عبيدالله بن علي بن أبي شعبة

“There can be no friendship without its rules. You may call one a friend only when he follows such rules and those who do not follow such rules cannot be called a friend. First of all a friend must be the same inside and outside. Secondly, he must consider your beauty his own beauty and your flaw as his flaw. Thirdly that he does not change because of high position and wealth. Fourth, that he does not hold back from you what is within his capabilities. Fifth, with the above, he does not leave you out in unfortunate circumstances.”

“Nothing in this universe except Allah, knows the reward of feeding a Muslim to satiation. Feeding a Muslim is one of the deeds of being forgiven of one’s sins.” Imam recited the verse: ‘…Or the giving of food in a day of hunger to an orphan, having relationship, or to the poor man lying in the dust.”13

“We once asked abu ‘Abd Allah (a.s.), about the charities of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and the charities of Fatimah, ‘Alayha al-Salam. He (the Imam) said, ‘Their charities are for banu Hashim and banu al-Muttalib.’”

The Messenger of Allah, Allah’s blessings be upon him and his Family, forbade me – and I will not say that he forbade you – from wearing rings of gold, the clothes of the qisi, pads in purple, covers in red and from reciting while I am kneeling.

“I once asked abu ‘Abd Allah (a.s.), about the case of a woman who has given birth because of fornication; if I can hire her for breastfeeding. He (the Imam) said, ‘Do not hire her for breastfeeding as well as her daughter.”’

I went to Abu Al-Hassan Al-Ridha (asws) with Husayn Bin Suweyr Bin Abu Fakhta. So I said to him (asws), ‘May I be sacrificed for you (asws), we used to be in a time of sustenance and led an affluent lifestyle. Our condition changed as it sometimes does, so supplicate to Allah (azwj) to return that state to us’. So he (asws) said: ‘What is it that you want? To become kings? Would you be satisfied to become like Tahir and Harsama, and they are opposed to what you are upon?’ I said, ‘No, by Allah (azwj), it would not satisfy me that there should be for me the whole world and whatever is in it of the gold and the silver, whilst I am upon the opposite to what I am upon at present (Al-Wilayah). He (asws) said; ‘So the one who is contented among you, should be thankful to Allah (azwj). Allah (azwj) is Saying: “[14:7] If you are grateful, I would certainly give to you more”. And the Glorious and High Said: “[34:13] give thanks, O family of Dawood! and very few of My servants are grateful”. And think good with Allah (azwj), for Abu Abdullah (asws) used to say; ‘The one who thinks about Allah (azwj), Allah (azwj) would also Mention him (Reward him), and the one who is happy with a little from the sustenance, Allah (azwj) would Accept even small amount of deeds. And the one who is happy with a small amount of Permissible, his expenses would be light and his family would enjoy, and Allah (azwj) would Show him the sicknesses of the world and its cure and Bring him out from it safely to the House of Peace’. Then said; ‘What is the action of Ibn Qayama?’ I said, ‘By Allah (azwj), he (does not) meet us in a goodly manner’. So he (asws) said: ‘And which thing prevents him from that?’ Then he (asws) recited this Verse: “[9:110] The building which they have built will ever continue to be a source of disquiet in their hearts, except that their hearts get cut into pieces”. Then he (asws) said: ‘Do you know what was it that confused Ibn Qayama?’ I said, ‘No’. He (asws) said: ‘He chased Abu Al-Hassan (asws), so he came to him (asws) from his (asws) right, and from his (asws) left, and he wanted Masjid of the Prophet (saww). So Abu Al-Hassan (asws) turned towards him and said: ‘What do you want, may Allah (azwj) Confuse you’. Then he (asws) said: ‘Consider if Musa (as) were to return to them, so they said, ‘Had you (as) appointed him (Haroun (as)) for us, so we would have followed him (as) in his (as) footsteps’, were they more desirable in their speech or the ones who said, ‘We will not leave our devotions for him (Haroun (as)) until Musa (as) returns to us’. So I said, ‘No, but the ones who said, ‘He (as) has been appointed for us, so we will follow him (as) in his (as) footsteps’. So he (asws) said; ‘So it is from there that Ibn Qayama and the ones who speak by his speech come from’. Then he (asws) mentioned Ibn Al-Sarraaj, so he (asws) said: ‘He had accepted the death of Abu Al-Hassan (asws) and that is why he bequeathed during his death, so he said, ‘All of what I leave behind from the things, even my shirt which is upon my neck, is for the inheritors of Abu Al-Hassan (asws)’. And he never said that it is for Abu Al-Hassan (asws). And this is his acceptance, but which thing will profit him from that and from what he said?’ Then he (asws) was quiet’.

Everything in this book that is narrated from Ubaydullah ibn Ali Al-Halabi has been transmitted by me from my father and from Muhammad ibn Al-Hasan - may Allah (swt) be pleased with them both - from Sa'd ibn Abdullah and Al-Himyari together, from Ahmad and Abdullah, the sons of Muhammad ibn 'Isa, from Muhammad ibn Abi 'Umayr, from Hammad ibn 'Uthman, from Ubaydullah ibn Ali Al-Halabi. I have also narrated it from my father, from Muhammad ibn Al-Hasan, and from Ja'far ibn Muhammad ibn Masrur - may Allah (swt) be pleased with them all - from Al-Husayn ibn Muhammad ibn 'Amir, from his uncle Abdullah ibn 'Amir, from Muhammad ibn Abi 'Umayr, from Hammad ibn 'Uthman, from Ubaydullah ibn Ali Al-Halabi.

1. Imam Ja’far Sadiq (a.s.) narrates that the Holy Prophet (s.a.w.s.) said, “Whenever the time of Salaat starts, an angel calls out to the people, ‘O people, stand up! Extinguish the fire, which you have lighted on your backs with the help of Salaat.”

I asked him about a person who is behind the Imam, and the Imam prolongs the tashahhud (sitting for testimony). Imam (as) said: "He may perform the taslim (salutation of peace) and leave if he wishes."

"The prayer during advancing combat (al-zahf) is performed on one's back with gestures of the head and the takbir (proclamation of 'Allahu Akbar'). During close fighting (al-musayafa), it involves takbir without gestures. During pursuit (al-mutarada), it is performed with gestures, and each person prays individually as per their situation."

He said: "If you perform the funeral prayer for an enemy of Allah (swt), the Exalted and Glorious, say: Allāhumma innā lā na‘lam minhu illā annahu ‘aduwwun laka wa lirasūlika. Allāhumma faḥsh qubrahu nāran wa uḥsh jawfahu nāran wa ‘ajjilhu ilā al-nār, fa-innahu kāna yuwālī a‘dā’aka wa yu‘ādī awliyā’aka wa yubghiḍu ahla bayti nabiyyika. Allāhumma ḍayyiq ‘alayhi qabrahu 'O’ Allah (swt), we know of him only that he was an enemy to You and Your Messenger. O’ Allah (swt), fill his grave with fire, fill his innermost with fire, and hasten him toward the fire, for he was loyal to Your enemies, hostile to Your allies, and had hatred for the family of Your Prophet. O’ Allah (swt), make his grave tight upon him.'" And when his coffin bier is raised, say: Allāhumma lā tarfa‘hu wa lā tuzakkih "O’ Allah (swt), do not raise him up or purify him." And if he However, if he is considered weak (Mustadh’af), say: Allāhumma ighfir lilladhīna tābū wa ittaba‘ū sabīlaka wa qihim ‘adhāba al-jaḥīm "O’ Allah (swt), forgive those who repent, follow Your way, and protect them from the torment of Hell." If you are unaware of his condition, then say: Allāhumma in kāna yuḥibbu al-khayra wa ahlahu faghfir lahu wa irḥamhu wa tajāwaz ‘anhu "O’ Allah (swt), if he loved good and its people, forgive him, have mercy upon him, and overlook him." And If the Mustadh’af has a connection to you, seek forgiveness for him as an intercession but not as an expression of loyalty."

Three breaths while drinking is better than one breath while drinking. He also said that it is disliked that it resembles thirsty cattle. I said: And what are thirsty camels? He said: Riding animals. And in another narration it is camels.

At what age does prayer become obligatory for the child?" Imam (as) replied: "When the child reaches six years old, and fasting becomes obligatory when they are capable of it."

“Once, a man said to abu ‘Abd Allah (a.s.), when I was present, saying, ‘I performed al-‘Umrah in al-Haram months (the Sacred months). Now I have come to perform al-Hajj al-Tamattu‘ (advantageous).’ I heard abu ‘Abd Allah (a.s.), say, ‘What you have done is very good. We do not compromise with the book of Allah, most Majestic, most Glorious, and the Sunnah of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to your cause. When our Lord will resurrect us and we will be brought before Him we will say, O our Lord we followed Your book and the Sunnah of Your Holy prophet. People will say, O Lord, we looked into our opinions and followed them, then Allah, most Majestic, most Glorious, will do with us and with them as He wills.’””

Barirah was married to a husband while she was still a slave. Then Aisha bought her and freed her. The Messenger of Allah (swt), peace and blessings be upon him and his family, gave her the choice: if she wished, she could remain with her husband, and if she wished, she could separate from him. Her former masters, who had sold her, had stipulated that her wala' (right of allegiance) should remain with them. The Messenger of Allah (swt) (peace and blessings be upon him and his family) said: "The wala' belongs to the one who grants freedom." Later, meat was given to Barirah as charity, and she gifted it to the Messenger of Allah (swt), peace and blessings be upon him and his family. Aisha, upon seeing it, commented: "The Messenger of Allah (swt) (peace and blessings be upon him and his family) does not consume charity." When the Messenger of Allah (swt), peace and blessings be upon him and his family, arrived and saw the meat hanging, he said: "What is the matter with this meat? Why has it not been cooked?" Aisha replied: "O Messenger of Allah (swt), it was given to Barirah as charity, and you do not eat charity." The Messenger of Allah (swt), peace and blessings be upon him and his family, said: "It is charity for her, but for us, it is a gift." Then He (sw) ordered it to be cooked. Thus, three rulings (sunan) were derived from this case.

"The state of Ihram (ritual consecration) begins at five designated locations, established by the Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him and his family). It is not proper for a pilgrim, whether performing Hajj or 'Umrah, to assume Ihram before or after these places. - For the people of Medina, it is Dhul-Hulayfah (the Mosque of the Tree), where he (the Prophet) used to pray and declare the Hajj obligatory. When he exited the mosque and reached the plain of Al-Bayda, near the first milestone, he entered Ihram. - For the people of Sham (Syria), it is Al-Juhfa. - For the people of Najd, it is Al-'Aqiq. - For the people of Ta'if, it is Qarn al-Manazil. - For the people of Yemen, it is Yalamlam. No one should deviate from the places designated by the Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him and his family)."

"There is no harm in that." Imam (as) was also asked about saffron, where a man lent dirhams in advance for twenty mithqals, or more or less. Imam (as) said: "There is no harm if the debtor cannot deliver the full amount of saffron. The creditor may take half, a third, or two-thirds of his right and receive the remaining value of what is owed in dirhams."

I said to Abī ‘Abdillāh (Imam Sādiq (a.s.)), “We go to the Ziyārah of the grave of Ḥusain (a.s.) two or three times a year.” Abū ‘Abdillāh (a.s.) replied, “I do not like you to go there frequently. Go to his Ziyārah once a year.” I asked, “How should I send blessing on him (when I go to his Ziyārah)?” Imam (a.s.) replied, “Stand behind him (the grave) next to his shoulders and send blessing on the Prophet (s.a.a.w.) and then send blessing on Ḥusain (a.s.).”

with regards to pilgrimage: Indeed, Allah has condition upon people a condition, and He has condition in favor to people a condition. Hence, the one who fulfils, Allah will fulfill to him. I said: What is it that He conditioned upon them, and what is it that He condition in favor to them? He said: As for what He conditioned upon them, He said: «So, whoever has made the pilgrimage obligatory (upon himself) in them, there shall be no sexual approach, nor impiety, nor arguing, in pilgrimage.» (2:197) As for what He conditioned in favor to them, He said: «Then, whoever hastens (the departure) in two days, there is no guilt upon him, and the one who delays, there is no guilt upon him for him who is godfearing.» (2:203) He said: He may return and there will be no sin upon him. I said: Have you seen the one who is tested (in endurance until he engages) with sexual intercourse, what is it upon him (of expiation)? He said: Upon him is a camel for sacrifice, and if the woman assisted by lust along with the lust of a man, upon them are two camels of sacrifice that they must slaughter, and if he had forced her [1] and it was not by desire from her, there is nothing upon her. Furthermore, it shall be separated between them until the people scatter (in departure) and until they return to the place in which they achieved what they achieved. I said: What do you see if we were to take in other than that path to another land, will they (be permitted to) gather? He said: Yes. I said: What do you see if one is tested with impiety? He then magnified that and did not make any limitation to it. He said: One must ask Allah for forgiveness and declare compliance (to Allah). I said: What do you see if one is tested with arguing? He said: If he argues above two times, there shall be upon the one who is right, blood that he must shed, the blood of a sheep [2], and upon the one who is wrong, blood that he must shed, the blood of a cow.

"If a man says, 'The first slave I acquire shall be free,' and then he inherits seven slaves altogether, lots are drawn among them, and the one whose lot is drawn shall be freed."