh day [after his birth], and cutting the hair from him and offering a sacrifice.” 27

سُنَّةُ أَهلِ البَيتِ فِي التَّسمِيَةِ

141. سنن الترمذي عن عمرو بن شعيب عن أبيه عن جدّه: أَنَّ النَّبِيَّ صلى الله عليه وآله أَمَرَ بِتَسمِيَةِ المَولودِ يَومَ سابِعِهِ، و وَضعِ الأَذى‏ عَنهُ، وَالعَقِّ

D- The Best of Names and the Rights of Some of Them

142. The Prophet (s.a.w.) said:“The blessed names are: ‘Abdullah, ‘Abd al-Rahman and similar names that denote the servitude to Allah.” 28

143. The Prophet (s.a.w.) said:“Indeed, the best of names are: ‘Abdullah, ‘Abd al-Rahman, Harithah and Hammam.” 29

144. The Prophet (s.a.w.) said:“If you name the child Muhammad, honour him, make room for him in gatherings and do not frown at him.” 30

145. The Prophet (s.a.w.) said:“If you name anyone Muhammad, do not disgrace him, do not frown at him and do not beat him. Blessed be the house that has a Muhammad, the gathering that has a Muhammad, and a company of friends that has a Muhammad.” 31

146. The Prophet (s.a.w.) said:“There is no house that has the name Muhammad in it that will not be increased in its sustenance by Allah. So, if you have named a child Muhammad, you must not beat or insult him.” 32

147. The Prophet (s.a.w.) said:“You name someone Muhammad and then you insult him!?” 33

148. al-Kafi, narrating from al-Sakuni who said:“I went to Imam al-Sadiq (a.s.) while I was sad and upset, and he said to me: “O’ Sakuni, why are you sad?”

I said:“A daughter has been born to me.”

He said:“O’ Sakuni, her weight is on the earth and her sustenance is from Allah. She lives outside the span of your lifetime, and she eats other than your sustenance.”

By Allah, he relieved me, and then he said:“What did you name her?”

I said:“Fatimah.”

He said:“Excellent!” Then he put his hand on his forehead and said:“The Messenger of Allah said: “The rights of the child on the father is that if the child is a male, the father should honour his mother, choose a good name for him, teach him the Book of Allah, purify him and teach him swimming. And if the child is a female, he should honour her mother, choose a good name for her, teach her [from] the Chapter of the Light, not teach her [from] the Chapter of Joseph 34 , not to place her in an upstairs room 35 , and to hasten in sending her to the house of her husband [for marriage].”

‘Be careful! Since you have named her Fatimah, you should not insult her, nor curse her, nor beat her.”36

149. The Prophet (s.a.w.) said:“He who is given four boys and does not name one of them Muhammad, has indeed been disloyal to me.” 37

150. The Prophet (s.a.w.) said:“Name [your children] with the names of prophets.” 38

151. The Prophet (s.a.w.) said:“There is no family wherein there is the name of a Divine Prophet save that Allah sends an angel to them to sanctify them from the morning prayer until evening.” 39

152. Imam al-Baqir (a.s.) said:“The best name is the one which indicates the servitude40 [of Allah], and the best of them are the names of prophets.” 41

153. Imam al-Sadiq (a.s.) said:“There is no child that is born to us and not named Muhammad, and when seven days have passed, we keep the name if we want or we change it.” 42

154. Imam al-Sadiq (a.s.) said:“Someone came to the Prophet (s.a.w.) and said: “O Messenger of Allah! A child has been born to me, so what do I name him?” He said:“Name him by the dearest of names to me: Hamzah.” 43

155. al-Kafi, narrating from ‘Abd al-Rahman ibn Muhammad ‘Azrami who said:“Mu’awiyah appointed Marwan ibn al-Hakam as the governor of Medina and ordered him to assign a salary for the young ones of Quraysh, and he did.”

Imam Zayn al-’Abidin [al-Sajjad] said:“I went to him and he asked: “What is your name?” I answered:“‘Ali ibn al-Husayn.” He asked:“What is your brother’s name?” I answered:“‘Ali.”

He said: ‘‘‘Ali and ‘Ali! What was your father after by naming all his sons ‘Ali?”

Then he paid my salary and I returned to my father [Imam Husayn] and told him what happened. He said:“Woe to the son of the blue-eyed 44 woman and [animal] skin tanner. If I were given one hundred sons, I would name them nothing but ‘Ali.” 45

156. Tafsir al-’Ayyashi, narrating from Rib’i ibn ‘Abdullah who said:“Abu ‘Abdullah [al-Sadiq] (a.s.) was asked: “May I be your ransom! We name [our offspring] by your names and the names of your fathers, does this benefit us?”

He said:“By Allah, yes it does, and is religion anything but love? Allah has said: ‘… If you love Allah, then follow me, Allah will love you and forgive your sins...” 4647

157. al-Kafi, narrating from Ibn Mayyah from Fulan ibn Hamid who said that he asked and sought advice from Abu ‘Abdullah [al-Sadiq] (a.s.) about the name of his son. The Imam said:“Name him by a name that indicates servitude.”

He said:“What are those names?”

He (a.s.) said:“[Names] like ‘Abd al-Rahman.” 48

158. Imam al-Kazim (a.s.) said:“Poverty will not enter the house that has someone from the men with the name of Muhammad, Ahmad, ‘Ali, Hasan, Husayn, Ja’far, Talib, or ‘Abdullah, or from among the women with the name Fatimah.” 49

159. Imam Hasan al-’Askari (a.s.) said to Ja’far ibn Sharif al-Jurjani:“May Allah give gratitude to Abu Ishaq Ibrahim ibn Isma’il for his service to our followers, and may He forgive his sins and bless him with a good son who believes in the truth. Tell him that al-Hasan ibn ‘Ali says: “Name your son Ahmad.” 50

160. Kashf al-Ghummah, narrating from Ja’far ibn Muhammad al-Qalanisi, who said:“My brother Muhammad wrote to Abu Muhammad [al-’Askari] (a.s.) while his wife was pregnant and close to delivering and had asked him (a.s.) to pray to Allah to relieve her [from pain] and to bless him with a son and to choose a name for the newborn. The Imam wrote back in answer to him, praying to Allah for his well being and said: “May Allah bestow upon you a healthy son, and Muhammad and ‘Abd al-Rahman are good names.”

Then his wife gave birth to twins and he named one of them Muhammad and the other ‘Abd al-Rahman.”51

أفضَلُ الأَسماءِ و حَقُّ بَعضِها

142. رسول الله صلى الله عليه وآله‏ نِعمَ الأَسماءُ: عَبدُ اللهِ و عَبدُ الرَّحمنِ؛ الأَسماءُ المُعَبَّدَةُ

143. عنه صلى الله عليه وآله: ألا إِنّ خَيرَ الأَسماءِ: عَبدُ اللهِ و عَبدُ الرَّحمنِ و حارِثَةُ و هَمّامٌ

144. عنه صلى الله عليه وآله‏ «إِذا سَمَّيتُمُ الوَلَدَ مُحَمَّداً فَأَكرِمُوه، و أَوسِعوا لَه فِي المَجلِسِ، و لا تُقَبِّحوا لَهُ وَجها

145. عنه صلى الله عليه وآله: إِذا سَمَّيتُم مُحَمَّدا فلا تُقَبِّحوهُ، و لا تَجبَهوهُ، و لا تَضرِبوهُ، بورِكَ لِبَيتٍ فيهِ مُحَمَّدٌ، و مَجلِسٍ فيهِ مُحَمَّدٌ، و رِفقَةٍ فيها مُحَمَّدٌ

146. عنه صلى الله عليه وآله: ما مِن بَيتٍ فيهِ اسمُ مُحَمَّدٍ الّا أَوسَعَ اللهُ عَلَيهِمُ الرِّزقَ، فَإِذا سَمَّيتُموهُم فَلا تَضرِبوهُم، و لا تَشتِموهُم

147. عنه صلى الله عليه وآله: تُسَمُّونَ مُحَمَّداً ثُمَّ تَسُبّونَهُ !

148. الكافي عَنِ السَّكونِي: دَخَلتُ عَلى‏ أَبي عَبدِ اللهِ عليه السلام وأَنَا مَغمومٌ مَكروبٌ، فَقالَ لي: يا سَكونِيُ مِمّا غَمُّكَ؟

قُلتُ: وُلِدَت لي ابنَةٌ !

فَقالَ: يا سَكونِيُ، عَلَى الأَرضِ ثِقلُها، وعَلَى اللهِ رِزقُها، تَعيشُ في غَيرِ أَجَلِكَ، و تَأكُلُ مِن غَيرِ رِزقِكَ

فَسُرِّيَ وَ اللهِ عَنِّي. فَقالَ لِي: ما سَمَّيتَها؟

قُلتُ: فاطِمَةَ

قالَ: آهٍ آهٍ! ثُمَّ وَضَعَ يَدَهُ عَلى جَبهَتِهِ فَقالَ: قالَ رَسولُ اللهِ صلى الله عليه وآله: «حَقُّ الوَلَدِ عَلى والِدِهِ إِذا كانَ ذَكَرا أَن يَستَفرِهَ‏ أُمَّهُ، و يَستَحسِنَ اسمَهُ، و يُعَلِّمَهُ كِتابَ اللهِ، و يُطَهِّرَهُ، و يُعَلِّمَهُ السِّباحَةَ، و إِذا كَانَت انثى أَن يَستَفرِهَ أُمَّها، و يَستَحسِنَ اسمَها، و يُعَلِّمَها سورَةَ النّورِ، و لا يُعَلِّمها سورَةَ يوسُفَ، و لا يُنزِلَهَا الغُرَفَ‏ ، و يُعَجِّلَ سَراحَها إِلى بَيتِ زَوجِها ».

أَما إِذا سَمَّيتَها فاطِمَةَ فَلا تَسُبَّها، و لا تَلْعَنها و لا تَضرِبها

149. رسول الله صلى الله عليه وآله‏ مَن وُلِدَ لَهُ أَربَعَةُ أَولادٍ لَم يُسَمِّ أَحَدَهُم بِاسمي، فَقَد جَفاني

150. عنه صلى الله عليه وآله: تَسَمَّوا بِأَسماءِ الأَنبِياءِ

151. عنه صلى الله عليه وآله: ما مِن أَهلِ بَيتٍ فيهِم اسمُ نَبِيٍ إلّا بَعَثَ اللهُ إِلَيهِم مَلَكا يُقَدِّسُهُم مِن صَلاةِ الغَداةِ إلَى العِشاءِ

152. الإمام الباقر عليه السلام: أَصدَقُ الأَسماءِ ما سُمِّيَ بِالعُبودِيَّةِ ، و أَفضَلُها أَسماءُ الأَنبِياءِ

153. الإمام الصادق عليه السلام: لا يولَدُ لَنا وَلَدٌ إلّا سَمَّيناهُ مُحَمَّدا، فَإِذا مَضى لَنا سَبعَةُ أَيّامٍ فَإِن شِئنا غَيَّرنا، و إِن شِئنا تَرَكنا

154. عنه عليه السلام: جاءَ رَجُلٌ إِلَى النَّبِيِ صلى الله عليه وآله، فَقالَ: يا رَسولَ اللهِ، وُلِدَ لي غُلامٌ فَماذا اسَمِّيهِ؟ قالَ: سَمِّهِ بِأَحَبِّ الأَسماءِ إلَيَ: حَمزَةَ

155. الكافي عن عَبدِ الرَّحمنِ بنِ مُحمَّد العَزرمِيّ: استَعمَلَ مُعاوِيَةُ مَروانَ بنَ الحَكَمِ عَلَى المَدينَةِ، و أمَرَهُ أَن يَفرِضَ لِشَبابِ قُرَيشٍ، فَفَرَضَ لَهُم

فَقالَ عَلِيُّ بنُ الحُسَينِ عليه السلام: فَأَتَيتُهُ فَقالَ: مَا اسمُكَ؟

فَقُلتُ عَليُ بنُ الحُسَينِ

فَقالَ ما اسمُ أَخيكَ؟

فَقُلتُ: عَلِيّ

قالَ: عَلِيّ و عَلِيّ! ما يُريدُ أَبوكَ أَن يَدَعَ أَحَدا مِن وُلدِهِ إلّا سَمّاهُ عَلِيّاً؟ ثُمَّ فَرَضَ لي، فَرَجَعتُ إِلى أَبي فَأَخبَرتُهُ. فَقالَ: وَيلي عَلَى ابنِ الزَّرقاءِ دَبّاغَةِ الأدَمِ، لَو وُلِدَ لي مِئَةٌ لأَحبَبتُ أَن لا اسَمِّيَ أَحَداً مِنهُم إِلّا عَلِيّاً

156. تفسير العياشي عن ربعي بن عبدالله: قيلَ لِأَبي عَبدِ اللهِ عليه السلام: جُعِلتُ فِداكَ إِنّا نُسَمِّي بِأَسمائِكُم و أَسماءِ آبائِكُم، فَيَنفَعُنا ذلِكَ؟

فَقالَ: إِي وَ اللهِ، و هَلِ الدّينُ إلّا الحُبُّ؟ قالَ اللهُ: «إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ »

157. الكافي عن ابنِ مَيَّاحٍ، عَن فُلانِ بنِ حَميدٍ: أَنَّهُ سَأَلَ أَبا عَبدِ اللهِ عليه السلام وشاوَرَهُ فِي اسمِ وَلَدِهِ، فَقالَ: سَمِّهِ بِأَسماءٍ مِنَ العُبُودِيَّةِ. فَقالَ: أَيّ الأَسماءِ هُوَ؟ فَقالَ: عَبدُ الرَّحمنِ

158. الإمام الكاظم عليه السلام: لا يَدخُلُ الفَقرُ بَيتا فيهِ اسمُ مُحَمَّدٍ أَو أَحمَدَ أَو عَلِيٍ أَوِ الحَسَنِ أَوِ الحُسَينِ أَو جَعفَرٍ أَو طالِبٍ أَو عَبدِ اللهِ، أَو فاطِمَةَ مِنَ النِّساءِ

159. الإمام العسكري عليه السلام- لِجَعفَرِ بنِ الشَّريفِ الجُرجانِيّ-: شَكَرَ اللهُ لِأَبي إِسحاقَ إِبراهيمَ بنِ إسماعيلَ صَنيعَتَهُ إِلى شيعَتِنا، و غَفَرَ لَهُ ذُنوبَهُ، و رَزَقَهُ ذَكَراً سَوِيّاً قائِلًا بِالحَقِّ، فَقُل لَهُ: يَقولُ لَكَ الحَسَنُ بنُ عَليّ: سَمِّ ابنَكَ أَحمَدَ

160. كَشفُ الغمّة عن جعفر بن محمد القلانِسي: كَتَبَ مُحَمَّدٌ أَخي إِلى أَبي مُحَمَّدٍ عليه السلام وَ امرَأَتُهُ حامِلٌ مُقرِبٌ أَن يَدعُوَ اللهَ أَن يُخَلِّصَها و يَرزُقَهُ ذَكَراً، و يُسَمِّيَهُ. فَكَتَبَ يَدعُو اللهَ بِالصَّلاحِ وَ يَقولُ: رَزَقَكَ اللهُ ذَكَراً سَوِيّاً، و نِعمَ الاسمُ مُحَمَّدٌ و عَبدُ الرَّحمنِ. فَوَلَدَت اثنَين فَسَمَّى واحِداً مُحَمَّداً، وَ الآخَرَ عَبدَ الرَّحمنِ

E- Inappropriate Names

161. The Prophet (s.a.w.) said:“Do not name your children Hakam and Abu al-Hakam, for Allah is the Hakam (Arbitrator).” 52

162. The Prophet (s.a.w.) said:“Do not name your son: Yasar, Rabah, Najih, or Aflah.” 53

163. The Prophet (s.a.w.) said:“The worst names are: Dirar, Murrah, Harb, and Zalim.” 54

164. Majma’ al-Zawa’id, narrating from ‘Abd al-Rahman ibn Abu Sabrah who said:“My father and I went to the Prophet (s.a.w.) who asked my father: “Is this your son?”

He answered:“Yes.”

He (s.a.w.) asked:“What is his name?”

He answered:“al-Hubab.”

He (s.a.w.) said:“Do not call him al-Hubab, for al-Hubab is Satan, but rather he [your son] is ‘Abd al-Rahman.” 55

165. al-Mu‘jam al-Kabir, narrating from Ibn Buraydah from his father who said:“The Messenger of Allah (s.a.w.) prohibited anyone to be called Kalb (dog) or Kulaib.” 56

F- The reason for the Reproaching of Certain Names

166. Sunan Abu Dawud, narrating from Muhammad ibn ‘Amr ibn ‘Ata’ who said:“Zainab bint Abu Salamah asked him [Muhammad ibn ‘Amr ibn ‘Ata’]: “What did you name your daughter?”

He said:“I named her Barrah (Righteous).”

She said:“Verily, the Messenger of Allah (s.a.w.) reproached this name: I was named Barrah and the Messenger of Allah (s.a.w.) said: “Do not admire yourselves. Allah is more aware of the righteous ones among you.”

They said:“Then what do we call her?”

He answered:“Name her Zainab!” 57

الأسماءُ المَذمومَةُ

161. رسول الله صلى الله عليه وآله: لا تُسَمّوا أَولادَكُم الحَكَمَ، و لا أَبَا الحَكَمِ؛ فَإِنَّ اللهَ هُوَ الحَكَمُ

162. عنه صلى الله عليه وآله: لا تُسَمِّيَنَّ غُلامَكَ يَساراً، و لا رَباحاً، و لا نَجيحاً، و لا أفلَحَ

163. عنه صلى الله عليه وآله: شَرُّ الأَسماءِ: ضِرارٌ، و مُرَّةُ، و حَربٌ، و ظالِمٌ

164. مجمع الزوائد عن عبد الرحمن بن أبي سبرة: دَخَلتُ أنَا وَ أَبي عَلى رَسولِ الله صلى الله عليه وآله فَقالَ لِأَبي: هذا ابنُكَ؟ قُلتُ: نَعَم. قالَ: مَا اسمُهُ؟ قالَ: الحُبابُ

قالَ: لا تُسَمِّهِ الحُبابَ؛ فَإِنَّ الحُبابَ شَيطانٌ، وَ لكِن هُوَ عَبدُ الرَّحمنِ

165. المعجم الكبير عن ابن بريدة عن أبيه: نَهى رَسولُ الله صلى الله عليه وآله أَن يُسَمَّى كَلبٌ أَو كُلَيبٌ

و سَبَبُ النَّهيِ عَن بَعضِ الأَسماءِ

166. سنن أبي داوود: عن مُحَمَّدِ بنِ عَمرو بنِ عَطاءٍ: أنَّ زَينَبَ بِنتَ أبي سَلمَةَ سَأَلَتهُ: ما سَمَّيتَ أبنَتَكَ؟ قالَ سَمَّيتُها بَرَّةً

قالَت: إِنَّ رَسولَ اللهِ صلى الله عليه وآله قَد نَهى‏ عَن هذَا الاسمِ، سُمِّيتُ بَرَّةً، فَقالَ رَسولُ اللهِ صلى الله عليه وآله: لا تُزَكُّوا أَنفُسَكُم، اللهُ أَعلَمُ بِأَهلِ البِرِّ مِنكُم. فَقالوا: ما نُسَمِّيها؟ قالَ: سَمُّوها زَينَبَ

1.6: Shaving the Head

167. When Imam al-Sadiq (a.s.) was asked about the reason for shaving the head of a baby, he answered:“To clean the head from the hair [the term period] of the womb.” 58

168. al-Kafi, narrating from ‘Ali ibn Ja’far asking Imam al-Kazim:“I asked him about a newborn child and whether his head is to be shaved after the seventh day?” He (a.s.) said:“If seven days have passed shaving his head is not necessary.” 59

حَلْقُ الرَّأسِ‏

167. الإمام الصادق عليه السلام- و سُئِلَ عَن عِلَّةِ حَلقِ رَأسِ المَولودِ فَقالَ-: تَطهيرُهُ مِن شَعرِ الرَّحِمِ

168. الكافي عن عليّ بن جعفر عن الإمام الكاظم عليه السلام، قالَ: سَأَلتُهُ عَن مَولودٍ يُحلَقُ رَأسُهُ بَعدَ يَومِ السّابِعِ؟ فَقالَ: إِذا مَضى سَبعَةُ أَيامٍ فَلَيسَ عَلَيهِ حَلقٌ

1.7: Giving an Offering for a Child

169. The Prophet (s.a.w.) said:“Every boy is held in pledge of his offering (‘Aqiqah) which should be sacrificed for him on the seventh day [after his birth].” 60

170. Imam al-Baqir (a.s.) said:“On the seventh day of the birth of a child, a boy or a girl, one should sacrifice a sheep, a male sheep for the boy and an ewe for the girl. Sacrifice [an offering] and give a part of the offering to the midwife, and name him on the seventh day.” 61

171. Imam al-Sadiq (a.s.) said:“When the child is born, an offering is to be sacrificed for him, his head is to be shaved and some silver equal to the weight of his hair should be given as alms. The foot and the leg [of the offering] should be gifted to the midwife and some Muslims should be invited to eat [from it] and pray for the child, then he should be named on the seventh day [after his birth].” 62

172. Imam al-Sadiq (a.s.) said:“Every newborn child is in the pledge of an offering.” 63

173. Imam al-Sadiq (a.s.) said:“The offering of sacrifice is done on the seventh day, and the foot of the sheep and its leg is given to the midwife, and its bones should not be broken.” 64

174. Imam al-Sadiq (a.s.) said:“When performing the offering, say over it: “In the name of Allah, and by Allah, O Allah! This is an offering (‘Aqiqah) from so and so, its flesh is for his flesh, its blood is for his blood and its bone is for his bone. O Allah! Appoint it as a shield for the progeny of Muhammad, praise of Allah be upon him and them.” 65

175. al-Kafi, narrating from ‘Ammar ibn Musa from Imam al-Sadiq (a.s.) asking him:“I asked him about the offering for a child (‘Aqiqah) and how it should be. The Imam (a.s.) answered: “… one fourth of it is given to the midwife and if there was no midwife, it’s given to its mother to give it to anyone she desires, and from it she should feed ten Muslims and it is better if they are more then.” 66

176. al-Kafi, narrating from Abu al-Sabbah al-Kanani who said:“I asked Abu ‘Abdullah [al-Sadiq] (a.s.) about a newborn child and when an offering should be done for him, when his head should be shaved, when the alms equal to the weight of his hair is given and when should a name be given to him?”

He (a.s.) answered:“They should all be done on the seventh day.” 67

177. al-Kafi, narrating from Jamil ibn Darraj who said:“I asked Abu ‘Abdullah [al-Sadiq] (a.s.) about the sacrifice (‘Aqiqah) and which one should be done first, the offering, shaving the head, or naming the child?”

He (a.s.) answered:“All of these are done at the same time, the shaving, the offering, and the naming.”

Then he mentioned what Fatimah (a.s.) had done for her child. After that he said:“The hair must be weighed and silver equal to its weight is to be given as alms.” 68

178. al-Kafi, narrating from Ishaq ibn ‘Ammar who asked Imam al-Sadiq (a.s.) about the offering for the child, shaving his head, or alms- giving, saying:“I asked him: “Which of them do we start with?”

He answered:“Shave his head, offer the sacrifice for him, and then give silver equal to the weight of his hair as alms, and all of these are done in one place.” 69

العَقيقَةُ

169. رسول الله صلى الله عليه وآله: كُلُّ غُلامٍ رَهينَةٌ بِعَقيقَتِهِ، يُذبَحُ عَنهُ يَومَ سابِعِهِ

170. الإمام الباقر عليه السلام‏ إِذا كانَ يَومُ السّابِعِ وقَد وُلِدَ لأَحَدِكُم غُلامٌ أو جارِيَةٌ فَليَعُقَّ عَنهُ كَبشاً؛ عَنِ الذَّكَرِ ذَكَراً، و عَنِ الانثى مِثلَ ذلِكَ، عُقّوا عَنهُ و أطعِمُوا القابِلَةَ مِنَ العَقيقَةِ، و سَمّوهُ يَومَ السّابِعِ

171. الإمام الصادق عليه السلام: المَولودُ إِذا وُلِدَ عُقَّ عَنهُ و حُلِقَ رَأسُهُ، و تُصُدِّقَ بِوَزنِ شَعرِهِ وَرِقا، و اهدِيَ إِلَى القابِلَةِ الرِّجلُ و الوَرِكُ، و يُدعَى نَفَرٌ مِنَ المُسلِمينَ فَيَأكُلونَ و يَدعون لِلغُلامِ، و يُسَمّى يَومَ السّابِعِ

172. عنه عليه السلام: كُلُّ مَولودٍ مُرتَهَنٌ بِالعَقيقَةِ

173. عنه عليه السلام: العَقيقَةُ يَومَ السابِعِ، و تُعطَى‏ القابِلَةُ الرِّجلَ مَعَ الوَرِكِ، ولا يُكسَرُ العَظمُ

174. عنه عليه السلام: تَقولُ عَلَى العَقِيقَةِ إذا عَقَقتَ: «بِسمِ اللهِ و بِاللهِ، اللّهُمَّ عَقيقَةٌ عَن فُلانٍ، لَحمُها بِلَحمِهِ، و دَمُها بِدَمِهِ، و عَظمُها بِعَظمِهِ، اللّهُمَّ اجعَلهُ وِقاءً لآِلِ مُحمّدٍ صَلَّى اللهُ عَليهِ و عَلَيهِم ».

175. الكافي عن عمّار بن موسى عن الإمام الصادق عليه السلام، قال: سَأَلتُهُ عَنِ العَقيقَةِ عَنِ المَولودِ كَيفَ هِيَ؟

قالَ: يُعطَى القابِلَةَ رُبعُها، وإن لَم تَكُن قابِلَةٌ فَلِامِّهِ تُعطيها مَن شاءَت، وتُطعِمُ مِنهُ عَشَرَةً مِنَ المُسلِمينَ، فَإِن زادوا فَهُوَ أفضَلُ

176. الكافي عَن أبي الصّباح الكناني: سَأَلتُ أَبا عَبدِ الله عليه السلام عَنِ الصَّبِيِ المَولُودِ، مَتى يُذبَحُ عَنهُ، و يُحلَقُ رَأسُهُ، و يُتَصَدَّقُ بِوَزنِ شَعرِهِ، وَيُسَمّى؟

قالَ: كُلُّ ذلِكَ فِي اليَومِ السّابِعِ

177. الكافي عن جميل بن درّاج: سَأَلتُ أَبا عَبدِ اللهِ عليه السلام عَن العَقيقَةِ وَ الحَلقِ وَ التَّسمِيَةِ بِأَيِّها يُبدَأُ؟ قالَ: يُصنَعُ ذلِكَ كُلُّه في ساعَةٍ واحِدَةٍ، يُحلَقُ و يُذبَحُ و يُسَمّى، ثُمَّ ذَكَرَ ما صَنَعَت فاطِمَةُ عليها السلام لِوُلدِها. ثُمَّ قالَ: يوزَنُ الشَّعرُ، و يُتَصَدَّقُ بِوَزنِهِ فِضَّةً

178. الكافي عن إسحاق بن عمّار عن الإمام الصادق عليه السلام- فِي العَقِّ عَنِ المَولود و حَلِقِهِ وَ التَّصَدُّقِ عَنهُ- قالَ: قُلتُ لَهُ: بِأَيّ ذلِكَ نَبدَأُ؟ قالَ: تَحلِقُ رَأسَهُ، وتَعِقُّ عَنهُ، و تَصَّدَّقُ بِوَزنِ شَعرِهِ فِضَّةً، و يَكونُ ذلِكَ في مَكانٍ واحِدٍ

1.8: Circumcision

179. The Prophet (s.a.w.) said:“Purify your children [by circumcision] on the seventh day, for it is more pleasant and purer, and it causes the flesh to grow faster, and indeed the earth remains polluted for forty days with the urine of he who is not circumcised.” 70 ,71

180. Imam al-Sadiq (a.s.) said:“Circumcise your sons on the seventh day, for it is more pure and more haste in the growing of the flesh, and the earth detests the urine of he who is not circumcised.” 72

181. Imam al-Sadiq (a.s.) said:“Circumcising the boy is of the Sunnah, but female circumcision is not of the Sunnah.” 73

182. Kitab Man la Yahdurhu al-Faqih, narrating from Marazim ibn Hakim al-Azdi narrating from Imam al-Sadiq (a.s.) who said about when a boy is circumcised:“He (a.s.) said: “He [the father] should say: “O Allah! This is Your tradition and the tradition of Your Prophet, may Your praises be upon him and his progeny, and it is our obedience to You and Your Prophet, by Your wish, Your will and Your decree in an order that You have commanded, a decree You have made certain, and an order You have affirmed. So, I made him taste the hotness [pain] of iron in his circumcision and shedding of blood for a reason You know more of than me. O Allah! Purify him from sins, prolong his lifespan, keep away sicknesses and pains from his body, add to his wealth and repel poverty from him, for surely You know and we do not know.”

Then Abu ‘Abdullah [al-Sadiq] (a.s.) said:“Any man who does not recite this at the time of his son’s circumcision should recite it before he reaches puberty, and if he was to recite it, he will be safeguarded from being killed or harmed by the iron.” 74

183. al-Kafi, narrating from ‘Ali ibn Yaqtin who said:“I asked Abu al-Hasan [al-Kazim] (a.s.) about the circumcising of a boy on the seventh day [of his birth], and if it is a Sunnah or can it be postponed?, and which one is better?”

He (a.s.) said:“It is of the Sunnah on the seventh day, and it does not matter if it is delayed.” 75

الخِتانُ‏

. 179 رسول الله صلى الله عليه وآله: طَهِّروا أَولادَكُم يَومَ السّابِعِ؛ فَإِنَّهُ أَطيَبُ و أَطهَرُ و أَسرَعُ لِنَباتِ اللَّحمِ، و إِنَّ الأَرضَ تَنجُسُ مِن بَولِ الأَغلَفِ أَربَعينَ صَباحا

180. الإمام الصادق عليه السلام: اختِنوا أَولادَكُم لِسَبعَةِ أَيّامٍ؛ فَإِنَّه أَطهَرُ و أَسرعُ لِنَباتِ اللَّحمِ، وإِنَّ الأَرضَ لَتَكرَهُ بَولَ الأَغلَفِ

181. عنه عليه السلام: خِتانُ الغُلامِ مِنَ السُّنَّةِ، و خفضُ الجَوارِي لَيسَ مِنَ السُّنَّةِ

182. كتاب من لا يحضره الفقيه عن مرازم بن حكيم الازديّ عن الإمام الصادق عليه السلام- فِي الصَّبِيِّ إِذا خُتِنَ، قالَ-: يَقولُ :

اللّهُمَّ هذِهِ سُنَّتُكَ، و سُنَّةُ نَبِيِّكَ صَلواتُكَ عَلَيهِ و آلِهِ، وَ اتِّباعٌ مِنَّا لَكَ و لِنَبِيِّكَ، بِمَشِيَّتِكَ و بِإِرادَتِكَ و قَضائِكَ؛ لأَمرٍ أنتَ أرَدتَهُ، و قَضاءٍ حَتَمتَهُ، و أمرٍ أنفَذتَهُ، فَأَذَقتُهُ حَرَّ الحَديدِ في خِتانِهِ و حِجامَتِهِ لِأمرٍ أنتَ أعرَفُ بِهِ مِنِّي، اللّهُمَّ فَطَهِّرهُ مِنَ الذُّنوبِ، و زِد في عُمُرِهِ، وَ ادفَعِ الآفاتِ عَن بَدَنِهِ، وَ الأَوجاعَ عَن جِسمِهِ، و زِدهُ مِنَ الغِنى، وَ ادفَع عَنهُ الفَقرَ، فَإِنَّكَ تَعلَمُ و لا نَعلَمُ

و قالَ أبو عَبدِ اللهِ عليه السلام: أيُّ رَجُلٍ لَم يَقُلها عِندَ خِتانِ وَلَدِهِ فَليَقُلها عَلَيهِ مِن قَبلِ أَن يَحتَلِمَ، فَإِن قالَها كُفِيَ حَرَّ الحَديدِ مِن قَتلٍ أو غَيرِهِ

183. الكافي عن عليّ بن يقطين: سَأَلتُ أبَا الحَسَنِ عليه السلام عَن خِتانِ الصَّبِيِّ لِسَبعَةِ أيّامٍ؛ مِنَ السُّنَّةِ هُوَ أو يُؤَخَّرُ؟ وأَيُّهُما أفضَلُ؟

قالَ: لِسَبعَةِ أيّامٍ مِنَ السُّنَّةِ، وإِن أُخِّرَ فَلا بَأسَ

Notes

1. Qur’an, 19:15.

2. Qur’an, 19:33.

3. Tuhaf al-’Uqul, p. 292. Bihar al-Anwar, vol. 78, p. 171, h. 4.

4. Nathr al-Durr, vol. 1, p. 345. Nazhah al-Nazir, p. 100, h. 19. Kashf al-Ghummah, vol. 2, p. 362.

5. Kitab Man la Yahdarhu al-Faqih, vol. 1, p. 194, h. 595.

6. al-Kafi, vol. 6, p. 17, h. 3. Kitab Man la Yahdarhu al-Faqih, vol. 3, p. 480, h. 4687.

7. A kind of sweet made from flour, water and honey.

8. al-Kafi, vol. 6, p. 281, h. 1. Bihar al-Anwar, vol. 48, p. 110, h. 12.

9. al-Kafi, vol. 3, p. 40, h. 2. Tahdhib al-Ahkam, vol. 1, p. 104, h. 270. Kitab Man la Yahdarhu al-Faqih, vol. 1, p. 78, h. 176. All narrating from Sama’ah.

10. It is said that Um al-Sibyan is a kind of sickness in which the person is afflicted with a state that is called ‘wind seized’ and sometimes it causes the person to become unconscious. It has also been said that Um al-Sibyan is a jinn that hurts children. In Persian, Um al-Sibyan refers to the mother of a jinn (hidden creature) and being possessed by a jinn. Refer to: Daneshnameh Pezeshki, vol. 1, p. 677

11. Musnad Abu Ya’la, vol. 6, p. 181, h. 6747. al-Firdaws, vol. 3, p. 632, h. 5982. Both narrating from Imam al-Husayn (a.s.). Kanz al-Ummal, vol. 16, p. 457, h. 45414.

12. al-Kafi, vol. 6, p. 24, h. 6, narrating from al-Sakuni from Imam al-Sadiq (a.s.).

13. Sunan Abu Dawud, vol. 4, p. 328, h. 5105. Musnad Ibn Hanbal, vol. 9, p. 230, h.23930.

14. Kashf al-Ghammah, vol. 2, p. 151. Bihar al-Anwar, vol. 43, p. 255.

15. al-Kafi, vol. 6, p. 23, h. 2, narrating from Hafs al-Kinasi.

16. al-Kafi, vol. 6, p. 23, h. 1. Tahdhib al-Ahkam, vol. 7, p. 436, h. 1738. Both narrating from Abu Yahya al-Razi. Wasa’il al-Shi’ah, vol. 21, p. 137, h. 2.

17. Jami’ al-Ahadith, p. 141. al-Imamah wa al-Tabsirah, p. 176.

18. Musnad Abu Ya’la, vol. 6, p. 414, h. 7278. Kanz al-Ummal, vol. 13, p. 268, h. 36788.

19. Sahih Muslim, vol. 3, p. 1691, h. 27. al-Musannif by Ibn Abu Shaybah, vol. 5, p. 430, h. 4.

20. al-Kafi, vol. 6, p. 24, h. 5, narrating from Abu Basir from Imam al-Sadiq (a.s.). Tahdhib al-Ahkam, vol. 7, p. 427, h. 1741, narrating from Abu Basir. al-Khisal, p. 637, h. 10, narrating from Abu Basir and Muhammad ibn Muslim from Imam al-Sadiq (a.s.) from his forefathers (a.s.).

21. al-Kafi, vol. 6, p. 24, h. 3- 4. Tahdhib al-Ahkam, vol. 7, p. 436, h. 1739- 1740.

22. Tahdhib al-Ahkam, vol. 6, p. 74, h. 143, narrating from al-Husayn ibn Abu Ya’la. al-Da’awat, p. 185, h. 513.

23. al-Fiqh al-Mansub li Imam al-Ridha (a.s.), p. 239, Mustardak al-Wasa’il, vol. 15, p. 138, h. 17783.

24. al-Kafi, vol. 6, p. 48, h. 1. Tahdhib al-Ahkam, vol. 8, p. 111, h. 384. Both narrating from Durust.

25. al-Kafi, vol. 6, p. 18, h. 3. Tahdhib al-Ahkam, vol. 7, p. 437, h. 1745. Both narrating from Musa ibn Bakr.

26. al-Kafi, vol. 6, p. 18, h. 2, narrating from Imam al-Sadiq (a.s.) from his father (a.s.) from his grandfather (a.s.). al-Khisal, p. 634.

27. Sunan al-Tirmidhi, vol. 5, p. 132, h. 2832.

28. al-Nawadir, by al-Rawandi, p. 104, h. 75. al-Ja’fariyat, p. 190, with ‘custom’ instead of ‘names that denote the servitude to Allah’. Both narrating from Imam al-Kazim (a.s.) from his forefathers (a.s.). Bihar al-Anwar, vol. 104, p. 130, h. 21.

29. al-Khisal, p. 251, h. 118, narrating from Jabir from Imam al-Baqir (a.s.). Bihar al-Anwar, vol. 104, p. 127, h. 2.

30. Tarikh Baghdad, vol. 3, p. 91, narrating from Zaid ibn al-Hasan from his father from Imam ‘Ali (a.s.). Sharh Nahj al-Balaghah, vol. 19, p. 369, narrating from Imam ‘Ali (a.s.) from the Prophet (s.a.w).

31. Makarim al-Akhlaq, vol. 1, p. 65, h. 67, narrating from Abu Rafay’. Bihar al-Anwar, vol. 16, p. 239.

32. Tanbih al-Khawatir, vol. 1, p. 32, narrating from Jabir. Sharh Nahj al-Balaghah, vol. 19, p. 366, narrating from Jabir.

33. Kanz al-Ummal, vol. 16, p. 422, h. 45222, narrating from ‘Abd ibn Hamid from ‘Anas.

34. Yusuf.

35. Meaning that a girl should not be put in a room where onlookers can see her.

36. al-Kafi, vol. 6, p. 48, h. 6. Tahdhib al-Ahkam, vol. 8, p. 112, h. 387.

37. al-Kafi, vol. 6, p. 19, h. 6, narrating from ‘Asim al-Kuzi from Imam al-Sadiq (a.s.). Tahdhib al-Ahkam, vol. 7, p. 438, h. 1747, narrating from Imam al-Baqir (a.s.) from the Prophet (S.a.w.).

38. Sunan Abu Dawud, vol. 4, p. 288, h. 4950. Musnad Abu Ya’la, vol. 6, p. 351, h. 7133. Both narrating from Abu Wahab al-Jashmi.

39. al-Amali, by al-Tusi, p. 511, h. 1117, narrating from al-Asbagh from Imam ‘Ali (a.s.) from the Prophet (S.a.w.). Bihar al-Anwar, vol. 104, p. 129, h. 14.

40. Meaning names which begin with the prefix ‘abd, such as: ‘Abdullah, ‘Abd al-Rahman, ‘Abd al-Hadi… .

41. al-Kafi, vol. 6, p. 18, h. 1. Tahdhib al-Ahkam, vol. 7, p. 438, h. 1747.

42. al-Kafi, vol. 6, p. 18, h. 4. Tahdhib al-Ahkam, vol. 7, p. 437, h. 1746. ‘Uddah al-Da’i, p. 77, narrating from Imam al-Ridha (a.s.).

43. al-Kafi, vol. 6, p. 19, h. 9. Tahdhib al-Ahkam, vol. 7, p. 438, h. 1749. Both from Ibn al-Qaddah.

44. The colour of the eye here does not mean it is a defect, but it is referring to evil features and lewdness.

45. al-Kafi, vol. 6, p. 19, h. 7. Bihar al-Anwar, vol. 44, p. 211, h. 8.

46. Qur’an, 3:31.

47. Tafsir al-’Ayyashi, vol. 1, p. 167, h. 28. Bihar al-Anwar, vol. 104, p. 130, h. 19

48. al-Kafi, vol. 6, p. 18, h. 5.

49. al-Kafi, vol. 6, p. 19, h. 8. Tahdhib al-Ahkam, vol. 7, p. 438, h. 1748. Both narrating from Sulayman al-Ja’fari.

50. al-Khara’ij wa al-Jara’ih, vol. 1, p. 424, h. 4. Kashf al-Ghummah, vol. 3, p. 217. Both narrating from Ja’far ibn al-Sharif al-Jurjani.

51. Kashf al-Ghummah, vol. 3, p. 208. Bihar al-Anwar, vol. 50, p. 298, h. 72.

52. ‘Ilal al-Shara’i’, p. 583, h. 23, narrating from Imam ‘Ali (a.s.). Bihar al-Anwar, vol. 76, p. 175, h. 2.

53. Sahih Muslim, vol. 3, p. 1685, h. 12. Sunan Abu Dawud, vol. 4, p. 290, h. 4958. Both narrating from Samarah ibn Jundab. Kanz al-Ummal, vol. 1, p. 465, h.2023.

54. al-Khisal, p. 250, h. 118, narrating from Jabir from Imam al-Baqir (a.s.). Bihar al-Anwar, vol. 104, p. 127, h. 2.

55. Majma’ al-Zawa’id, vol. 3, p. 306, h. 4677.

56. al-Mu’jam al-Kabir, vol. 2, p. 23, h. 1163. Kanz al-Ummal, vol. 16, p. 424, h. 45234.

57. Sunan Abu Dawud, vol. 4, p. 288, h. 4953. al-Mu’jam al-Kabir, vol. 24, p. 280, h.709.

58. Kitab Man la Yahdarhu al-Faqih, vol. 3, p. 489, h. 4728. ‘Ilal al-Shara’i’, p. 505, h. 1. Makarim al-Akhlaq, vol. 1, p. 488, h. 1693.

59. al-Kafi, vol. 6, p. 38, h. 1. Kitab Man la Yahdarhu al-Faqih, vol. 3, p. 489, h. 4729.

60. Sunan al-Darami, vol. 1, p. 511, h. 1903. al-Sunan al-Kubra, vol. 9, p. 510, h. 19290. Both narrating from Samarah.

61. al-Kafi, vol. 6, p. 27, h. 4. Tahdhib al-Ahkam, vol. 7, p. 442, h. 1769. Wasa’il al-Shi’ah, vol. 15, p. 152, h. 11.

62. al-Kafi, vol. 6, p. 28, h. 5. Tahdhib al-Ahkam, vol. 7, p. 442, h. 1770. Both narrating from Hafs al-Kana’isi.

63. al-Kafi, vol. 6, p. 24, h. 2. Tahdhib al-Ahkam, vol. 7, p. 441, h. 1762. Kitab Man la Yahdarhu al-Faqih, vol. 3, p. 484, h. 4711. All narrating from Abu Khadijah.

64. al-Kafi, vol. 6, p. 29, h. 11. Tahdhib al-Ahkam, vol. 7, p. 443, h. 1772. Both narrating from al-Kahili. Wasa’il al-Shi’ah, vol. 15, p. 150, h. 5.

65. al-Kafi, vol. 6, p. 30, h. 1. Wasa’il al-Shi’ah, vol. 15, p. 154, h. 1.

66. al-Kafi, vol. 6, p. 28, h. 9. Tahdhib al-Ahkam, vol. 7, p. 443, h. 1771.

67. al-Kafi, vol. 6, p. 28, h. 8.

68. al-Kafi, vol. 6, p. 33, h. 4.

69. al-Kafi, vol. 6, p. 27, h. 2. Tahdhib al-Ahkam, vol. 7, p. 442, h. 1767.

70. Pollution here means performing what is opposite to the Sunnah, and not material impurity and uncleanliness. If the child is not mature (baligh), it refers to the parent’s not following the Sunnah, and if he is mature, then it is his own opposition to the Sunnah.

71. al-Kafi, vol. 6, p. 35, h. 2. Tahdhib al-Ahkam, vol. 7, p. 445, h. 1778. Both narrating from al-Sakuni from Imam al-Sadiq (a.s.).

72. al-Kafi, vol. 6, p. 34, h. 1. Tahdhib al-Ahkam, vol. 7, p. 444, h. 1777. Both narrating from Mas’adah ibn Sadaqah.

73. al-Kafi, vol. 6, p. 37, h. 2. Both narrating from ‘Abdullah ibn Sinan.

74. Kitab Man la Yahdarhu al-Faqih, vol. 3, p. 488, h. 4726. Wasa’il al-Shi’ah, vol. 15, p. 169, h. 1.

75. al-Kafi, vol. 6, p. 36, h. 7. Tahdhib al-Ahkam, vol. 7, p. 445, h. 1780. Wasa’il al-Shi’ah, vol. 15, p. 165, h. 1.


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