فلان

"Write for the runaway slave on a piece of paper or parchment: 'In the Name of Allah (swt), the Most Gracious, the Most Merciful. The hand of [slave's name] is tied to his neck. If he extends it, he will hardly see it. And whomever Allah (swt) has not granted light, for him there is no light (Surah An-Nur 24:40).' Then wrap it, place it between two sticks, and throw it into a dark corner of the house where he used to stay."

“I once asked abu ‘Abd Allah (a.s.), ’Can I perform al-Hajj and consider my father as my partner in it?’ He (the Imam) replied, ‘Yes, you can do so.’ I then asked, ‘Can I perform al-Hajj and consider my brothers as my partner in it?’ He (the Imam) replied, ‘Yes, you can do so; Allah, the Most Majestic, the Most Glorious, will make one al-Hajj for you and one al-Hajj for them, besides the reward for you because of maintaining good relations with them.’ I then asked, ‘Can I perform al-Hajj and consider a man or woman in al-Kufah as my partner in it?’ He (the Imam) replied, ‘You can do so. At the beginning of such Tawaf say, “O Allah, accept it from so and so,” mention the person on whose behalf it is.”’”

"I asked him about a man who said to another, 'Write to my wife regarding her divorce,' or said: 'Write to my slave regarding his emancipation.' Would that constitute a divorce or emancipation?" Imam (as) replied: "There is no divorce nor emancipation until it is spoken by the tongue or written by his own hand with the intention of divorce or emancipation. It must also be done with proper witnessing and at the right time while he is absent from his family."

"Recite this supplication for the runaway slave and write it down on a piece of paper: 'O Allah (swt)! The heavens belong to You, the earth belongs to You, and whatever is between them belongs to You. Make what is between them tighter upon [slave's name] than the skin of a camel, until You return him to me and make me victorious over him.' Then, write Ayat al-Kursi around the paper in a circular manner. Bury it and place something heavy over it in the spot where he used to take shelter at night."

O so-and-so! Do not sit with the rich, for a servant who sits with them sees that Allah has blessed them, and he does not stand until he believes that Allah has not blessed him.

“This is concerning my question before abu ‘ Abd Allah (a.s.), about the meaning of the words of Allah, "... but you must not secretly date (make secret appointment with) such women (during their waiting period) unless you speak to them in a lawful manner.’ (2:235) He (the Imam) said, ’He is a man who speaks to the woman before she completes her waiting period saying, “I invite you for a date in the house of so and so” and to propose marriage to her and His word, “Unless you speak to them in a lawful way” is a reference to “proposing marriage”, “. . . but you must not decide for marriage until the appointed waiting period is complete...” (2:235)’”

‘Abu Abdullah (asws) sent one of his (asws) servants on an errand. He was delayed. So Abu Abdullah (asws) went out to see why he had been delayed. He (asws) found him sleeping. So he (asws) sat near to his head and caressed it (and waited) until he woke up. So when he was awake, Abu Abdullah (asws) said to him: ‘O so and so, by Allah (azwj), that is not for you. The night is for you to sleep in and the day from you is for us (asws)’.

“Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah has said, ‘When a son of a believing person dies - Allah knows what the servant (of Allah) may say - Allah, the Most Holy, the Most High, says to His angels, “Have you taken the soul of the son of My servant out of his body?” They reply, “Yes, O Lord, we have done so.” He then asks, “What did My servant say?” They say, “He praised You and said, ‘We are for Allah and to Him we return.’” Allah, the Most Holy, the Most High, then says, “So you took away the fruit of his heart and the delight of his eyes but he praised Me and spoke of his return to Me. (For his reward) build a house for him in paradise and call it the house of al-Hamd (praising Allah).””’

“Once I was in the presence of Abu ‘Abdillah (a.s.) and al-‘Ala’ ibn Kamil said to him, ‘So and so acts against me again and again, if you consider it proper, pray to Allah, the Most Majestic, the Most Holy.’ The Imam said, ‘This is more than enough for you. Say, “O Lord, You are sufficient for everything and nothing is sufficient for You. Suffice me in the matters of so and so with whatever You wish, in whatever way You wish, from wherever You wish and whenever You wish.’”

“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who looks at a woman, likes her, asks about her and it is said that she is daughter of so and so. He goes to her father and asks him to give his daughter in marriage to him but he gives another woman in marriage to him and she gives birth for him but later he finds out that she is someone other than his daughter; instead she is his slave-girl. He (the Imam) said, ‘He must return the mother to her master and the child is his. The masters of slave-girl must pay the cost and the price of the child to the man because of their cheating the man.’”

“A man, of the companions of Abu ‘Abdillah (a.s.) would very often attend the gathering with the Imam. He remained absent for a certain time and did not attend Hajj also. Once a certain individual of his people who knew him came in and the Imam asked, ‘How so and so is doing?’ The narrator has said that the man then began to speak of him in very short expressions thinking that he meant thereby wealth and the world. Abu ‘Abd Allah (a.s.) then asked, ‘How is his religion?’ He said, ‘It is just as you love.’ The Imam said, ‘That, by Allah, is wealth.’”

“I once asked al-Khurasaniy (a.s.), saying, ‘Al-‘Abbasiy has said that you allow al-Ghina’ (music (and singing)). He (the Imam) said, ‘The infidel has spoken a lie. I did not say so to him. He asked me about al-Ghina’ (music (and singing)) and I said, ‘Once a man came to abu Ja‘far (a.s.), and asked him about al-Ghina’ (music (and singing)). He (the Imam) said, “O so and so, if Allah distinguishes between truth and falsehood where is the place of al-Ghina’ (music (and singing))?” He replied, ‘It is in falsehood.’ He (the Imam) said, ‘So you have issued the judgment.’”

‘When ascension took place with the Messenger (saww) of Allah (azwj), Jibraeel came up to him (saww) with Al-Buraaq (the ride). So he (saww) rode on it and came to Bayt Al-Maqdas (Jerusalem). So he (saww) met the ones whom he (saww) met from his (saww) brothers from the Prophets (as). Then he (saww) returned and narrated it to his (saww) companions, ‘I (saww) came to Bayt Al-Maqdas, and returned during the night. Jibraeel came to me (saww) with Al-Buraaq, so I (saww) rode upon it, and the sign of that is that I (saww) passed by the camels of Abu Sufyan being watered at the watering hole of the clan of so and so. A red camel of theirs had strayed and the group were looking for it. So some of them said to the others, ‘But rather he (saww) went to Syria whilst riding at speed whereas you have been to Syria and recognise it. So ask him (saww) about its markets, and its doors, and its businessmen’. So they said, ‘O Messenger (saww) of Allah (azwj), how is Syria, and how are its markets?’ He (asws) said: ‘The Messenger (saww), when asked about something that he (saww) did not recognise, he (saww) would not describe it until after seeing it in front of him (saww). So when they were in the middle of that, Jibraeel came up to him (saww) and said: ‘O Rasool Allah (saww), this here is Syria which has been raised for you (saww)!’ So the Rasool Allah (saww) turned and visualised Syria, with its doors, and its markets, and its businessmen’. So he (saww) said: ‘Where are the questioners about Syria?’ So they said to him (saww), ‘It is so and so and so and so (Abu Bakr and Umar)’. So the Rasool Allah (saww) answered them with regards to all of what they asked from him (saww). Even then they did not believe from among them, except for a few, and it is the Statement of Allah (azwj) Blessed and High: “[10:101] and signs and warners do not avail a people who would not believe”. Then Abu Abdullah (asws) said: ‘We (asws) seek Refuge with Allah (azwj) from disbelief in Allah (azwj) and in His (azwj) Rasool (saww). We (asws) believe in Allah (azwj) and in His (azwj) Messenger (saww)’.

I heard from Aba `Abdillah al-Sadiq Ja`far b. Muhammad (as): `Isa the Spirit of Allah passed by a people who were noising about. So, he said: What is wrong with these [people]? It was said: O Spirit of Allah! So-and-so the daughter of so-and-so is being married to so-and-so the son of so-and-so tonight. He said: They will noise about today, and they will weep tomorrow. So, one of them said: Why, O Messenger of Allah? He said: Because your [female] friend will die on this night. So, some said: Allah has spoken the truth, and His Messenger has spoken the truth. The people of hypocrisy said: How close is tomorrow! When they awoke, they went, and they found that nothing had happened to her. So, they said: O Spirit of Allah! Surely, you informed us yesterday that she will die, but she did not die! So, `Isa (as) said: Allah does what He wishes. Take us to her. So, they raced to her until they knocked on the door and her husband came out. Then, `Isa (as) said to him: Give me permission to see your wife. He said: So, he (the husband) went to her and informed her that the Spirit of Allah and His Word was at the door with a group. He said: She is staying in her place. So, he entered her room [instead] and said to her: What did you do last night? She said: I did not do anything [special] except that which I have done in the past. A beggar would come to us every Friday eve, and we would give him what would suffice him till the next week. He came to me last night, but I was busy with my affairs, and my family was busy. Then, he called out, and no one greeted him. He called out again, and no one answered, so he kept repeating. When I heard his calls, I stood, I veiled myself, and I gave him what I would give him. So, he said to her: Move away from your sitting place. Then, they found a serpent like a tree trunk under her clothes, with its teeth clenching its tail. So, he (as) said: Because of what you did, Allah spared you from this.

The compiler of this book said: A belittled lordotic is a diminutive of a lordotic , and that is the one whose neck is curved. Swayback is a curvature that the neck, as if it breaks it until what is behind it. A lordotic is a noble who refrains (from action). It is also said: «A noble lordotic». Qaw’as is the one whose neck is thick, having a rigorous back with regards to everything. Qa’ous is an old man. Being lordotic is the opposite of having a hunch. The verb form is: «He was swaybacked , he is being swaybacked , in a manner of a swayback ». The plural is qa’saawaat and qu’s. A lordotic ant is that which raises its chest and tail. Iq’insaas and taqaa’us [1] stems from: «Such-a-person slacked» if he would not accomplish and not move forward in what he was assigned to. Muqa’is is a neighborhood from Tamim.

“I once asked abu Ja‘far (a.s.), about the case of a man who says to another man, ‘O so and so write to my wife her divorce or to my slave that he is free; if it is a divorce and setting free of a slave. He (the Imam) said, ‘It is not a divorce or freedom until he says by his own tongue or his own handwriting and with the intention to divorce or set a slave free. This can happen by counting new moons and in the presence of witnesses when he is absent from his family.’”

“When the believer is taken to account [for his deeds], his [heavenly] wives will be waiting for him on the thresholds of the doors just as wives wait for their husbands in this world when they are absent.Then a messenger will come and give them glad tidings saying, ‘So-andso has, by Allah, passed the accounting.’ They will say, ‘[Really,] by Allah?’ He will say, ‘By Allah he has; I saw him returning from the reckoning.’ When he comes to them, they will say, ‘Welcome, welcome! Your family whom you used to be with in the world are not more deserving of you than us!’”

Indeed, a man will, verily, go out of his home for a need, and he will then return whilst not having remembered Allah, Exalted and Glorious is He, and his journal will be filled with good deeds. He said: So I said: And how is that, may I be sacrificed for you? He said: He will pass by people and they will remember us, the Household, and say: Stop, for indeed, he loves them. Then the Angel will say to his companion: Write the gift of the Family of Muhammed for such-a-person today.

Is it permissible for him to testify about her from behind a curtain while hearing her speech, provided that two just witnesses testify that she is indeed so-and-so, the daughter of so-and-so, who is calling you to bear witness and this is her voice? Or is it not permissible to testify about her until she uncovers her face and is identified by her appearance?" The Imam (as) replied: "She should veil her face partially (wear a niqab) and appear before the witnesses, if Allah (swt) wills."

to a man: O such-a-person, what is it with you and your brother? He said: May I be sacrificed for you, there was something to me upon him (to fulfil), so I inquired about my right. Abu Abdillah, peace be upon him, then said: Inform me about the saying of Allah, Exalted and Glorious is He: «and they fear a bad (result from the) reckoning» (13:21). Do you see that they feared that He will tyrannize against them or wrong them? No, however, they feared inquiry and detailing (in questioning).