Hilyatul Muttaqeen Adornment of the Pious

book id

Hilyatul Muttaqeen

(Adornment of the Pious)

Allamah Muliammad Baqir al-Majlisi

Translated by:

Sayyid Athar Husain S. H. Rizvi

Published by:

Ansariyan Publications

Qom, Islamic Republic of lran

سرشناسه:مجلسی، محمد‌باقربن محمدتقی، 1037 - 1111ق.

Majlesi, Mohammad Baqir

عنوان قراردادی:حلیه المتقین. انگلیسی

عنوان و نام پديدآور:Hilyatul Muttaqeen.../ Muhammad Baqir al-Majlisi; translated by Sayyid Athar Husain S. H. Rizvi.

مشخصات نشر:Qum: Ansarian, 2013=1392.

مشخصات ظاهری:511ص.

شابک:978-964-219-377-6

وضعیت فهرست نویسی:فاپا

يادداشت:انگلیسی

موضوع:اخلاق شیعی

احادیث اخلاقی

رستاخیز

شیعه -- دفاعیه‌ها و ردیه‌ها

احادیث شیعه -- قرن 11ق.

شناسه افزوده:رضوی، سیداطهرحسین، مترجم

شناسه افزوده:Rizvi، Sayyid Athar Hussain S.H

رده بندی کنگره:BP247/65/م3ح804952 1392

رده بندی دیویی:297/61

شماره کتابشناسی ملی:3301253

Point

سرشناسه:مجلسی، محمد‌باقربن محمدتقی، 1037 - 1111ق.

Majlesi, Mohammad Baqir

عنوان قراردادی:حلیه المتقین. انگلیسی

عنوان و نام پديدآور:Hilyatul Muttaqeen.../ Muhammad Baqir al-Majlisi; translated by Sayyid Athar Husain S. H. Rizvi.

مشخصات نشر:Qum: Ansarian, 2013=1392.

مشخصات ظاهری:511ص.

شابک:978-964-219-377-6

وضعیت فهرست نویسی:فاپا

يادداشت:انگلیسی

موضوع:اخلاق شیعی

احادیث اخلاقی

رستاخیز

شیعه -- دفاعیه‌ها و ردیه‌ها

احادیث شیعه -- قرن 11ق.

شناسه افزوده:رضوی، سیداطهرحسین، مترجم

شناسه افزوده:Rizvi، Sayyid Athar Hussain S.H

رده بندی کنگره:BP247/65/م3ح804952 1392

رده بندی دیویی:297/61

شماره کتابشناسی ملی:3301253

حلیة المتقنین به زبان انگلیسی

Hilyatul Muttaqeen

(Adornment of the Pious)

Autor: AJlarnah Muhammad Baqir al-Majlisi

Translated by: Sayyid Athar Husain S. H. Rizvi

Publisher: Ansariyan Publications

First Edition 2013 -1434 - 1392

Bahman Press

Quantity: I 000

No. of pages: 512

Size: 162 * 229 mm

ISBN: 978-964-219-377-6

ALL RIGHTS RESERVED AND RECORDED FOR THE PUBLISHER

ANSARlYAN PUBLICATIONS

P. Q_ Box 187

22, Shohada SIT. - Qum

Islamic Republic oflran

Tel: 0098 25 37741744 & Fax 37742647

Email: lnt_ansarian@yahoo.com

www.ansariyan.org & www.ansariyan.ir

«بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ»

IN THE NAME OF All.AH,

THE MOST BENERCENT, THE MER.CIFUL

Table of Contents

Preface... 13

Chapter One: Etiquette of dressing... 15

I 0. How to put on and take off one's dress... 26

I I. Socks and shoes... 27

Chapter Two: Etiquette of wearing jewellery, applying Surma, looking in the mirror and applying hair-dye... 31

I. Way of putting on ring and its advantages... 31

I 1. Benefits of applying dye for men and women... 51

Chapter Three: Etiquette of eating and drinking... 55

I. Utensils allowed in eating and drinking... 55

I 0. Manners and advantages of picking teeth... 96

I 1. Types and advantages of water... 97

Chapter Four: Importance of marriage, family Jife, upbringing of children and rules of interaction with them... 103

I. Importance of marriage and prohibition of celibacy... 103

I 0. Circumcision of boys and girls and rules of piercing the ears... 138

rights... 140

Chapter Five: Etiquette of brushing teeth, combing, trimming nails and shaving the head... 150

l. Advantages of brushing teeth... 150

I 0. Burying the hair, nails and other things, which are supposed to be buried ...160

1l. Excellence of combing hair and beard ... 160

Chapter Six: Etiquette of smelling perfume and flower, and applying oil ... 164

I. Causes of creation of fragrance on the earth... 164

Chapter Seven: Manners of going to a bath, washing head and body, applying Noorah and certain baths... 175

I 0. Times of using Noorah... 185

Chapter Eight: Etiquette of sleeping, wakjng and using the wash room ...193

I. Timings of sleep... 193

prohibited... 224

Chapter Nine: Cupping, purgation, different maladies and their cures -supplications... 226

Chapter Ten: Etiquette of social interaction, rights of others and different rights ...31 l

10 Hilyatul Muttaqeen (Adornment of the Pious)

every way; to support the oppressed... 332

I 0. Rules of conduct with oppressors and their brief description ...345

Chapter Eleven: Etiquette of social interaction... 366

Also: Saluting, shaking hands, hugging, kissing, sneezing, meetings and companionship... 366

I. Etiquette of greeting and its reply... 366

Chapter Twelve: Etiquette of entering and leaving the house...398

1 I. Etiquette about the house... 413

I 2. Etiquette of entering and leaving the house... 415

Chapter Thirteen: Etiquette of walking on foot, riding, going to the market, trading, farming and rearing animals... 421

I. Riding different kinds of horses, mules and donkeys... 421

1 l. Excellence of farming... 45 l

Chapter Fourteen: Etiquette of traveling... 456

8.Etiquette of halting and alighting on stages ...477

Miscellaneous etiquettes and beneficial acts... 498

Preface

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

الْحَمْدُ لِلَّهِ الَّذِي حَلَّى أَنْبِيَاءَهُ الْمُرْسَلِينَ بِأَحْسَنِ حِلْيَةِ الْمُتَّقِينَ، وَبَعَثَ نَبِيَّهُ الصَّفِيَّ مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ لِيَتَعَمَّمَ مَكَارِمَ الْأَخْلَاقِ لِلْمُؤْمِنِينَ، وَاكْتَمَلَ فِي أَوْصِيَائِهِ الْمُنْتَجَبِينَ أَفْضَلَ خِصَالِ النَّبِيِّينَ. فَصَلَوَاتُ اللَّهِ عَلَيْهِ وَعَلَيْهِمْ عِنْدَ أَنْفَاسِ الْمُسْتَحِبِّينَ مِنَ الْمَلَائِكِيَّةِ وَالنَّاسِ اجْتَمَعَتْ وَاتَّفَقَتْ عَلَى أَغْذِيَتِهِمْ مِلْءَ السَّمَاوَاتِ وَالْأَرَاضِينَ.

In the name of Allah, the Beneffcent, the Merciful

Praise be to Allah, Who embellished His prophets with the best of the ornaments of the pious and sent His chosen one from them - Muhammad, may Allah bless him and his progeny - for the perfection of the morals of believers; and perfected in His successors, the supreme qualities of prophets. So may Allah bless him and bless them equal to the number of the breathes of those, who intone divine praise from all the angels and humans; and curse of Allah be upon their enemies, in the heavens and the earth.

So to say: This humble servant of students of the sciences of the Holy Imams (a), Muhammad Baqir bin Muhammad Taqi - may Allah gather them with their purified leaders - would like to state that man is superior to animals due to purified manners and excellent morals; and since the Holy Prophet (s) has said:

يُعَاشُ لِأَنَّهُمْ مَكَانُ الْإِطْلَاقِ

"I was sent for the perfection of morals. "

... that is why, it is necessary that the manifest religion and honorable Shariah of the Prophet should contain all the praiseworthy morals. Since in the book of Ainu/ Hayaat, we already explained the perfection of morals in brief, some brothers in faith urged me to write in easy Persian, a book on the manners of the Holy Imams (a) in daily life, which have reached us through reliable channels and traditions related to day-to-day behavior so that the general public may benefit from them. Therefore, inspite of the shortage of time and excess of preoccupation, this humble servant regarded fulfilling the right of brotherhood

necessary and compiled this book consisting of fourteen chapters and a conclusion, because, it is mentioned in traditions that:

الدَّلَالُ عَلَى الْخَيْرِ كَفَاعِلِهِ

"One, who shows the path of goodness gets the same reward as the doer of good"

So, I also hope to be included in the reward.

Each chapter comprises of twelve parts; and I have entitled this book Hilya1ul Muttaqeen (Adornment of the pious). Now, those believers, who read this book, are requested to remember this 'sinful' servant also in their supplications seeking forgiveness and since I have myself confessed to my helplessness and shortcomings, if some mistake or theoretical error is found in it, they should forgive me. And Allah is the giver of good sense and He is the helper.

Chapter One: Etiquette of dressing

1. Elegant and proper clothing

It is proved through most reliable traditions that a person should clothe himself neatly and decently according to his status; provided, what he wears is acquired through legitimate means. So, he should try to be decent within limits, as recorded in most of the reliable traditions of Islam. However, one should dress according to his income and in case one's income is meager, one should adjust and keep away from unlawful means of earning.

It is narrated from Imam Ja'far Sadiq (a) in a reliable tradition that when the Almighty Allah bestows a bounty to one of His servants and the effect of that bounty becomes apparent in him, he would be called as a devotee of God and he would be included among the thankful; and if nothing becomes apparent in him, he would be called an enemy of God and would be included among the deniers of bounty.

In another tradition it is narrated from the same Imam that when the Almighty Allah bestows a bounty on one of His servants He wants that the effect of that bounty should become apparent on him.

It is narrated from Amirul Momineen (a) that it is necessary for a believer to dress up for his believer brothers in the same way as he dresses up for strangers.

It is an acknd'wledged fact that Imam Ali Reza (a) used to sit on a mat woven with date leaves during summer, and on coarse jute cloth in winter. When he was at home, he dressed in coarse garments, but when he ventured out, he was elegantly dressed from head to foot to show the world the blessings of Almighty.

It is narrated from Imam Ja'far Sadiq (a) that decency and neatness in one's outfit are highly endearing to God and those, who practice otherwise, displease Almighty. He likes His creatures to be properly dressed and perfumed to keep their houses spick and span, and light them before sunset, so that poverty goes away and their sources are increased.

It is narrated from Amirul Momineen (a) that the Almighty Allah has created some people, whose circumstances He has straitened for a special reason and has taken away from them inclination to this world. They focus their

attention on the Hereafter, to which God has called them and are patient in scarcity of livelihood and detestable worldly things. And they are eager for the everlasting bounty that the Almighty Allah has prepared for them. They have dedicated themselves for the pleasure of God and their end is martyrdom. So ! when they reach the hereafter, Allah would be pleased with them and as long as,I they remain in this world, they are aware that everyone has to die one day; I therefore they only collect provisions for the hereafter and do not gather material wealth; they wear coarse and ordinary garments, they are content to eat little and donate whatever remains to charitable pmposes, so that it might add to their provisions for the hereafter. They befriend the righteous for the sake of Allah and are inimical to the unrighteous for the sake of Allah. They are lamps on the path of guidance and are enriched with the bounties of the hereafter.

Yusuf bin Ibrahim narrates: I visited Imam Ja'far Sadiq (a) wearing a garment of deerskin and asked the Imam what his view was about it. Imam (a) replied that there was no problem in that, because when Imam Husain (a) was martyred, he was wearing a similar garment.

When Amirul Momineen (a) sent Abdullah bin Abbas to speak to the Khawarij of Naharwan, he was wearing the finest garments, had applied the most excellent fragrance and was mounted on the finest horse. When he met the Khawarij, they said: You are a very religious man, then why are you wearing these garments of oppressors and why are you mounted on such a horse?

Abdullah bin Abbas recited the verse:

«قُلْ مَنْ حَرَّمَ زِینَةَ اللّهِ »

"Say: Who has prohibited the embellishment of Allah ... ?" (Surah Araaf 7:32)

The Messenger of Allah (s) said: Wear the best clothes and put on an elegant appearance, as the Almighty Allah likes that and He likes embellishments; but all this should be through lawful means.

A historical incident reflecting the attitude of the chosen one of God, Imam Ja'far Sadiq (a) is thus narrated. Sufyan Thawri, a leaders of the ascetic Sufi school of thought tried to belittle and tease the Imam before the whole congregation, while he was seated in Masjidul Haraam, elegantly attired. He approached the Imam and asked him why he was so decently attired when the Holy Prophet and other ancestors of the Imam never were. The Imam recited the following verse from the Holy Book:

«قُلْ مَنْ حَرَّمَ زِینَةَ اللّهِ الَّتِیَ أَخْرَجَ لِعِبَادِهِ وَالْطَّیِّبَاتِ مِنَ الرِّزْق»

"Say: Who has prohibite,J the embellishmeflt of Al/al, which He lzas brought for//, for His servafltS and the good provisions?" (Sura/, Araaf 7:32)

And elaborated that there was poverty during the period of Prophet while at present there was economic prosperity and such pious people had a better right of spending to display the generosity of God. Further, revealing the clothes he was wearing underneath, he said that the outward attire was just for the view of the world, but underneath he was coarsely dressed for the sake of his soul.

In reliable traditions, it is narrated from Abdullah bin Hila! that he came to Imam Ali Reza (a) and said: People regard as good those, who eat simple food, wear coarse garments and live a simple live. Imam (a) said:0 Abdullah, don't you know that Prophet Yusuf (a) was a prophet and a son of a prophet; inspite of that wore cloaks of brocade spun with threads of gold? He was present in the courts of the Pharaoh dynasty and decided cases; but people were not concerned with his dress. They only expected him to decide the cases with justice. So, what is important is that a leader should be just, truthful and true to his word; as for the rest, the Almighty Allah has not made lawful things unlawful for anyone and as for the unlawful, no matter how little it may be, He has not made it lawful on anyone.

Then the Imam recited the captioned verse. We have mentioned the remaining traditions on this topic in our book of Ainu/ Hayat (Allamah Majlisi).

2. Materials not permitted to be worn

Men are not permitted to use pure silk and brocade and are supposed to ensure that their headgear and all those clothes, which cover the body, should not be made of silk. Even certain accessories of clothing, like borders, frills etc. should not be made of silk or any cloth, where silk is one tenth of the other yarn. Cloth made of any yam, except silk is preferable. Non-essential parts of clothing like handkerchief, shawl etc. can be made of silk.

It is prohibited to manufacture cloth from the hide of animals not slaughtered in the Islamic manner, even though it might have been tanned, as is well known among scholars. It should also not contain the skin of those animals, which cannot be purified; like dog and unlawful flesh animals; their skin, fur, hair, horns and teeth etc. are unlawful to use in dress during prayers. There is difference of opinion among scholars regarding sable, squirrel and deerskin and precaution dictates that we refrain from these things. Though apparently prayer is allowed in squirrel and deerskin. It is better that one should also not use garments worn over or under garments prepared from the hair of unlawful flesh animals as some strands of hair might remain stuck to those clothes.

It is better for boys, who have not come of age, not to wear pure silk and gold; as the Holy Prophet (s) had told Ali (a) not to wear a golden ring and silk as he would be dressed in silk in Paradise and decorated with gold.

In another tradition, he said: Do not dress in silk, as on Judgment Day, the Almighty Allah will burn the skin in the fire of Hell due to it.

Some persons asked Imam Ja'far Sadiq (a) whether they could dress their male children in gold. The Imam ordered them to refrain from it; only their women and female slaves could use them.

Imam Ja'far Sadiq (a) said: My father, Imam Muhammad Baqir (a) used to adorn his women and children with ornaments of gold and silver and there is no problem in it.

It is possible that in this tradition, children imply daughters, it is also possible that immature boys may be included among them; but precaution dictates that boys should not be made to wear gold jewellery.

3. Instructions about cotton, wool and linen

The best kind of cloth is cotton; after that is linen; but it is detestable (Makruh) to wear woolen clothes all the year round and to make them as ones habit; though there is no problem if nothing else is available or it is needed for protection against cold.

It is narrated by Amirul Momineen (a), Ali (a), that cotton should be used in garments, as the Holy Prophet (s) and Ahle Bayt (a) did. The Holy Prophet (s.a.w.s) never dressed in woolen garments without an express need.

In another tradition, it is narrated from Imam Ja'far Sadiq (a) that woolen gannents should not be used without justifiable reason.

In yet another tradition, it is narrated from Husain lbne Kathir that he saw lmam Ja'far Sadiq (a) in a woolen cloak over coarse garments. After greeting the lmam, he asked why he wore wool over coarse cloth as it was abominable in his view. The Imam replied: My father and Imam Zainul Abideen (a) used to wear woolen gannents, but while praying, they wore coarse cotton garments and therefore we [Ahle Bayt] do likewise.

It is narrated that the Messenger of Allah (s) said: I will not stop using five things as long as I am alive: (1) sitting on the floor with servants and having meals with them (2) riding a mule without a saddle (3) milking the goat with my own hands (4) greeting children (5) using woolen gannents.

The conclusion of all these traditions is that if believers use woolen clothes all the time and wearing them is aimed to show superiority over others, it is

condemnable. Though, if it is as a result of contentment, or due to poverty or to protect against cold, there is no problem in it. This statement is supported by the tradition narrated from His Eminence, Abu Zar Ghiffari that the Messenger of Allah (s) said: In the last period of time will appear some people, who will dress in wool during summer as well as winter and aim to seek superiority over others through this; but the terrestrial as well as heavenly angels would curse them.

It is narrated from Amirul Momineen (a) that the prophets usually dressed in linen.

It is narrated from Imam Ja'far Sadiq (a) that use of linen in dress fattens ones body.

It is mentioned in another tradition that lmam Ali Ibne Husain (a) used to purchase deerskin garments worth a thousand or five hundred dirhams and wear them during winter. After winter, he sold those garments and donated the proceeds to charity.

4. Recommended and detestable colors in dress

As far as dress is concerned, the best color is white; after that yellow, then green, then light red, then blue and then cream. It is detestable to wear dark red, especially during prayers and wearing black clothes is extremely detestable in every condition, except for the turban, socks and outer cloak. But it is better if the turban and the cloak is also not black.

It is narrated from the Holy Prophet (s) that you should dress in white as this is the best and the purest and also shroud your dead in white.

It is narrated from Imam Ja'far Sadiq (a) that Amirul Momineen (a) dressed in white most of the time.

It is narrated from Hafas Muezzin that: I saw Imam Ja'far Sadiq (a) praying between the pulpit and the grave of the Messenger of Allah (s) and he was dressed in yellow gar")ents, resembling quince.

In a good traditio' , it is narrated from Zurarah that: I saw Imam Muhammad Baqir (a) emerge from a house dressed in a cloak of yellow deerskin, a turban and a gown.

In a reliable tradition, it is narrated from Hakam Ibne Utbah that: I came to Imam Muhammad Baqir (a) and saw him dressed in dark red, dyed with saffron. The Imam asked: Hakam, what do you say about this garment? He replied: What can I say about what you are wearing? But we definitely condemn the fashionable youth among us, who wear such garments. The Imam said: Who has prohibited the embell ishrnent of God. Then he said: I am wearing this as I have

just married.

It is narrated from Imam Muhammad Baqir (a) in a good tradition that wearing dark red garments is detestable for all (males), except the bridegroom.

It is narrated from Yunus in a reliable tradition that: I saw Imam Ali Reza (a) covering himself with a blue sheet.

It is narrated from Hasan lbne Ziyad that: I saw Imam Muhammad Baqir (a) dressed in pink garments.

It is narrated from Muhammad bin Ali that: I saw Imam Musa Kazim (a) dressed in cream garments.

It is narrated from Abul Alaa that: I saw Imam Ja'far Sadiq (a) in a green Yemenite cloak or shawl.

It is narrated from Imam Ja'far Sadiq (a) that: Jibraeel came to the Messenger of Allah (s) on the last day of the month of Ramadhan after the Asr ' Prayer time and when he returned to the heavens, His Eminence summoned Lady Fatima Zahra (s.a.) and said: Call your husband, Ali. When Amirul Momineen (a) arrived, the Prophet seated him to his right and taking his hand placed it on his lap. Then he seated Lady Fatima Zahra (s.a.) to his right and taking her hand placed it his lap. Then he said: Do you want to know the report that Jibraeel has conveyed to me? Yes, they replied. He said: Jibraeel has reported that on Judgment Day I would be to the right of the Divine Throne (Arsh) and Almighty Allah would dress me up in two garments: one green and the other pink; and you, 0 Ali, would be to my right and dressed in same kinds of garments. The narrator says: I asked: People regard pink detestable (Makruh)? The Prophet said: When Almighty Allah summoned Isa (a) to the heavens, he had dressed him in the same color.

Through reliable chains, it is narrated from Amirul Momine'en (a) that: Do not dress in black as it is the dress of Firon.

It is mentioned in another reliable tradition that someone asked Imam Ja'far Sadiq (a) if he could pray in a black cap. Imam (a) replied: Don't, as it is the dress of the folks of Hell.

It is narrated from the Messenger of Allah (s) that black color is detestable for all garments, except: socks, turban and cloak.

5. Some etiquette of dressing

It is detestable (Makruh) and condemnable to wear clothes, which are very long and to wear long sleeves and to walk dragging the garments on the ground in arrogance.

According to a tradition from Imam Ja'far Sadiq (a), Amirul Momineen (a) went to the market and bought three garments for a gold coin. The shirt measured ti11 the ankle, the lower garment measured from the waist down to the knee and the shawl not only covered his chest, but was much longer than his back. After having bought these clothes, Ali (a) looked at the sky, thanked God and returned to his house.

According to Imam Musa Kazim (a) God ordered the Prophet to keep his clothes clean and it meant that the clothes should not be so long as to gather dirt and must be free from impurities.

As related by Imam Muhammad Baqir (a), the Holy Prophet (s) advised a person not to have his shirt and pajama too long, as it was a sign of pride and God does not allow the proud to come near.

6. About clothes particularly used by women and non­ Muslims

Men are prohibited from wearing feminine garments, like face covering sheet (Muqna), veil and gowns etc. and women should not wear male clothes; such as cap, cloak and cassock etc. Both men and women are prohibited from adopting the particular headgears, with which the Jews and other non-Muslims are identified.

According to Imam Baqir (a) men should not use make up like women and women should not make up themselves like men as the Holy Prophet (s.a.w.s) had cursed such men and women.

It is narrated from Imam Ja'far Sadiq (a) that Allah, the Mighty and Sublime sent revelation to one of His prophets: Tell the believers that they should not eat dishes like My enemies and not to use garments like My enemies and not to follow the customs of My enemies; or they would also be like My enemies.

7. Etiquette of wearing the Turban

It is recommended (Sunnat) to wear a turban and it is also recommended to tie it in Tahtul Hunak⁽¹⁾manner. Also, it is recommended to put one end of the turban in the front and another end behind in the style of the Sadaar⁽²⁾of Medina.

Shaykh Shahid (r) has said that it is recommend to wear the turban in the standing position.

It is narrated from the Messenger of Allah (s) that the turban is the crown of Arabs; when they stop wearing the turban, the Almighty Allah would deprive them of their greatness.

It is narrated from Imam Ja'far Sadiq (a) that one, who wears a turban, but does not tie Tahtul Hunak.⁽¹⁾; and after that he is afflicted with a malady, whose cure is impossible, he should condemn himself.

It is narrated from Imam Ali Reza (a) that the Messenger of Allah (s) wore a turban allowing one end to hang in the front and another at the back and Jibraeel also did the same.

It is narrated from Imam Muhammad Baqir (a) that on the day of the Battle of Badr, the angels wore white turbans with loose ends.

It is narrated from Imam Ja'far Sadiq (a) that the Messenger of Allah (s) put a turban on the head of Amirul Momineen (a) and allowed one end to hang in the front and the other end three inches less in length behind. Then he said: Go. And he went away. Then he said: Come here. So he returned. Then he said: By Allah, the crowns of angels are shaped like this only.

It is mentioned in Fiqhatur Reza that one should recite the following supplication at the time of wearing the turban:

بِسْمِ اَللَّهِ اَللَّهُمَّ اِرْفَعْ ذِكْرِي وَ أَعْلِ شَأْنِي وَ أَعِزَّنِي بِعِزَّتِكَ وَ أَكْرِمْنِي بِكَرَمِكَ بَيْنَ يَدَيْكَ وَ بَيْنَ خَلْقِكَ اَللَّهُمَّ تَوِّجْنِي بِتَاجِ اَلْكَرَامَةِ وَ اَلْعِزِّ وَ اَلْقَبُولِ.

Translation: In the name of Allah, the Beneficent, the Merciful. O Allah, exalt my name and raise my status; and for the sake of Your honor, increase my honor and through Your mercy, increase my respect among Your creatures. O Allah, make me wear the crown of nobility and honor.

In Makarimul Akhlaq, it is narrated from Kitab Najah that one should recite the following supplication:

اَللَّهُمَّ سَوِّمْنِي بِسِيمَاءِ اَلْإِيمَانِ وَ تَوِّجْنِي بِتَاجِ اَلْكَرَامَةِ وَ قَلِّدْنِي حَبْلَ اَلْإِسْلاَمِ وَ لاَ تَخْلَعْ رِبْقَةَ اَلْإِسْلاَمِ مِنْ عُنُقِي .

Translation: O Allah, may I be recognized through the sign of faith and that I should be bestowed the crown of my greatness. The collar of submission should remain around my neck and the relationship of faith should not break till

the last breath.

It is also said that the turban should be tied in the standing position.

The Messenger of Allah (s) was having in his possession, a number of caps of different types.

With regard to those tall caps, called as Hartala, it is mentioned that they are basically a custom of Jews. According to scholars, it is detestable to wear them.

It is apparent from some traditions that it is detestable to tum up the rim of the cap.

It is narrated from the Messenger of Allah (s) that when Turkish caps become common in my Ummah, there would be an increase in adultery among them as well. Apparently Turkish cap denotes Qadooq and Bektashi etc.

8. Etiquette of wearing pajama

It is narrated from Imam Ja'far Sadiq (a) that the Almighty Allah revealed to Prophet Ibrahim (a) that the earth complains to Me about seeing your private parts. So place some veil between yourself and the earth. Ibrahim (a) made a pajama till the knees and wore it.

In Jame Alawi, it is narrated from Bazanti that supplication of one, who wears a pajama in the standing position, will not be answered for three days.

It is mentioned in Fiqhatur Reza that one should wear pajama while sitting and recite the following:

بِسْمِ اللّه‌ِ اَللّ-هُمَّ اسْتُرْ عَوْرَتی، وَلا تَهْتِکْنی فی عَرَصاتِ الْقِیامَةِ، وَاَعِفَّ فَرْجی، وَلا تَخْلَعْ عَنّی زینَةَ الاْیمانِ.

Translation: In the name of Allah, the Beneficent, the Merciful.O Allah! Draw a veil over my nudity and let me not be insulted on Judgment Day! Shower me with chastity and do not separate me from my faith!

In Makarimul Akhlaq, it is narrated from Kitabun Najah that one should recite the following supplication:

اَللَّهُمَّ اُسْتُرْ عَوْرَتِي وَ آمِنْ رَوْعَتِي وَ أَعِفَّ فَرْجِي وَ لاَ تَجْعَلْ لِلشَّيْطَانِ فِي ذَلِكَ نَصِيباً وَ لاَ لَهُ إِلَى ذَلِكَ وُصُولاً فَيَصْنَعَ لِیَ اَلْمَکَایِدَ وَ یُهَیِّجَنِی لاِرْتِکَابِ مَحَارِمِ.

Translation: O Allah, draw a veil over my nudity and give me relief from terror. Please give me the good sense of chastity; so that the Shaitan may not

involve me in lusts and take part in my nudity. Keep him away from me in every way, so that he may not lay a trap for me. And committing things prohibited by You, I should not become sinful.

People who do not practice this are faced with disease and death. According to tradition, all the Prophets and even Amirul Momineen (a) put on the shirt before we.aring pajama.

It is mentioned in another traditional report that one should not wear pajama in the standing position, facing the Qibla and facing people.

It is narrated from Amirul Momineen (a) that sorrow and grief is created by wearing pajama in the standing position.

9. Instructions about new garments

Through authentic channels, it is narrated from mam Muhammad Baqir (a) that a person, while putting on a new dress should recite the following:

اللَّهُمَّ اجْعَلْهُ نَوْبَ يُمْنٍ وَتُقًى وَبَرَكَةً. اللَّهُمَّ ارْزُقْنِي فِيهِ حُسْنَ عِبَادَتِكَ وَعَمَلًا بِطَاعَتِكَ وَأَدَاءَ شُكْرِ نِعْمَتِكَ. الْحَمْدُ لِلَّهِ الَّذِي كَسَانِي مَا أُوَارِي بِهِ عَوْرَتِي وَأَتَجَمَّلُ بِهِ فِي النَّاسِ.

Translation: O Allah, make this garment, a cause of peace, piety and reward! O Allah, as long as I wear this, let me be able to carry out Thy worship in its entirety, and let me be obedient to Thy bidding and thankful for Thy blessings. All praise is for Allah, who bestowed such a gannent that covers me up and is a source of respect and decency among people.

According to a tradition coming down from Imam Ali (a), the Holy Prophet taught the fol1owing supplication to Ali (a) so that he may recite it while putting on new clothes.

الْحَمْدُ لِلَّهِ الَّذِي كَسَانِي مِنَ اللِّبَاسِ مَا أَتَجَمَّلُ بِهِ فِي النَّاسِ. اللَّهُمَّ اجْعَلْهَا بَرَكَةً، أَسْعَى فِيهَا لِمَرْضَاتِكَ، وَأَعْمُرُ فِيهَا مَسَاجِدَكَ.

Translation: Praise be to Allah, Who bestowed such a dress that has increased my respect among others. O Allah, make this dress such a source of blessing that whatever l may try after putting it on should be for gaining Thy goodwill and for populating Thine mosques (centers of prayers).

Then he said: Sins are forgiven of one, who recites this supplication at the time of putting on the clothes.

In another tradition, it is narrated from Imam Musa Kazim (a) that one, who wears a new garment, should pass his hand over it and recite the following

supplication:

الْحَمْدُ لِلَّهِ الَّذِي كَسَانِي مَا أُوَارِي بِهِ عَوْرَتِي وَأَتَجَمَّلُ بِهِ فِي النَّاسِ وَأَزْدَانُ بِهِ عِنْدَهُمْ.

Translation: Praise is for Allah, Who bestowed such a dress to me, which not only covered me, but also became a source of embellishment among others.

It is narrated from Imam Ja'far Sadiq (a) that one, who takes water in a new earthen pot and recites Surah Qadr thirty-two times upon it and then sprinkles it on the cloth; as long as even a strand of that cloth remains, his sustenance would keep increasing.

In another tradition, it is narrated from the same Imam that one should recite:

لَا إِلَهَ إِلَّا اللَّهُ، مُحَمَّدٌ رَسُولُ اللَّهِ.

Translation: There is no god, except Allah, and Muhammad 1s the Messenger of Allah

... at the time of putting on a new dress. So that you may be safe from all calamities and as long as even a strand of that cloth remains, your time would pass in happiness.

Do not remember much the material thing, which you like; so that you may be aggrieved when it is lost and do not talk ill of a person behind his back, as it might affect his feelings.

It is narrated from Imam Ali Reza (a) through authentic chains of narrators that when the Imam put on new clothes, he used to place U1em to the right and call for a glass of water and recite Surah Tauheed, Ayatul Kursi and Surah Kafiroon ten times each. Then he sprinkled that water on those clothes and used to remark: If a person does this, as long as even strand of this cloth remains, his sustenance would continue to increase.

It is narrated through authentic chains of narrators from Amirul Momineen (a) that when the Almighty Allah bestows new clothes to someone and he puts them on, he should first perform ablution and recite two units of prayer and in each unit, recite Surah Hamd, Ayatul Kursi, Surah Tauheed and Surah Qadr. After the prayer, he should thank Allah for providing covering for him and for granting him respect among people; and he should recite many a times:

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ

Translation: There is no power and might, except by the Almighty Allah.

The consequence of this thankfulness would be that as long as that garment remains on his body, he would not be involved in divine disobedience and in exchange of every strand that 'Concealer' (Allah) will create an angel, who would praise Him and seek repentance on his behalf.

It is narrated from Imam Ja'far Sadiq (a) through authentic chains of narrators that when one wishes to put on a new garment, he should take water in a vessel and recite Surah Qadr 36 times and when he reaches the verse of:

«...تنزّل الملئكة و الروح»

"The angels and the SpiriJ descend..." (Sura/, Qadr 97:4)

He should sprinkle a little water on it. Then he should wear that garment, recite two units of prayer of thanksgiving and then recite the following

الْحَمْدُ لِلَّهِ الَّذِي رَزَقَنِي مَا أَتَجَمَّلُ بِهِ فِي النَّاسِ، وَأُوَارِي بِهِ عَوْرَتِي، وَأَصِلُ فِيهِ لِرَبِّي.

Translation: All praise is for Allah, who bestowed such a thing to me that earns praise among other, through which the body is covered and in it I worship my Lord.

10. How to put on and take off one's dress

According to Holy Prophet (s), one should not be absolutely naked at any time- night or day.

Imam Ali (a) stated that a naked man is an easy victim of devil and his temptations; and a man while sitting among people, should lower his thighs. He also asked men to recite Bismi//aah while taking off the clothes so that the jinn may not wear them as they do so during the night, when we do not say BismiLLaah.

According to Imam Ja'far Sadiq (a), Muslim women should not use transparent veil or clothing.

According to Imam Muhammad Baqir (a), Lady Fatima Zahra (s.a.) used to have Muqna ⁽¹⁾so wide that it reached till half her limbs. All women should be likewise.

According to Imam Ja'far Sadiq (a), the minimum waste is that the topmost covering and the lining should be similar.

It is mentioned in another tradition that Ishaq Ibne Ammar asked that same Imam if it was possible for a believer to possess ten dresses? He replied: Yes. Then he asked: Twenty? Imam (a) replied: Yes, it is not wastage; on the contrary wastage is that the cloth, which is kept for elegance, should be worn instead of the cloth, which he wears ordinarily.

Another tradition states that a person asked Imam Musa Kazim (a) if possessing ten garments was supposed to be a luxury. The Imam replied on the contrary that the extra dresses will help people to keep tidy provided they are kept washed and clean, away from dirty places. Wastage is wearing nice clothes when the occasion demands otherwise.

It is narrated from Imam Muhammad Baqir (a) that making new clothes ensures their lifespan. He also said that enemies are degraded through new clothes.

According to Amirul Momineen (a), wearing of clean clothes keeps sadness away and helps in prayers being accepted.

The Messenger of Allah (s) said: It is necessary to wear clean clothes.

It is narrated from Amirul Mornineen (a) that there six (negative) habits have come from the people of Lut (a): sling shooting, casting pebbles on each other, chewing mastic (kundar), dragging the garments while walking, keeping open the buttons of the cloak and the coat by way of arrogance.

It is narrated through reliable chains of narrators that a man came to Imam Ja'far Sadiq (a) and saw that the I_mam had patched his collar. That man glanced at that patch again and again. The Imam asked: Why do you look like this? He replied: I am astonished at that patch. A book was placed before the Imam. He said: Read this. It was mentioned therein: One, who has no modesty has no faith; one, who has no estimation of his income, he can never become wealthy and one, who has no old clothes, cannot have new clothes.

Amirul Momineen (a) said: I had my garments patched so many times that I was ashamed of the darner.

Imam Ja'far Sadiq (a) states that a man, who patches his garment, stitches his worn out shoes and carries his own purchases home, will be protected from pride.

11. Socks and shoes

For sandals and shoes, the best color is yellow and then white.

For socks, the best color is black. And during journey, the best color is red, which is detestable otherwise.

Jt is recommended that the heel and front portion of the shoe must be raised and the middle portion should be left empty; so that the complete sole does not touch the ground. Other than this, everything is detestable.

Apparently same is the rule for sandals and slippers as well.

According to Imam Ali (a), fine shoes keep the body free from germs and diseases. They also help in ablution and prayers, as the shoes keep the feet free from dirt.

In another tradition, he says: One, who likes to have a long lifespan, he should have an early breakfast, wear nice shoes and wear a thin cloak and shawl and should not have sexual intercourse in excess.

Imam Ja'far Sadiq (a) said: The first person to wear shoes was Prophet Ibrahim (a).

It is mentioned in reliable traditions from the same Imam that flat sole shoes was a custom of Jews.

Numerous traditions are recorded condemning such footwear.

lt is mentioned in reliable traditions that one should not wear black shoes as it weakens eyesight, decreases sexual prowess and creates grief.

One should wear yellow shoes as it enhances eyesight.

It is mentioned in traditions that black shoes create arrogance. One, who wears black shoes, would be raised up with oppressors on Judgment Day.

It is narrated from Imam Muhammad Baqir (a) that one, who wears yellow shoes, as long as it remains on his feet, he would remain happy, because the Almighty Allah has praised the cow of Bani Israel.

«قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ »

''Musa saitl: He says, Surely sl,e is a yellow cow; her color is intensely yellow, giving delight to the beholders.,, (Surah Baqara/1 2:69)

According to Sudair Sarraf, when he went before Imam Ja'far Sadiq (a) wearing white shoes, Imam (a) asked him if it was intentional and before Sarraf could answer, the Imam said that anyone, who buys white shoes will be reimbursed its cost from unknown sources before the shoe gets worn out. Sarraf said that hardly had he started wearing them, that he got a hundred gold coins from where he could not have dreamt of.

It is mentioned in another tradition that one, who wears yellow or white shoes, would have many issues and one, who uses black shoes, it is possible that

he might not even have a single issue.

It is narrated from Imam Ja'far Sadiq (a) in reliable tradition that wearing socks enhances eyesight. In another traditional report, he said: Always wearing , socks keeps one safe from consumption and a bad death.

It is narrated from Dawood Raqqi that: I noticed Imam Ja'far Sadiq (a) wearing red socks during a journey. I asked: Why are you wearing red socks? He replied: I wore it for the journey, and it is good for mud and slime; but at home nothing is better than black.

12.Wearing socks, shoes and sandals

According to a tradition from Imam Muhammad Baqir (a) and Imam Ja'far Sadiq (a), the shoe should be put on right foot first and then on the left; but while taking them off, the shoe of the left foot should be taken off first. It is also stated that anyone, who has a shoe on one foot and none on the other, and walks thus, will be tempted by devil and will go mad.

According to Abdul Rahman Ibne Kathir: Once, while I was walking with Imam Sadiq (a), Imam's sandal strap broke. I immediately took out a new belt and started repairing the sandal. All that while the Imam kept his hand on his shoulder and said that if someone helps a believer while his sandal is being repaired, God will give him a fast she-camel on Judgment Day to enter Paradise on it.

It is narrated from Yaqub Sarraj that: I was with the Imam in a journey, when the strap of one of his shoes broke and he began to walk bare footed. Just then Abdullah lbne Yaqub came and he removed his strap and gave it to the Imam. He did not accept, and he said: One, who is afflicted should preferably be patient on his difficulty.

Another tradition from Abdul Rahman lbne Abu Abdullah states that he once when to Imam Ja'far Sadiq (a) accompanied with another man. When they arrived at the Imam's place, he (the Imam) took out his sandals and said that a person should take out his sandals while sitting, so that the feet may be comfortable.

It is further stated that the Holy Prophet (s) prohibited walking with one shoe on and also to put on shoes while standing or walking. Apparently, it is detestable to wear shoes in the standing position; that is shoes with laces.

In another tradition, it is narrated from Prophet that there are three acts about the doers of which it is feared that they might become insane: Passing stools in a graveyard, walking with only sock on and sleeping alone in a house.

It is narrated from Imam Ja'far Sadiq (a) that wearing socks regularly keeps one free of dandruff.

1t is mentioned in Fiqhatur Reza that when a person wears socks, he should begin with the right foot and recite the following supplication:

بِسْمِ اللَّهِ وَبِاللَّهِ وَالْحَمْدُ لِلَّهِ. اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ. اللَّهُمَّ وَطَلِبَةً فِي الدُّنْيَا وَالْآخِرَةِ، وَتَبْتَغِيهَا عَلَى الْأَيْمَانِ، وَلَا تَزْلَزِلْهَا يَوْمَ زَلْزَلَةِ الْأَقْدَامِ. اللَّهُمَّ وَقِنِي مِنْ جَمِيعِ الْآفَاتِ وَالْغُمَّاتِ وَمِنَ الْأَذَى.

Translation: In the name of Allah and by Allah and all praise is for Allah. O Allah, in the world and the hereafter, keep my steps steadfast on faith and on the day the feet of people shake, keep my feet firm. O Allah, keep me safe from all kinds of calamities and discomforts.

When he removes them, he should recite as follows:

اللَّهُمَّ فَرِّجْ عَنِّي كُلَّ غَمٍّ وَهَمٍّ، وَلَا تَنْزِعْ عَنِّي حِلَّةَ الْإِيمَانِ.

Translation: O Allah, remove the past and future grief from me and do not confiscate the wealth of faith from me.

A tradition in the chapter on salvation (Kitabe NajaJ) in Makarimul Akhlaq states that one should put on socks and sandals while sitting and recite the following prayer:

بِسْمِ اللَّهِ. اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَارْوِ عَنْهُ، قَدِّمْ فِي الدُّنْيَا وَالْآخِرَةِ، وَابْعَثْهُمَا عَلَى الصِّرَاطِ يَوْمَ تَزِلُّ فِيهِ الْأَقْدَامُ.

Translation: In the name of Allah. O Allah shower Thy grace on Muhammad and Progeny of Muhammad and keep my feet steady in this world and that to come and on the Day when the best of the people will tumble on Siraat Bridge, Thou keep both my feet steady.

And take them off standing and recite:

بِسْمِ اللَّهِ. الْحَمْدُ لِلَّهِ الَّذِي رَزَقَنِي مَا أَقِي بِهِ قَدَمِي مِنَ الْأَذَى. اللَّهُمَّ بَيْنَهُمَا عَلَى صِرَاطِكَ، وَلَا تَزِلْ بِهِمَا عَنْ صِرَاطِكَ السَّوِيِّ.

Translation: I begin with the name of Allah! All praise is to God, Who blessed with a thing that preserves both my feet from pain. O God keep both my feet steady on the Bridge of Siraat and let them not go astray from Your right path.

Chapter Two: Etiquette of wearing jewellery, applying Surma, looking in the mirror and applying hair-dye

1. Way of putting on ring and its advantages

It is emphasized recommendation for men and women to wear ring on the right hand. Some traditions allow the ring to be worn on the left. However, if the ring has some holy engraving on the gemstone, one should take it off before visiting the washroom.

It is narrated from Imam Ali Reza (a) that you can wear a ring in the left as well as the right hand.

It is narrated from Amirul Momineen (a) through reliable chains of narrators that the Messenger of Allah (s) used to wear a ring in his right hand. The same report is narrated through Imam Muhammad Baqir (a) as wel1.

According to a tradition from Salman Farsi (r.a.), the Holy Prophet (s) asked Amirul Momineen (a) to wear a ring on the right hand so that he may be listed among the proximate servants of God. Ali (a) inquired as to who were the proximate servants of God. The Holy Prophet (s) said that they were Jibraeel and Mikaeel.

Then Ali (a) inquired which ring should he wear. He was asked to wear red carnelian (Aqiq), because this red stone had accepted God's oneness, the Holy Prophet's Prophethood and Ali's vicegerency, Imamate of his descendants and Firdos Paradise for Ali's friends and Shias.

According to a tradition Imam Musa Kazim (a) was asked why Imam Ali (a) wore a ring on the right hand. He replied that because he is the leader of the folks of the right hand (Ashab yameen) and (Ashab yameen) are those, whose record of deeds wi be given in the right hand.

And secondly, the Holy Prophet (s) used to wear ring on the right hand. The believers will be identified by these symbols: having ring on the right hand, praying five times at the correct hours, giving Zakat, helping brothers in faith, enjoining good and forbidding evil.

It is narrated from Amirul Momineen (a) that Jibraeel said to the

Messenger of Allah (s) that one, who wears a ring in the right hand and through it he wishes to follow your practice, if I see him distressed on Judgment Day, I would take his hand and convey him to you and Amirul Momineen (a).

It is narrated from Imam Ja'far Sadiq (a) that it is a practice of the prophets to wear a ring in the right hand.

Amirul Momineen (a) said: One, who wears a ring in the right hand engraved with the name of Allah, it is necessary that he should not have it on at the time of using the washroom.

According to Imam Ja'far Sadiq (a), the Holy Prophet (s) prohibited wearing rings on the index and the middle fingers.

According to Imam Ja'far Sadiq (a), a ring should be worn at the very end of the finger where it joins with the palm.

It is mentioned in traditional reports that wearing rings in the finger digits was a custom of the people of Lut (a).

According to Fiqharur Reza, one should recite the following prayer while wearing the ring:

اللَّهُمَّ سَمِّنِي بِسِمَاءِ الْإِيمَانِ، وَاخْتِمْ لِي بِخَيْرٍ، وَاجْعَلْ عَاقِبَتِي إِلَى خَيْرٍ، إِنَّكَ الْغَنِيُّ الْأَكْرَمُ.

Translation: O Allah, let the signs of faith be cause of my recognition! Let my end be worthwhile and let there be good for me even in the world to come. Indeed, You are mighty and most honorable!

lbne Tawus (r) has narrated that he should recite the following supplication:

اللَّهُمَّ سُومِنِي بِسِيَاءِ الْإِيمَانِ، وَتَوَجَّهْ بِتَاجِ الْكَرَامَةِ، وَأَلْقِنِي حَبْلَ الْإِسْلَامِ، وَلَا تَحْلِلْ بِفَأْسِ الْعِصْيَانِ مِنْ عُنُقِي.

Translation: O Allah, let the signs of faith be cause of my recognition! Bestow to me the crown of faith; keep the collar of submission in my neck and do not take away the connection of faith from my neck.

2. What should the ring be made or?

lt is recommended (Sunnat) to wear a silver ring. Men are prohibited from wearing gold. Wearing iron, steel or brass ring is detestable (Makruh) for both men and women. Therefore, according to Imam Ja'far Sadiq (a), the Holy Prophet (s) used to wear a silver ring.

It is mentioned in many reliable traditions that the Messenger of Allah (s)

said to Amirul Momincen (a): 0 Ali, do not wear gold ring; as it is an embellishment for you in the hereafter.

It is narrated from Amirul Momineen (a) that except for silver, one should not wear a ring of any other material, because the Messenger of Allah (s) said: That hand is not pure, in which an iron ring is present.

According to another tradition, the Holy Prophet (s) asked men not to wear iron rings while praying and strictly prohibited wearing of brass rings.

It is narrated from Imam Ja'far Sadiq (a) that the Holy Prophet (s) used to wear a silver ring without any stone, having the following inscription:

مُحَمَّدٌ رَسُولُ اللَّهِ

Translation: Muhammad is the Messenger of Allah.

3. Advantages of Cornelian (Aqiq)

It is narrated that Amirul Momineen (a) used to wear four rings: Ruby- for embellishment and respect; turquoise for victory and divine help; Hadeed⁽¹⁾for strength and carnelian for relief against the enemies and calamities.

According to a reliable tradition from Imam Ali Reza (a), Carnelian (Aqiq)takes away poverty⁽²⁾and dissolves hypocrisy from one's heart.

In another tradition, it is narrated from the same Imam that one, who wears a cornelian ring and casts a lot, he would get a full share.

According to Imam Ja'far Sadiq (a), Aqiq brings luck; it is expected that one, who wears carnelian, would have favorable consequences.

It is narrated from Rabia Razi that: I saw Imam Zainul Abideen (a) wearing a carnelian ring; I asked: 0 master, what gem is that? He replied: It is a Roman carnelian.

The Messenger of Allah (s) said that one, who wears a carnelian ring would have his needs fulfilled.

According to Imam Ja'far Sadiq (a), carnelian brings safety while traveling.

In another tradition, it is narrated from the same Imam that one, who wears a ring of carnelian, will never face distress and he will only see good.

It is mentioned in another tradition that a ruler sent officers to arrest some accused. His Eminence summoned his relatives and said: Deliver a carnelian ring to him. Thus, it was done and he was acquitted as innocent.

Someone complained to the Messenger of Allah (s) that his belongings were plundered on the way. He asked: Why do you not wear a carnelian ring as it saves from every trouble?

It is narrated through reliable chains of narrators from the Messenger of Allah (s) that as long as a person wears a carnelian ring, he will not have to face any distress.

In another tradition, he said: Wear carnelian ring; as it is the first among stones, which confessed to the oneness of God, my prophethood and your lmamate, 0 Ali.

In a reliable tradition, it is narrated frorri Dahan that he asked one of the infallibles that what gem should he wear. He said: Why don't you wear yellow, red and white carnelian, as all of them are from the mountains of Paradise. The mountain of red carnelian is shading the palace of the Messenger of Allah (s) and the mountain of yellow is shading the palace of Lady Fatima Zahra (s.a.) and the mountain of white carnelian is shading the palace of Amirul Momineen, Imam Ali (a) and a11 three are situated at the same place and below each of them, streams flow, whose water is colder than ice, sweeter than honey and whiter than milk. These streams originate from Kauthar and drain at the same place. Their water wiH not be given to anyone, except the Progeny of Muhammad (a) and their Shia. These mountains continue to praise and glorify Almighty Allah and if someone from the Shia of Aale Muhammad (a) wears any of the carnelian, it would have weH being for him, his sustenance would widen, he will be secure from all calamities, whether it is the mischief of an oppressive ruler or something else.

It is mentioned in another tradition that a man, who had been severely punished with many lashes, was brought to Imam Muhammad Baqir (a). The Imam asked: Where is his carnelian ring? If he has been wearing it, he would not have been lashed.

It is narrated from Imam Ja'far Sadiq (a) in another traditional report that of aH the hands raised up in supplications, the Almighty Allah does not like any hand more than the hand having ring of carnelian.

It is narrated from Imam Husain (a) that when Prophet Musa (a) whispered entreaty to Almighty Allah on Mount Tur, he glanced at the ground and Allah created carnelian from the effulgence of his face. Then Almighty Allah said: By My sacred self, I will not punish in HeHfire, the hand wearing a ring of

comelian, provided that person is devoted to Ali Jbne Abi Talib (a) as well.

It is mentioned in another tradition that Jibraeel came to the Messenger of Allah (s) and said: 0 Messenger of Allah (s), the Allah sends His greetings to you and says: Wear the ring in the right hand and its gemstone should be carnelian. And tell your cousin, Ali lbne Abi Talib (a) that he should also wear a ring in the right hand and its gemstone should be carnelian. Amirul Momineen (a) asked: What type of carnelian is that? He replied: It is a mountain in Yemen, which has confessed to the oneness of God, my prophethood, lmamate of you and your progeny, Paradise for your Shia and Hell for your enemies.

It is narrated from Amirul Momineen (a) that the solitary prayer of a person wearing a ring of comelian is forty times superior to the congregational prayer of a person wearing some other gem.

It is narrated from Sulaiman Amash that he was in the company of Imam Ja'far Sadiq (a) in the house of Mansur, the Abbaside. Police officers brought out a man, who had been lashed. Imam said:0 Sulaiman, just check what ring is he wearing. I said:0 son of Allah's Messenger, it is not carnelian. He said: Sulaiman, if it were carnelian, he would not have been lashed. I said:0 son of Allah's Messenger, please tell us more about it. He said: Sulaiman, a carnelian ring saves one from severing of the hand. I said: Please tell me something more. He said: Sulaiman, Allah, the Mighty and Sublime loves that hand, which has a ring of carnelian and that it should be stretched to Him in supplication. I said: Please tell me something more. He said: I am astonished at the hand, which has a ring of carnelian and it should be poor. I said: Please tell me something more. He said: Carnelian grants security from every calamity. I said:0 son of Allah's Messenger, tell me more about it. He said: It keeps one secure from hunger and poverty. I asked: 0 son of Allah's Messenger, can I narrate this tradition on the authority of Imam Husain (a) and his father, Amirul Momineen (a)? He replied: Yes, you may.

It is narrated in another report that to pray two units of prayer wearing a ring of carnelian is better than praying a thousand units of prayer without wearing it.

4. Advantages of Ruby, Jade and Emerald

According to three reliable traditions from Imam Ali Ibne Musa Reza (a), wearing the ring of ruby keeps worries away.

It is narrated from Imam Ja'far Sadiq (a) that it is recommended (Sunnah)to wear ruby and jade rings in the right hand.

It is narrated from Imam Musa Kazim (a), wearing an emerald ring eases

difficulties.

In another tradition, Imam Reza (a) has used the same words about the ring of Jade (Zaberjad) and also stated that the emerald ring turns poor into rich and also said that whosoever wears the ring set with yellow ruby (Yaqoot) will never become poor.

5. Advantages of Turquoise and Jaz'e Yamaani

According to Imam Ja'far Sadiq (a), whosoever wears a turquoise ring will never become needy.

According to Hasan lbne Ali Ibne Mahran, when he visited Imam Musa Kazim (a), he saw a ring on his finger set with turquoise (feroza) having been engraved thus:

اَللهُ المَلِکُ

Translation: Allah, Master of the kingdom.

While he kept standing, the Imam asked what he was looking at? When Hasan replied, the Imam further questioned whether he recognized that engraving? Hasan replied in the negative and the Imam said that this stone was brought by Jibraeel as a gift to the Holy Prophet (s) from heaven and the Holy Prophet gave it to Imam Ali (a) and it has reached him [Imam Kazim (a)] from his Holy ancestors in succession.

According to lmam Ali Reza (a), Imam Ali (a) has stated that once the Holy Prophet (s) came out of his house wearing a ring of Jaz 'e Yamani and attended the congregation with them. After completing his prayer, he gave the ring to Imam Ali (a) and asked him to have it on his right hand while he prayed, as prayer with Jaz'e Yamani is equal to seventy prayers without it. The stone is always praying and its reward reaches the wearer of the ring.

Ali Ibne Muhammad Zumairi states that he married the daughter of Ja'far Ibne Mahmud and loved her a lot, but had no children from her. He went to Imam Ali Naqi (a) and stated his request. The Imam smiled and asked him to have a ring set in turquoise over which:

«رَبَّهُ رَبِّ لَا تَذَرْنِي فَرْدًا وَ أَنتَ خَيْرُ الْوَارِثِينَ»

'O my Lord! Leave me not alone without an issue. Thou art the best of the heirs/' (21:89)

... should be engraved and worn by him. He did as he was told and before the year was out, he was blessed with a son from that same woman.

According to the Holy Prophet (s), God finds it difficult not to listen to the prayers of those, who have cornelian and turquoise rings on their fingers and feels hurt to negate their prayers.

6. Beneficial qualities of Durre Najaf, Billore,1 Hadeed and other stones

According to a reliable tradition, Mufaddal Ibne Umar once visited Imam Ja'far Sadiq (a) wearing a ring of Durre Najaf. The Imam addressed Mufaddal thus, 'O Mufaddal, all believing men and women feel happy when they see this gem and the pain of their eyes is relieved. I want every believer to have five rings; ruby is the best and second comes carnelian as it is a stone, which has affection for God and Ahle Bayt (a) and thirdly a ring of turquoise, which gives strength to the eyes, expands the chest and strengthens the heart. Whenever a believer goes for some work with a turquoise ring on his finger, his work is done. Fourthly, one should wear the ring of Hadeed, but not always; only when one is afraid of some mischief then he should visit that place with this ring on as the stone keeps the devil away; therefore it is advisable to possess it. And the fifth ring should be of that stone, which is found only in Najaf (Durre-Najaf). When a person wears a ring of this stone, at his every glance towards it. God gives him a reward of Ziyarat, Hajj and Umrah, which are kept in his record of deeds. The reward is equal to the reward of the Prophets and pious. If God had not been Merciful towards Shia, every gem of Durre Najaf would have been costly; but God made this gem easily available so that the poor and rich can wear it alike.

Abu Tahir says that when I mentioned this tradition to Imam Hasan Askari (a), he said: This is a tradition of my holy grandfather, Imam Ja'far Sadiq (a). I asked: You don't consider any gem better than red carnelian? He said: Yes, it is more excellent. Thus, my respected father said: The first gem worn by Adam (a) was carnelian. His Eminence saw the following written with effulgence on the Empyrean (Arsh):

أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا وَحْدِي، مُحَمَّدٌ صَفْوَتِي مِنْ خَلْقِي، أَيَّدْتُهُ بِأَخِيهِ عَلِيٍّ وَتَصَدَّرَ بِهِ.

Translation: I am God and there is no deity other than Me. And Muhammad (s) is My chosen servant, whom I supported through Ali, Fatima, Hasan and Husain.

When he committed the misdemeanor and tasted the fruit of that tree, which Almighty Allah had prohibited and he was sent to the earth, he beseeched Allah through these blessed names and Allah accepted his imploring. So, Adam (a) made a ring of silver and studded it with red carnelian on which these names were engraved and wore it on his right hand. Thus, this practice was established, and all religious human beings emulate it.

It is narrated from lmam Ja'far Sadiq (a) that Billore crystal gem is very good.

It is narrated from Husain bin Abdullah that he asked Imam Ali Naqi (a) if it was good to wear as gems, the pebbles which come out from Zamzam well. He replied: Yes, but it should be removed when one is in toilet and he is wearing it in the right hand.

7. Suitable engravings for every gem

Husain lbne Khalid visited Imam Reza (a) and asked him if it was permissible to visit the toilet wearing a gem, on which was engraved:

Translation: There is no God but Allah.

The Imam replied that such an act was not good for anyone. Husain further asked if the Prophet and other ancestors did not visit the toilet with the ring on. The Imam replied in the affirmative, but also stated that the ring was in the right hand and that Husain should stop defaming his ancestors. Then Imam said that the engraving on the gem of Adam, which was brought from heaven, was thus:

لا اِله اِلا اللّهُ محمد رسول الله

Translation: There is no God but Allah and Muhammad is the Messenger of Allah.

When Prophet Nuh (a) boarded the Ark, the Almighty Allah sent revelation: 0 Nuh, if you are afraid of drowning, you should supplicate by reciting:

لا اِله اِلا اللّهُ

Translation: There is no god, except Allah.

...a thousand times. It will save you and your faithful companions from drowning. The boat was sailing, when one day it was very windy and there was no chance of reciting it a thousand times. Therefore, he said in Syriac:

هَلْوَلِيلُ اللَّهِ اللَّهُ بِإِمَارَتِقِنْ

The stonn blew away and the ship continued to sail. Nuh (a) wanted to always keep with himself the words. which had saved him; thus he got its Arabic translation. which was as follows:

لَا إِلَهَ إِلَّا اللَّهُ أَلْفُ مَرَّةٍ، يَا رَبِّ اصْلِحْنِي.

Translation: There is no god, except Allah a thousand times. 0 Lord, improve my condition.

When Ibrahim (a) was placed in the catapult to be thrown into the inferno, Jibraeel (a) was enraged. Allah revealed to him inquiring why he was angry. He replied: 0 Lord, Ibrahim is Your Friend and there is no one else, who confesses to Your oneness; You allowed Your and his enemy to dominate him? Allah revealed: Keep quiet: A helpless creature like you makes haste and who is fearful of losing the opportunity. Ibrahim is Our servant, and We can save him whenever We like. Jibraeel was satisfied; now he turned to Ibrahim (a) and asked: Are you in need of anything? He replied: Yes, but not from you. The Almighty Allah sent an emerald ring to him with following six statements:

لَا إِلَهَ إِلَّا اللَّهُ، مُحَمَّدٌ رَسُولُ اللَّهِ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، فَوَّضْتُ أَمْرِي إِلَى اللَّهِ، أَسْنَدْتُ ظَهْرِي إِلَى اللَّهِ، حَسْبِيَ اللَّهُ.

Translation: There is no god, except Allah. Muhammad is the Messenger of Allah. Except for Allah, nothing and no one has any power. I have entrusted by affairs to God. My reliance is on God alone. Allah is sufficient for me.

He sent revelation to put on this ring and the fire will cool down and will not cause any discomfort.

The engraving on the ring of Prophet Musa (a) comprised of the following two statements from the Taurat:

اصْبِرْ تَظْفَرْ. كُنْ خَاتَمَ سُلَيْمَانَ.

Translation: Be patient, you will be rewarded. Be truthful. you will get salvation.

The engraving on the ring of Prophet Sulaiman (a) comprised of the following:

سُبْحَانَ مَنِ الْجَمَّ الْجَنَّ بِكَلِمَاتِهِ.

Translation: Glorified be the Lord, Who sealed the tongue of the jinns through His words.

The engraving on the ring of Prophet Isa (a) comprised of the following two statements from Injeel:

طُوبَى لِعَبْدٍ ذُكِرَ اللَّهُ مِنْ أَجْلِهِ، وَوَيْلٌ لِعَبْدٍ نُسِيَ اللَّهُ مِنْ أَجْلِهِ.

Translation: Blessed is a servant, due to whom people remember God, and woe be one, because of whom people forget God.

The engraving on the Prophet's ring was:

وَلا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ

Translation: There is no God but Allah, Muhammad is the Messenger of Allah.

The engraving on Amirul Momineen, Ali's ring was:

لِلَّهِ الْمُلْكُ

Translation: The kingdom belongs to Allah.

The engraving on Imam Hasan's ring was:

الْمَرْءُ لِلَّهِ

Translation: Verily, all honor belongs (only) to God.

The engraving on Imam Husain's ring was:

إِنَّ اللَّهَ بِالَّذِي هُوَ أَمْرُهُ

Translation: Verily God accomplishes His purpose.

The ring worn by Imam AJi lbnul Husain (a) and Imam Muhammad Baqir (a) belonged to Imam Husain (a).

The engraving on the ring ofimam Ja'far Sadiq (a) was:

اللَّهُ وَلِيِّي مِنْ خَلْقِهِ

Translation: Allah is my Master and He will guard me from His creatures. The engraving on the ring of Imam Musa Kazim (a) was:

حَسْبِيَ اللَّهُ

Translation: Sufficient for me is Allah.

After this, Imam Ali Reza (a) put forth his hand, on which was the ring of his father.

In an authentic tradition, it is narrated from Imam Ja'far Sadiq (a) that the engraving on the ring of the Prophet was:

مُحَمَّدٌ رَسُولُ اللَّهِ

Translation: Muhammad (is) the Messenger of Allah (s).

And the engraving of the ring of Amirul Momineen (a) was:

اللَّهُ الْمَلِكُ

Translation: Allah is the King.

And the engraving on the ring of Imam Muhammad Baqir (a) was:

الْعِزَّةُ لِلَّهِ

Translation: The power is only Allah's.

It is narrated in reliable tradition that some people asked Imam Muhammad Baqir (a) whether it was detestable to engrave on the gem of ring, his name and the name of his father? He replied: The engraving on my ring is:

اللَّهُ خَالِقُ كُلِّ شَيْءٍ

Translation: Allah is the creator of everything.

And the engraving on the ring of my father was:

الْعِزَّةُ لِلَّهِ

Translation: Verily, all honor belongs (only) to God.

The inscription on the ring of Imam Zainul Abideen (a) was:

الْحَمْدُ لِلَّهِ الْمَلِكِ

Translation: All praise is for Allah, the High.

The inscription on the ring of Imam Hasan (a) and Imam Husain (a) was:

حَسْبِيَ اللَّهُ

Translation: Allah is sufficient for me.

The inscription on the ring of Amirul Momineen (a) was:

اللَّهُ الْمَلِكُ

Translation: The kingdom belongs to Allah.

It is mentioned in another traditional report that the inscription on the ring oflmam Ja'far Sadiq (a) was:

اللَّهُمَّ أَنْتَ ثِقَتِي فَقِنِي شَرَّ خَلْقِكَ

Translatioo: O Allah, I rely on You. Only You keep me secure from the mischief of Your creatures.

It is narrated from Imam Ali Reza (a) in an authentic tradition that the inscription on the ring oflmam Ja'far Sadiq (a) was:

أَنْتَ ثِقَتِي فَاعْصِمْنِي مِنَ النَّاسِ

Translatioo: Only you are my trusted one. Keep me secure from the mischief of people.

The inscription on the ring oflmam Musa Kazim (a) was:

حَسْبِيَ اللَّهُ

Translation: Allah is sufficient for me.

And below it, was a flower and above it a crescent moon.

It is mentioned in another authentic tradition that the engraving on the ring oflmam Ali Rez.a (a) was:

مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ

Translation: What Allah wills happens. There is no power, except with God.

It is narrated from Imam Ali Rez.a (a) in a reliable tradition that the inscription on the ring of Imam Zainul Abideen (a) was:

خَزِيرًا وَشَقِّي فَاتِلُ الْحُسَيْنِ بِنِعْمَةِ اللَّهِ

Translation: The killer of Husain lbne Ali is wretched in the world as well as religion.

Abdullah Ibne Sinan says that Imam Ja'far Sadiq (a) showed me the ring of the Messenger of Allah (s). It had a black gemstone with the following

inscription in two lines:

مُحَمَّدٌ رَسُولُ اللَّهِ

Translation: Muhammad is the Messenger of Allah.

It is mentioned in reliable traditions that the Messenger of Allah (s) prohibited engraving figure of a living thing on a ring.

It is narrated from Imam Ja' far Sadiq (a) that the intellect of man can be tested through three things: Length of his beard, inscription of his ring and from his gemstone.

He said in another tradition that one, who inscribes the following on his ring, would be safe from poverty.

مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ أَسْتَغْفِرُ اللَّهَ

Translation: As Allah willed. There is no power, except by Allah. I seek forgiveness from God.

It is narrated from Imam Ali Reza (a) that the inscription on the ring of Imam Muhammad Baqir (a) was:

ظَنِّي بِاللَّهِ حَسَنٌ***، وَبِالنَّبِيِّ الْأُمِّيِّ الْمُؤْتَمَنِ.

وَبِالْوَصِيِّ ذِي الْمَنِّ***، وَبِالْحُسَيْنِ وَالْحَسَنِ.

Tran.slation: My expectation is good from Allah, from His Prophet. his successor and from Hasan and Husain.

In another tradition, it is narrated from Imam Muhammad Baqir (a) that the ring of Amirul Momineen (a) was made of silver and it was inscribed on it as follows:

نِعْمَ الْقَادِرُ اللَّهُ

Translation: Allah is the best of those who have power.

It is mentioned in some traditional reports that the inscription of the ring of Amirul Momineen (a) was:

الْمُلْكُ لِلَّهِ

Translation: The kingdom is for Allah.

It is mentioned in another tradition that the ring of the Imam was made of white and clear Hadeed and the following words were inscribed on it in seven

lines and he wore it during battles and hardships. The inscription is as follows:

اعْتَدَدْتُ لِكُلِّ هَوْلٍ لَا إِلَهَ إِلَّا اللَّهُ، وَلِكُلِّ كَرْبٍ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، وَلِكُلِّ مُصِيبَةٍ نَازِلَةٍ حَسْبِيَ اللَّهُ، وَلِكُلِّ ذَنْبٍ كَبِيرَةٍ أَسْتَغْفِرُ اللَّهَ، وَلِكُلِّ هَمٍّ وَعَمٍّ فَادِحٍ مَا شَاءَ اللَّهُ، وَلِكُلِّ نِعْمَةٍ مُتَجَدِّدَةٍ الْحَمْدُ لِلَّهِ. مَا يَعْلُو بْنُ أَبِي طَالِبٍ مِنْ نَعْمَاءَ اللَّهِ فَمِنَ اللَّهِ.

Translation: I recite the word of there is no god, except Allah, for every peril. For every distress: There is no power and strength, except by Allah. Allah is my protector in every hardship. I seek the forgiveness of Allah. As Allah willed. Praise be to Allah. The bounties of Allah received by Ali bne Abi Talib (a) are all from the Almighty Allah only.

It is narrated from Ismail lbne Musa that the ring of Imam Musa Kazim (a) was of pure, silver having the following inscription:

يَا ثقتي قِنِي شَرَّ جَمِيعِ خَلْقِكَ.

Translation: 0 my refuge-giver, keep me secure from the mischief of all Your creatures.

It is narrated from Imam Muhammad Baqir (a) that one, who gets a verse of Quran engraved on his ring, would get salvation.

Sayyid lbne Tawus (r.a.) has narrated the following traditional report from Qasim Ibne Ali in the words of Safi, servant of Imam Ali Naqi (a) that he sought the pennission of the Imam to go for the Ziyarat of his honorabl grandfather, Imam Ali Reza (a). Imam (a) told him to take a yellow carnelian ring, one side of which was engraved:

مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ.

Translation: As Allah willed. There is no strength, except by Allah.

And on the other the following was etched:

مُحَمَّدٌ وَعَلِيٌّ.

Translation: Muhammad and Ali.

He said: Due to this ring, you will become secure from robbers and enemies and return home safe and sound.

Safi says that he procured the ring after much difficulty, bid farewell to the Imam and had traveled only some distance, when the Imam sent someone to call him back. When he returned, the Imam said: Take a ring of turquoise as well,

because between Tus and Nishapur, you will encounter a lion and it will prevent the caravan from proceeding further. At that time, you show the ring and tell the lion that it is the command of your master to leave the path.

One side of this turquoise, it should be engraved:

اللَّهُ الْمَلِكُ

Translation: Allah is the Master.

And on the other side:

الْمُلْكُ لِلَّهِ الْوَاحِدِ الْقَهَّارِ

Translation: The Kingdom belongs to Allah, the one and the compelling.

Initially the ring of Amirul Momineen (a) was studded with a turquoise having the first inscription and when he became the Caliph, he got the second inscription on it. Such a gemstone keeps one safe from animals and enables victories in battles.

Safi says: After that I proceeded on the journey, and we encountered the lion at exactly the place, where the Imam had mentioned. I did as I was directed and the lion went away. Upon my return from the Ziyarat, I reported all the details of my journey to the Imam. Imam (a) said: You forgot to mention one point, if you want, I can tell you about it. I said: Perhaps I forgot it, master. Please tell me. Imam (a) said: One night you were asleep in Tus, when a group of jinns saw you wearing that engraved ring. They took it off, dipped it in water gave the water to one their kin, who was seriously ill. He regained health through it. Then instead of putting the ring back in the finger of your right hand they inserted it in your left hand. On waking up, you were surprised how that happened. And those jinns placed a ruby besides your head as a gift, which you brought back from there. Now, go to the market - you will be able to sell it for eighty gold coins. Safi says that he went and sold the ruby for that amount.

According to the tradition of Sayyid lbne Tawus (r.a.), a person visited Imam Ja'far Sadiq (a) and said that he was scared of the ruler of Jazeerah as his enemies had poisoned his ears against him and he may kill him. The Imam ordered him to make a ring set with a thick gem of Hadeed on one side of which the following three sentences should be engraved:

أَعُوذُ بِجَلَالِ اللَّهِ

Translation: I seek the refuge of the supreme majesty of Allah.

أَعُوذُ بِكَلِمَاتِ اللَّهِ

Translation: I seek the refuge of the words of Allah.

أَعُوذُ بِرَسُولِ اللَّهِ

Translation: I seek the refuge of the Messenger of Allah.

And at the back of the gem, the following two lines should be engraved:

آمَنْتُ بِاللَّهِ وَكُتُبِهِ

Translation: I have brought faith on Allah and His Books.

إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ وَرُسُلِهِ

Translation: Indeed I rely on Allah and His Prophets.

Furthermore, the following should be engraved on all the four corners of the gem:

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصًا

Translation: I sincerely witness that there is no god, except Allah.

When he will weai: this ring, all his difficulties will be solved; especially he will not be afraid of the wicked. And if the ring is tied, women will have an easy delivery and they will not be affected by evil eye. It is very important to protect this gem. Dirt should be kept away from it and it should not be taken in bathroom or toilet, as it contains secrets of God. Shias of Ahle Bayt, who are afraid of the enemy should keep this ring dearer than life and hide it from their enemies and keep it a secret, except from those, who are reliable.

According to the reporter, his experience proved what Imam had said.

According to Imam Muhammad Baqir (a), if a person possesses a ring set with carnelian and turns it towards his palm and then looks at it and recites Surah Qadr and then recites the following supplication:

آمَنْتُ بِاللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَكَفَرْتُ بِالْجِبْتِ وَالطَّاغُوتِ، وَآمَنْتُ بِسِرِّ آلِ مُحَمَّدٍ وَعَلَانِيَتِهِمْ وَظَاهِرِهِمْ وَبَاطِنِهِمْ وَأَوَّلِهِمْ وَآخِرِهِمْ.

Translation: I brought faith on that One Allah, Who has no partner and I

do not believe in Jibt⁽¹⁾and Taghoot⁽²⁾(idols)! And have also brought faith on the beginning and the end, the visible and the invisible (aspects) of Muhammad (s) and Aale Muhammad (a), whether their lmamate has been declared are they are in their temporary occultation.

God will protected him the whole day from trouble whether descending from heaven or earth and he will be protected till evening by God and God's friends will guide him.

According to another tradition, a person, who makes a ring set in comelian should have the following engraved on it so that God will protect him from a bad death and he will die on faith:

مُحَمَّدٌ وَعَلِيٌّ وَلِيُّ اللَّهِ

Translation: Muhammad (s) and Ali (a) are beloved (saints) of Allah.

8. Wearing gold and silver jewellery for women and children

According to a tradition, people asked Jmam Ja'far Sadiq (a) whether it was permitted to make children wear jewellery. The Imam replied that Imam Zainul Abideen (a) used to make his women and children wear silver and gold jewellery.

It is mentioned in another tradition that the Imam mentioned the same thing attributing to his respected father, Imam Muhammad Baqir (a).

In the third reliable tradition, it is mentioned with regard to making women wear gold and silver ornaments, the Imam said that there was no problem in it.

It is narrated from the same Imam in a reliable tradition that handle of the sword of the Messenger of Allah (s) and its scabbard was made.of silver. There were silver rings in the centre of the sheath. The coat of mail of the Prophet also contained two silver rings in the front and two at the back.

It is narrated from Imam Ali Reza (a) that the sheath and handle of Zulfiqar sword, which Jibraeel (a) brought for the Messenger of Allah (s), had silver work.

In a good tradition, it is narrated from the same Imam that there was no problem in decorating the sword with silver and gold.

He says in another tradition that all the decorations of the blessed sword of

the Messenger of Allah (s) were of silver; the handle as well as the tip.

Imam (a) said in a reliable tradition that there is no problem in decorating the Holy Quran and the sword with gold and silver.

It is narrated through authentic chains of narrators from Imam Muhammad Baqir (a) that ladies should always adorn themselves with ornaments.

According to another reliable tradition, Fuzail bin Yasar asked Imam Ja'far Sadiq (a) whether one could keep a chair which has pure gold on it. The Imam replied in the negative, but said that it was allowed to keep a chair covered with a thin layer of mixed gold.

According to another tradition, it is not good to keep a woman away from jewellery. At least a necklace should be around her neck and it is also not good for a woman's hand to be without henna, even though she may be very old.

According to another reliable tradition, gold wire should not be used to tie one's teeth, especially men should keep away from all things made of gold. Even sword and the Holy Quran should not be encased in gold.

9.Way of applying Antimony (Surma)

According to Imam Ja'far Sadiq (a), at the time of going to bed, the Messenger of Allah (s) used to apply odd number of applicators in both eyes.

In reliable tradition, it is narrated from Hasan bin Jaheem that one day, I came to Imam Ali Reza (a) and he showed me an iron applicator and antimony container of bone and said: This belonged to Imam Musa Kazim (a); you may apply antimony with this applicator. So I did that.

It is narrated from Imam Ja'far Sadiq (a) that to apply antimony at night is beneficial and during the day, it is an embellishment.

It is mentioned in another reliable tradition from Imam Muhammad Baqir (a) that mouth becomes fragrant and the eyelashes are strengthened.

Through trustworthy chains of narrators, it is narrated from Imam Ja 'far Sadiq (a) that applying antimony makes the mouth fragrant.

In another tradition, the lmam said that use of antimony promotes the growth of new eyelashes and the eyesight increases and one gets support in prolonging the prostration.

In another tradition, he said: Antimony creates shine in the eyes, it creates eyelashes and cures excessive watering.

lt is mentioned in another traditional report that applying antimony increases sexual prowess. It is also said that one, who applies antimony without

musk every night, his eyes will never water.

In a reliable tradition, it is narrated from Amirul Momineen (a) that one should apply odd number of applicators of antimony; but there is no problem if one does the contrary.

It is mentioned in authentic traditions that before going to bed, the Messenger of Allah (s) used to apply antimony four times in the right eye and three times in the left eye.

In reliable traditions, it is narrated from Imam Ja'far Sadiq (a) that four things make the face attractive: a handsome face, flowing water, greenery; looking at these three things during wakefulness and applying antimony at the time of going to bed.

It is narrated from Imam Ali Re:za (a) that it is necessary for one, who believes in God and the Judgment Day, to apply antimony to his eyes.

According to Imam Ja'far Sadiq (a), if one applies antimony at the time of going to bed, his eyes do not water.

It is narrated from Imam Ali Reza (a) that a person with a weak eyesight should necessarily apply antimony four times in the right eye and three in the left.

It is narrated from Imam Muhammad Baqir (a) that the Messenger of Allah(s) used to apply antimony three times in each eye.

It is mentioned in another tradition that he used to apply three times in the right eye and two times in the left eye.

According to Imam Ja'far Sadiq (a), brushing the teeth imparts good breath to the mouth because it stops sputum and in the same manner, applying Surma gives light to the eyes and makes the brain and eyes give up dirty water that the light in the eyes in increased. Sunna makes dirty water of eyes pass away from the mouth, therefore it produces good breath.

According to FiqhaJur Reza, when one decides to apply Surma, one should take the applicator in the right hand, say Bismillaah and put it in the Sunna bottle and when applying, recite the following supplication:

اللَّهُمَّ نَوِّرْ بَصَرِي، وَاجْعَلْ فِيهِ نُورًا أُبْصِرُ بِهِ حَقَّكَ، وَاهْدِنِي إِلَى طَرِيقِ الْحَقِّ، وَارْشُدْنِي إِلَى سَبِيلِ الرَّشَادِ. اللَّهُمَّ نَوِّرْ عَلَيَّ دُنْيَاىَ وَآخِرَتِي.

Translation: O Allah brighten (illuminate) my eyes and bless me with such light that I may be able to see Thy justice! Lead me to the right path and

give me the sense to follow the path of goodness. O Allah! Let there be light for me both in this world and that to come.

It is mentioned in Makarimul Akhlaq that the following supplication must be recited while one is applying antimony:

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَآلِ مُحَمَّدٍ أَنْ تَجْعَلَ الْوَرَعَ فِي بَصَرِي، وَالْبَصِيرَةَ فِي دِينِي، وَالْيَقِينَ فِي قَلْبِي، وَالْإِخْلَاصَ فِي عَمَلِي، وَالسَّلَامَةَ فِي نَفْسِي، وَالسَّعَةَ فِي رِزْقِي، وَالشُّكْرَ لَكَ أَبَدًا مَا أَبْقَيْتَنِي.

Translation: O Allah, I ask You by the right of Muhammad and the progeny of Muhammad that You bless Muhammad and the progeny of Muhammad and increase my eyesight. Increase my knowledge about the issues of religion and that certainty is created in my heart and sincerity in my acts and steadfastness in my self and widening in my sustenance and as long as I remain alive, I should continue to thank You,

10. Manners of using the mirror

According to a reliable tradition related from Imam Ja'far Sadiq (a), the Holy Prophet (s) said: The youth, who sees mirror regularly and as a result of the elegance, which Allah has bestowed, and did not create any defect in him, he thanks Allah in excess; the Almighty Allah makes Paradise obligatory on him.

It is mentioned in some traditional reports that the Messenger of Allah (s) kept on looking in the mirror while combing his hair and beard. He also ordered his wives and other companions to beautify themselves as God liked that a Muslim should, before meeting another person, make himself acceptable to the other's eyes.

According to a tradition related from Imam Ali (a), one should recite the following prayer while looking into the mirror:

الْحَمْدُ لِلَّهِ الَّذِي خَلَقَنِي فَأَحْسَنَ خَلْقِي، وَصَوَّرَنِي فَأَحْسَنَ صُورَتِي، وَزَانَ فِيَّ مَا شَانَ مِنْ غَيْرِي، وَأَكْرَمَنِي بِالْإِسْلَامِ.

Translation: All praise is worthy of that Allah, Who has created me and made my creation the best. He made my face as it was the best possible to make. He beautified me with such things, had these been found in others, they would have been considered as faults and then He blessed me with Islam.

It is mentioned in Fiqhatur Reza that when one looks into the mirror, one should preferably take the mirror in the left hand and recite In the name of Allah (Bismillaah) and when his glance falls on the mirror, he should pass his hand

from the forehead to the chin and holding the beard, glance at the mirror and recite the following supplication:

الْحَمْدُ لِلَّهِ الَّذِي خَلَقَنِي بَشَرًا سَوِيًّا، وَزَيَّنَنِي وَلَمْ يُشِنِّي، وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ، وَمَنَّ عَلَيَّ بِالْإِسْلَامِ وَرَضِيَ اللَّهُ لِي دِينًا.

Translation: All praise is worthy of Allah, Who made me perfect in frame, bestowed elegance, kept me away from every kind of defect, granted me excellence over many from His creatures, favored me with Islam and liked Islam as a religion for me.

Then put down the mirror and recite the following supplication:

اللَّهُمَّ لَا تُغَيِّرْ مَا بِنَا مِنْ نِعْمَتِكَ، وَاجْعَلْنَا لِأَنْعُمِكَ مِنَ الشَّاكِرِينَ، وَلِآلَائِكَ مِنَ الذَّاكِرِينَ.

Translation: O Allah, do not change or replace the bounties, which You granted me and raise me up among those, who thank for Your bounties and those, who remember Your favors.

It is mentioned in another traditional report that: Hold the mirror in the right hand, glance at it and recite the following supplication:

الْحَمْدُ لِلَّهِ الَّذِي أَحْسَنَ وَأَكْمَلَ خَلْقِي، وَحَسَّنَ خَلْقِي، وَخَلَقَنِي فِي أَحْسَنِ خَلْقِكَ. صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ. الْحَمْدُ لِلَّهِ الَّذِي زَيَّنَ فِيَّ مَا شَانَ مِنْ غَيْرِهِ. كَمَا أَحْسَنْتَ خَلْقِي فَصَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَحَسِّنْ خُلُقِي، وَتَمِّمْ نِعْمَتَكَ عَلَيَّ، وَزَيِّنِّي فِي عُيُونِ خَلْقِكَ، وَاجْمَعْ لِي فِي عُيُونِ بَرِيَّتِكَ الْقَبُولَ وَالْمَهَابَةَ وَالرَّأْفَةَ وَالرَّحْمَةَ، يَا أَرْحَمَ الرَّاحِمِينَ.

Translation: All praise is only for that God, Who created me as a beautiful and a perfect creation and bestowed me a good nature, made me shapely and did not make me wretched and unjust. All praise is only for that God, Who made embellishments for me all those things, which are defects for others. O Allah, like You made my face pure, in the same way bestow blessings on Muhammad and the progeny of Muhammad and make my character also pure like theirs.Complete Your bounties on me and grant me respect in the view of Your creatures and please endow acceptance and mercy O one, Who is most merciful of all the mercifuls.

11. Benefits of applying dye for men and women

lt is commendable (Mustahab) for men to dye their head and beard; and for the women it is recommended to dye the hair and apply henna to the hands and feet.

It is detestable for men to apply henna in the hands and feet; but after using Noora (hair remover), it is allowed to apply as much henna all over the body to the extent that the color of the nails turns reddish.

It is narrated through authentic chains from the Messenger of Allah (s) that four things comprise the practice of the prophets: Applying fragrance, sexual intercourse, brushing teeth and dyeing hair with henna and applying it to the whole body.

In another tradition, it is narrated from the Messenger of Allah (s) that a dirham spent on hair dye is better than a thousand dirhams spent in some other avenue in the path of God.

There are fourteen advantages for women in dyeing their hair and applying henna to their head and feet: (I) Deafness is cured (2) Brightness in the eyes is increased (3) Dryness of nose is lessened (4) There is good breath in the mouth (5) Gums are strengthened (6) There is no bad smell in the under anns (7) There is less temptation from the devil (8) The angels are happy (9) It is a means to the happiness of a believer (10) The non-believers get jealous (11) It is beauty in itself (12) It is good scent in itself ( 13) It secures one from the chastisement of the grave (14) It makes Munkar and Nakeer feel shy.

In another tradition, he said that dye your hair and do not resemble the Jews.

Hasan Ibne Juhaim says that I went to Imam Ali Reza (a) and saw that the Imam had dyed his hair black. He said: Using the hair dye is very rewarding (by God), especially when men dye the beard black. It increases the chastity of women. Many women go astray, because their husbands do not groom themselves for them through hair dye etc. I asked: We have heard that use of dye leads to an early graying of hair? Imam (a) said: No, on the contrary, without henna they tum gray soon.

According to a tradition, a certain person visited the Holy Prophet (s) and I when the Holy Prophet saw a few white hair in his beard, he said that these are I light and all the Muslims, who possess a single white hair in the beard, there will be a light for them on Judgment Day.

Then that man dyed his hair with henna and came back to the Prophet. He said: Now, there is light and there is Islam. Then that man away and dyed his hair black. The Holy Prophet (s) said: There is light as well as Islam, faith, cause of attractiveness to women and a means to overawe the disbelievers.

It is mentioned in authentic traditions that some people came to Imam Husain (a) and saw that the Imam had dyed his hair black. They made some inquiries about this. He placed his hand on his beard and said: The Messenger

of Allah (s) had ordered the Muslims in one of his battles to dye their hair black so that they made continue to have an upper hand over the disbelievers.

It is mentioned in traditions that someone asked Imam Ja'far Sadiq (a) whether it was recommended to dye the hair and beard. He replied: Yes, but Amirul Momineen (a) never used dye because the Messenger of Allah (s) had said:0 Ali, your beard shall be dyed by the blood of your head. He remained in anticipation of that dye. But Imam Husain (a) and Imam Muhammad Baqir (a) were using dye.

According to another tradition, Imam Ali (a) said that he did not apply dye as he was mourning for the Holy Prophet (s).

It is mentioned in most traditions that the Messenger of Allah (s) used the dye often.

Another reliable tradition states that Imam Ja'far Sadiq saw a man leaving the bath and henna was applied to his hands. The Imam asked: Do you want God to raise you in this way only? He replied: No, but I have heard in traditions that one, who goes to the bath, it is necessary that a sign of his having used the bath should be found in him and I considered it henna. Imam said: You concluded wrongly; it implies that one, who comes back from the bath safe and sound, should pray two units of prayer as thankfulness for that bounty. This is the sign of having visited the bath.

It is mentioned in a good tradition that Imam Ja'far Sadiq (a) said that among a few bad things, which will appear in the world during the last days, will be that men of Bani Abbas will act like their women by applying henna to hands and feet and comb like them.

In reliable traditions, it is narrated from the same Imam that there is no problem if you apply Khuluq ⁽¹⁾on the arms and legs while you are in the bath, provided that it is to keep away some stench, which has remained ru:; a result o_f some medicine. But we do not like it to be used all the time.

In another tradition, it is narrated from A.bi Sabah th'at· he-S W trace of henna in the hands of Imam Muhammad Baqir (a); that is so light hue, which remains on applying henna after the application of some medicine.

According to reliable tradition, it is narrated from Imam Ja'far Sadiq (a) that the hand of woman should never be without dye, though she might be aged and the color is that of henna.

According to Imam Ja'far Sadiq (a), the Holy Prophet (s) ordered every

woman to apply henna; whether she was a widow or married, the fom,er so as not to let her hands resemble those of men, the latter to beautify them for the husband.

12. Etiquette and method of applying dye

According to a tradition, Imam Ja'far Sadiq (a) said that it was not bad for an old man to apply wasma ⁽¹⁾dye.

According to a tradition of lmam Muhammad Baqir (a) wasma dye harmed my teeth.

It is mentioned in many traditions that when Imam Husain (a) was martyred, his beard was dyed with wasma dye.

Imam Ja'far Sadiq (a) said that use of wasma dye makes one more attractive to women and increases awe in the disbelievers.

It is narrated from the same Imam that use of henna dye increases the elegance of the face, but increases the whiteness of the hair as well. This is a good tradition.

According to authentic tradition from Hasan, Imam Muhammad Baqir (a) used henna (red) dye.

Another tradition states that the henna dye removes bad smell, beautifies the face, creates good breath and beautiful children are born.

It is narrated from Imam Musa Kazim (a) that if a lady, who has stopped menstruating, uses henna dye she may start menstruating once more.

It is narrated in another tradition that Imam Husain (a) and Imam Muhammad Baqir (a) used to apply a mixed hair dye of henna and wasma.

Jt is narrated from the Messenger of Allah (s) that the best dye in the view of the Almighty Allah is black.

In another tradition, it is narrated from Imam Ja'far Sadiq (a) that the Messenger of Allah (s) allowed the ladies to dye their hair black.

We should know that there are various opinions of scholars in this connection. It is detestable to use dye in the state of major ritual impurity (Janabat); coition is also detestable during the process of dyeing. Coition is allowed when henna's color has appeared on the dyed area. It is detestable to dye during menstruation.

Chapter Three: Etiquette of eating and drinking

1. Utensils allowed in eating and drinking

Silver and golden plates are not permitted for eating and drinking and even their use for other types of work is doubtful. But it is better to avoid their use and display for decoration purpose. Any food, which is kept in silver and gold, is not permissible though this food can be taken out in other utensils. There is no reliability about this tradition. One group of scholars does not allow ablution (Wudhu) with utensils of silver and gold.

Many scholars are of the view that the following things can be made of gold or silver. Surma bottle, scent case, agar case, lanterns (open on two sides and hung in holy tombs), case of the Quran, cases for prayer books, mirror cases and even walking sticks and pens; but according to me (i.e. Majlisi) their non­ permissibility is not proved. However, the end of Hookah pipe should never be made of gold or silver. To eat or drink in all gilded utensils is detestable. If you eat in them, it is better not to let your mouth touch them.

It is well known among scholars that it is not allowed eat in any skin, except the skin, which was pure when the animal was alive and it was slaughtered according to Shariah or the skin taken from a Muslim; no other skin is allowed. Skin of dead animal or a skin found lying somewhere; though there is possibility that it was dropped by some Muslim; like a shoe lying in a Masjid. Its use is also unlawful. In view of some scholars, skin of dead animals can be used in circumstances, which do not demand ritual purification; like irrigation of fields, watering the animals etc. Though this view is quite famous, but precaution lies in avoiding it. In the same way, in view of some, use of that skin is allowed regarding which there is possibility that it was slaughtered by a Muslim or was dropped by a Muslim. This is also not unlikely. Even then, precaution lies in avoiding it.

Skin of the animal, whose flesh is not used for eating, but it can be purified, can be used, but its use is detestable before tanning.

If wine is kept in any utensil of glass or brass, these utensils can be cleaned by washing them and even raw china, which is not porous. But all clay utensils made by potter from ordinary clay need a lot of water to be cleaned once they have been soaked in dirt (wine). The water should be soaked in the clay pot to the extent that the impurity is removed. However, it is better not to use them.

According to a tradition from the Holy Prophet (s), one, who uses utensils of silver and gold in this world, will be kept away from them in heaven.

It is narrated from Muhammad bin Ismail lbne Bazi that I asked Imam Ali I, Reza (a) regarding use of gold and silver utensils. The Imam expressed detestability. I said: We have received traditional report that Imam Musa Kazim (a) had a mirror coated with silver. Imam (a) said: It was not so. On the contrary, it only had a silver frame. Then the Imam said: When my brother, Abbas was circumcised, someone had made a stick for him, which was so thickly coated with silver that the cost of the handle alone was ten dinars or 630 Persian dirhams; but Imam Musa Kazim (a) ordered them to break it.

It is mentioned in a reliable tradition of Imam Musa Kazim (a) that only those, who do no have faith in the hereafter, should use gold and silver utensils in this world.

According to another tradition narrated by Amr bin Abil Miqdam, a person brought a cup of water for Imam Ja'far Sadiq (a), which was joined with a silver piece. I saw that Imam removed it from the cup with his teeth.

ln a trustworthy tradition, it is narrated from the same Imam that it is detestable to drink water from a vessel coated with silver, or one manufactured with silver; also to apply oil with a silver oil container and to use a silver comb as well is not allowed.

According to reliable tradition, it is narrated from the same Imam that it is detestable to eat anything in solid clay utensils from Egypt.

According to another tradition, Imam Reza (a) has prohibited the use of clay pots from Egypt.

According to Bazi bin Amr, he saw Imam Muhammad Taqi (a) having food in a black bowl in the middle of which Surah Ahad was inscribed in yellow color.

2. Justification to have tasty food, prohibition of greed and condemnation of overeating

According to traditions coming from Ahle Bayt (a), it is recommended (Mustahab) to eat and let others eat good and clean food and serve it with all formalities; and it is not right to make good food unlawful (Haram) upon oneself. It is however necessary that the food is sought through lawful (Halal) means and one should not eat to the extent of being deprived from worship of God.

One should not be like animals and only bothered about eating and

drinking; as eating and drinking is for the sake of prayer and that one may gain strength. One should only spend to the extent of being known as spendthrift, as God does not like spendthrifts.

According to a reliable tradition, Imam Ja' far Sadiq (a) often served people with good quality bread, tasty sweetfirn⁽¹⁾dish and delicious sweet meat and used to say that when God is generous to us, we should also be generous to people and when we are in need, we should be careful.

According to another tradition from the same Imam. God will question every believer about three things on Judgment Day: (1) what he had eaten (2) what he had worn and (3) how much he fulfilled the desire of obedient wife and kept her away from unlawful.

Abu Khalid Kabuli visited Imam Muhammad Baqir (a), who served him with delicious food during breakfast. When the Imam asked how was his food, Abu Khalid praised the food and recited this verse:

«ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ»

"Tlten on tha1 day you sha/J most certainly be questioned about the boons." (Surah Takathur 102:8)

Imam (a) said: In this verse, the boon implies these two bounties: the Shia religion and Wilayat of Ahle Bayt (a). You will indeed be interrogated about these boons.

Through authentic chains of narrators, it is narrated from Imam Ja'far Sadiq (a) that it does not befit the generosity of Almighty Allah to ask man about what He made lawful for him to eat and drink in the world.

Through good chains of narrators, it is narrated from the same Imam: Prepare nice foods, eat and serve it to friends.

According to a tradition from Holy Prophet (s), white spots will appear on your skin if you eat too much.

According to a tradition from Imam Ja'far Sadiq (a), God hates those, who have three habjts: (1) who sleep during the day when he was not awake during the night (2) who laugh meaninglessly (3) who eat on a full stomach.

It is narrated from the Messenger of Allah (s) that whatever a believer eats is in a stomach; and what the disbeliever eats, is in seven stomachs (that is he eats in excess).

It is mentioned in another tradition that Abu Juhaifa came to the Imam. He had eaten so much in excess that he was constantly burping. Imam Ja'far Sadiq (a) said: Stop your burping, because one, who overeats in the world would be the hungriest in the hereafter. After the Imam said this, Abu Juhaifa never ate to his fill as long as he was alive.

In another tradition, he said: The Almighty Allah does not dislike the stomach more than the one, which is overloaded with food.

According to Imam Ali (a), once Isa (a) visited a city, where a man and woman were fighting with each other in loud tones. Prophet Isa (a) inquired about the cause. The man replied that the woman was his wife, very pious and had no vices but he did not like her and desired to be separated from her. When Prophet Isa (a.s) made further inquiries, he said that she was getting old and had lost the freshness of the face. Prophet Isa (a) asked her if she wanted freshness of her face. She replied, "Why not?" Isa (a) asked her not to eat much, for it spoils freshness of the face. When the woman acted accordingly she looked young and was accepted by her husband.

It is narrated from Imam Musa Kazim (a) that if people observe moderation in eating, they would be healthy forever.

It is narrated from the Messenger of Allah (s) that five habits cause leprosy and leucodenna: (I) to use hair remover on Friday and Wednesday (2) to perfonn ablution and bathe with water heated by the sun (3) to eat in the slate of ritual impurity (Janabat) (4) to cohabit with a woman in menses (5) to eat even when the stomach is full.

According to Imam Ja'far Sadiq (a), man needs to eat that much food, which is needed for his strength. One part of the stomach should be for food, the second for water and third for breathing. One should not try to fatten oneself like sheep meant for slaughter. He also said that a full stomach causes revolt (disobedience) and corruption.

Except fever, all sudden diseases and pains are caused by overeating.

In another tradition., it is narrated from Prophet Isa (a) that he said: 0 Bani Israel, do not eat when you are not hungry. And when you are hungry and you sit to eat; do not eat till you are full; because if you eat to the fill, your necks will fatten and your sides would become plump and you will forget your Lord.

It is narrated from Imam Ja'far Sadiq (a) that if a person, who eats to much and then says that this food has caused harm to him, will be considered a denier of the bounty.

It is narrated that one day some milk and honey was presented to the

Messenger of Allah (s). He consumed some of it and placed the rest on the floor. People asked: Do you regard it as unlawful? No, but I express my lowliness and neediness before my God.

Delicious and fragrant/a/ooda⁽¹⁾was brought for Amirul Momineen (a). He placed a little in his mouth and observed: It is not unlawful to eat these things, but I don't like to make myself habituated to something, which I am not used to.

In another tradition, it is narrated from the same Imam that I will never eat that, which the Messenger of Allah (s) did not consume.

Another tradition from Imam Ja'far Sadiq (a) states that if the followers of the Holy Prophet (s) follow the ways and manners of alien people, especially in dress and food, they will not be blessed and on the contrary, they will be degraded.

It is narrated from the Messenger of Allah (s) that the best curry is vinegar and it is sufficient for waste that if a delicacy is brought for someone, he dislikes it and does not taste it.

3. Manners and timings of eating

It is recommended (Sunnat) to eat early in the morning and be without food the whole day and then have food for a second time after Isha prayers. The morsels should be small, the food should be chewed properly. While eating, one should not stare at anyone and should not take very hot food. One should not cool the food by blowing with the mouth. Instead, let the food remain for some time till it cools. One should not cut the bread with knife and should not remove meat from the bones completely. At least three fingers should be used to hold the morsel, and when quite a few people are eating in one plate, one should not put the hand in the section of others. The plate and fingers should be completely cleaned. It is detestable (Makruh) to eat in the state of ritual impurity (Janabat). The rigidity of order is relaxed if one perfonns ablution (Wudhu) or washes hands, gargles and puts water in the nose or simply washes hands and face, and gargles.

It is mentioned in a tradition that one may contract leucodenna (white spots on skin) if one neglects the above directions.

According to a reliable tradition, the nephew⁽²⁾of Shahab went to Imam Ja'far Sadiq (a) complaining of stomachache and heaviness of bowels. The Imam asked him to eat only two times - day and night - for God has said the same in the praise of food in heaven.

«وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيّاً»

"And they shall have their sustenance therein morning and evening." (Surah Maryam 19:62)

In authentic traditions, it is narrated from Amirul Momineen (a) that the prophets used to have the evening meal after the lsha Prayer; so do not neglect it, as it would create physical ills.

According to another tradition, a person, who does not eat in the evening gets old sooner. Also, aged persons should eat a little before going to sleep that they may be able to sleep. This will also cause good breath in the mouth and the nature will also improve.

It is narrated from Imam Musa Kazim (a) that you must not completely give up eating a little at night, though it might be a piece of plain bread, because it generates physical and sexual prowess.

It is narrated from Imam Ja'far Sadiq (a) that one, who does not eat on Friday night and Saturday night continuously, so much strength of his will reduce that it is not regained even in forty days.

He also said that eating during the daytime was more beneficial than eating at night.

It is narrated from Imam Ja'far Sadiq (a) that there is a nerve in the human body, called Isha. One, who does not eat anything at night, that nerve curses him, saying: May God starve you like you starved me; and may God keep you thirsty like you kept me thirsty. Therefore, it is necessary that one should not leave the evening meal, though it might be a piece of bread or a gulp of water.

It is narrated from Imam Ja'far Sadiq (a) that it is not right for a believer to leave his house in the morning, without eating anything as leaving the house after eating something increases ones respect.

In another tradition, he says: When you go out on an errand, eat a piece of bread with a little salt; as it would increase respect and your aim would be fulfilled soon.

According to Imam Ali (a), hot food should be al1owed to cool down, because when hot food was brought to the Messenger of Allah (s) he used to say: Let it cool down; the Almighty Allah has not made fire as our food; and there is divine increase also in cool food.

It is narrated from Imam Ali Reza (a) that there is no divine increase in hot food; the devil also claims a share in it.

In a trusty tradition, it is narrated from Sulaiman bin Khalid that I went to meet Imam Ja'far Sadiq (a) one night in summer. The servant brought a tray of food before the Imam, containing some loaves of bread, a bowl of Thareed⁽¹⁾and a bowl of meat. The Imam placed his fingers in it and pulled it away at once and remarked: I seek God's refuge from the fire of Hell, when man is unable to bear this fire, how he could bear Hellfire? He repeated this again and again till the food cooled enough to be eaten. Then he ate and I also followed suit.

The Messenger of Allah (s) prohibited us from blowing at hot food.

It is narrated from Imam Ja'far Sadiq (a) that it is detestable to blow on three occasions: (I) After reciting supplications on someone. (2) On food. (3) On the place of prostration.

In another tradition, it is narrated from the same Imam that there is no problem if one blows in order to cool the food.⁽²⁾

It is narrated from Amirul Momineen (a) that Thareed should not be eaten from the top; it should be taken from the sides as blessings lie in the top layer of the food.

It is narrated from the Messenger of Allah (s) through authentic chains of narrators that when one of you eats, he should do so from before himself.

In another tradition, it is narrated that the Messenger of Allah (s) used to wipe his plate with his fingers and lick them. So much is the reward of cleaning the plate in this way that it can be said that he has given that food away in charity.

It is narrated that Amirul Momineen (a) used to employ all his fingers when he was eating; and he used to say that angels invoke blessings, pray for increase in sustenance and write many times good deeds in scroll of deeds of one, who licks his plate with his fingers.

It is narrated from Imam Ja'far Sadiq (a) that he used sit on his hunches, like slaves, when he was eating and he placed his hands on the floor and used only three fingers for eating. He never ate with two fingers like oppressors and arrogant persons.

It is narrated from the Messenger of Allah (s) through authentic chains of narrators that when one has dinner and he licks his fingers, the Almighty Allah will grant divine increase in his sustenance.

It is narrated from Imam Ja'far Sadiq (a) that the Messenger of Allah (s)

regarded as detestable using a napkin to wipe fingers smeared with food; on the contrary, by way of according respect to food, he either licked the fingers himself or if a child was present besides him, he made him lick.

According to Imam Ali (a), one, who does not want the food to harm him should not eat until his bowels are clear and he feels very hungry. When he begins eating, he should recite 'In the name of Allah... ' (Bismil/aah). The food should be chewed properly and he should stop eating when some hunger is left.

It is narrated through authentic chains of narrators from Imam Zainul Abideen (a) that: Do not suck clean the bones fully as the share of jinns is present in them and if you clean them completely, they would take away more precious thing from your house.

Through authentic chains, it is narrated from Imam Hasan (a) that twelve points should be kept in view about food by every Muslim. Four are compulsory, four are recommended and four are about manners.

The compulsory ones are: (1) knowing one's giver 2. knowing that all we have is from God and be satisfied with the food He gives (3) saying 'In the name of Allah' (4) thanking God.

The recommended are: (1) to wash hands before eating (2) to sit with one's weight on the left side (3) to eat with at least three fingers. (4) to lick the fingers.

The manners of eating are: (1) to eat the item placed before you (2) to take small morsels (3) to chew the food (4) not to look at others' face while eating.

It is mentioned in reliable traditions that Amiru] Momineen (a) said to Imam Hasan (a): Do you me want to teach you four things, which if you do, you will never need medicine.

He replied: Yes, 0 Amirul Momineen (a).

He said: Never eat till you are quite hungry; stop eating when you are yet hungry; chew your food slowly; visit the toilet before going to bed.

It is narrated that when the Messenger of Allah (s) started eating, he said 'In the name of AIJah ... '; he never picked up anything before anyone else; he started eating before the guests; he ate with his thwnb, forefinger and middle finger; sometimes he added the fourth finger as well and sometimes ate with all fingers. But he never ate with two fingers. He used to remark that the satan used only two fingers for eating.

4.Complete etiquette of eating

It is recommended to eat with the right hand and sit on the knees. No food should be taken while lying or relaxing, but one can rest on the left hand while eating as there is no harm. It is wrong to squat while eating and worse to put one foot over the other. Eating alone is abominable (Makruh). It is recommended to eat with servants and slaves, sitting on the ground.

It is a popular belief among scholars that it is abominable (Makruh) to eat while walking. It is better to wash the hands before and after eating; and it is recommended that hands washed before eating should not be dried with a cloth. The sequence of washing hands is that before eating, the host should wash the hands firsts; after that the person seated to his right and so on till the end.

After eating, the hands should first be washed of the person seated to the left of the host and so on till in the end the hands of the host are washed.

It is recommended that the hands of all the people should be washed in the same pail and the water must be thrown away.

It is a popular beJief among scholars to wash the hands before and after the meal and not to dry them on a towel.

Certain scholars are of the opinion that one should not eat with those, who eat unlawful (Haram) things or commit unlawful acts. Even to sit on a table with them is unlawful. It is unlawful to sit and eat with those, who lie about Muslims and accuse them of committing unlawful acts.

To taste salt before and after meals is recommended (sunnat).

In a reliable tradition, it is narrated from Imam Musa Kazim (a) that the Messenger of Allah (s) cursed three persons: (1) who eats alone (2) who travels alone (3) who sleeps alone in a house.

Another reliable tradition from the same Infallible says that when four qualities are found in eating, its manners are complete: (1) it should be earned through lawful means (2) many people should eat (3) the name of God should be mentioned before eating (4) God should be praised after eating.

It is mentioned in reliable traditions that the food was laid for Imam Ali Reza (a), the Imam called for an empty vessel and placed a little from each dish and said: Give this to the poor.

In reliable traditions, it is narrated from Imam Ja'far Sadiq (a) that Prophet Yaqub (a) was so aggrieved on missing his son that one day he had got a fat sheep slaughtered and Kebabs prepared from it; a starving man of religious disposition who lived near perceived the smell, but Yaqub (a) neglected to feed

him. That same night the trusted Jibraeel arrived and said: A calamity is going to descend on you from Allah, so be prepared. So, that night Prophet Yusuf (a) had a dream. (and its consequences are clear to all). After that Prophet Yaqub (a) ordered his servants to announce outside his doors upto a distance of three ,I i miles, every morning and evening that whoever needed to eat may come to Yaqub's place.

It is mentioned in traditions that a beggar, who arrives when the food is laid out should not be sent back without being given anything.

Another reliable tradition from the Holy Prophet (s) states that a man, who sits on the table with drunkards is cursed.

Another authentic tradition from the Holy Prophet (s) says that it is necessary for one, who has faith on God and Judgment Day, not to place or eat from anything placed on a table, on which wine is served.

It is mentioned in Fiqhatur Reza that you must also not eat from a table on which people might drink wine after you leave.

It is mentioned in many reliable traditions that eating in the state of ritual impurity causes poverty.

According to many reliable traditions, the Holy Prophet (s) prohibited using the left hand in eating, except when one was forced to, or whose right hand was diseased.

It is narrated through authentic chains of narrators from Imam Ja'far Sadiq (a) that till his last moments, the Messenger of Allah (s) did not eat resting on his left or his right side. On the contrary, he humbled himself so much for Almighty Allah that whatever he ate, he did so like slaves.

In another tradition, it is narrated from the same Imam that one should not eat anything reclining, lying down or lying on the stomach.

In a good tradition, it is mentioned that one day [bad Basri, a mystic Ahle Sunnat scholar, was in the company of Imam Ja'far Sadiq (a) and the Imam was eating resting his left hand on the floor. Ibad asked: Do you not know, the Prophet prohibited resting on the hand while eating? Imam (a) raised his hand for a moment then placed it back. lbad repeated his objection. When he objected the third time, Imam (a) said: By Allah, the Messenger of Allah (s) never prohibited resting on the hand like this.

In a trusted tradition, it is narrated from the Messenger of Allah (s) that he said to Amirul Momineen (a): 0 Ali, taste salt before eating - as Almighty Allah keeps seventy kinds of calamities away from one, who does so, the least of them being leprosy.

It is mentioned in another tradition that he would be safe from seventy-two calamities, including insanity, leprosy and leucoderma. It is a good traditional report.

It is mentioned in a tradition that one will get relief from pain in throat, ear ache and stomachache.

In reliable traditions, it is narrated from Imam Muhammad Baqir (a) that salt contains the cure for seventy maladies. If people learn of all the benefits of salt, they would not use anything else for cure.

He also stated that the Almighty Allah revealed to Prophet Musa (a): Order your people to taste salt before and after meals; and if this command is not obeyed, they would be involved in a calamity and at that time they would have only themselves to blame.

In another tradition, it is narrated from the same Imam that the Messenger of Allah (s) was stung by a scorpion while praying. The Prophet crushed it under his sandals and after that remarked: Curse of Allah be on you that you neither spare the good nor bad people; you cause harm to both equally. Then he asked for salt powder and applied where the scorpion had stung. Then said: If people come to know about the benefits of salt, they will not remain needful for antidotes.

It is mentioned in a traditional report that it is better to consume vinegar in the beginning of dinner as it sharpens the intellect.

In another tradition, it is narrated from Imam Ja'far Sadiq (a) that we begin eating with salt and conclude with vinegar.

It is mentioned in another traditional report from the same Imam that one, who sprinkles salt on the first morsel of food, will become wealthy.

It is narrated from Imam Ja'far Sadiq (a) that all should wash hands in one vessel so that their manners remain congenial.

Another tradition from Imam Ja'far Sadiq (a) explains the etiquette of washing hands. Before the meal, the host should wash his hands first, followed by the guests and there may be no lapse of time between the washing of hands and having the meal. However, at the close of the meal, the guest seated on the left of the host should wash his hands first, followed accordingly by other guests so that the tum of the host comes last. It is obligatory for the host to wait patiently until all the guests have washed their hands.

In a good tradition, it is narrated from Marazim that he saw when Imam Musa Kazim (a) washed his hands for dinner he did not dry them on the handkerchief, but did so on washing them after eating.

ln a reliable tradition, it is narrated from Imam Ja'far Sadiq (a) that when you wash the hands after eating, you should not wipe them, because as long as wetness remains, the food remains blessed. He also said that one should wash the hands after eating and wipe the face; as freckles go away and sustenance increases.

Mufazz.al lbne Umar states that he complained of pain in the eyes before Imam Ja'far Sadiq (a). The Imam told him that when he washes his hands after the meal, he should keep the wet hands on his eyebrows and eyelids and recite three times:

الْحَمْدُ لِلَّهِ الْمُحْسِنِ الْمُجْمِلِ الْمُنْعِمِ الْمُفْضِلِ.

Translation: All praise is due to Allah who bestows kindness, makes one beautiful, showers one with blessings and elevates one!

Mufazz.al states that he followed these instructions and never again had eye pain.

It is narrated from Imam Ali Rez.a (a) that when the Messenger of Allah (s) washed his hands after eating, he gargled as well.

Imam Ja'far Sadiq (a) said that you must mix Cyperus ⁽¹⁾grass in Ashnan⁽²⁾, as it makes the mouth fragrant and increases sexual prowess.

It is narrated that when Imam Ali Reza (a) did not wash his hands with Ashnan, he chewed a little and spat it out.

It is narrated that when Imam Muhammad Taqi (a) washed his hands after breakfast, before drying his hands with the handkerchief, he passed them on his head and face:

اللَّهُمَّ اجْعَلْنِي مِمَّنْ لَا يَرْهَقُ وَجْهَهُ فَتَرٌ وَلا ذِلَّةٌ.

Translation: O Allah, include me among those whose faces do not become horrible due to fear and degradation.

It is narrated from the Messenger of Allah (s) in another traditional report that when you have washed your hands after eating, before you dry them with a hanky, pass them over your face and eyes and recite the following supplication:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الرَّاحَةَ وَالْمَحَبَّةَ، وَأَعُوذُ بِكَ مِنَ الْعَقْبِ وَالْبَغْضَةِ.

Translation: O Allah, I beseech You for elegance and love and I seek Your refuge from seeing hatred.

It is narrated from Imam Ali Reza (a) that there is no problem if a person eats without washing his hands if they were ritually pure from before.

When Imam Musa Kazim (a) was eating in the house of Fazal bin Yunus, Fazal brought a napkin so that the Imam may place it over his lap, but Imam refused, saying that it was the etiquette of non-Muslims.

It is narrated from Imam Ja'far Sadiq (a) that when you wash your hands after dinner, you should wipe your wet hands on the eyelids; as you will become secure from pain of the eyes.

It is mentioned in another tradition that when the Messenger of Allah (s) washed his hands after eating, he passed them over the eyebrows and recited the following supplication:

الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا وَأَطْعَمَنَا وَسَقَانَا، وَكُلَّ بَلَاءٍ حَسَنٍ أَوْلَانَا.

Translation: All praise is for Allah, Who guided us, gave food and water and tested us with every good trial.

It is narrated through reliable chains of narrators from Amirul Momineen (a) that when you sit down to eat, you should do so like slaves and not to place one leg over another. Also, you must not sit cross-legged, because the Almighty Allah regards such a one as enemy.

It is clear from this tradition that the cross-legged sitting, which is prohibited, is the habit of oppressors and arrogant persons; that they sit placing one leg over the thigh of another.

A tradition states that the Holy Prophet (s) used to eat only what was in front of him. He sat as one sits in the state of Tashahud while praying. The right foot used to be on the left and the back of the right food used to meet with the front of left. The Holy Prophet (s.a.w.s) used to say that he was a creature like others and he sat among them.

It is narrated from Imam Ja'far Sadiq (a) that it is detestable to eat, drink or lift anything with the left hand like one uses the right hand.

In a reliable tradition, it is narrated from Amirul Momineen (a) that there is no problem in eating something while one is walking.

ln another tradition, he said that one morning the Messenger of Allah (s) came out of his house before the Morning Prayer holding a piece of bread soaked in milk, he was eating from it and walking to the place of prayer and

Bilal was reciting the Jqamah, after which the Prophet led the prayers.

It is narrated from Imam Ja'far Sadiq (a) that you must never eat walking, except when you are in haste.

In many reliable traditions, it is narrated from Amirul Momineen (a) and the Holy Imams (a) that one, who wants blessings to increase in his house, should definitely wash the hands before eating. He also said that washing hands before and after eating removes poverty and cures many physical afflictions.

In another tradition, it is narrated from Imam Ja'far Sadiq (a) that one day I reached the court of Saffah Abbaside when the dinner was already laid. He tugged at my hand in such a way that I stepped on the dinner spread. only Allah knows how aggrieved I was as it was a denial of bounty.

In another traditional report, it is narrated from the same Imam that you must sit on the dinner spread for a long time as the duration in which you sit for dinner will not be counted in your lifespan.

Yasir, the servant of Imam Reza (a) states that the Imam used to call the young and old and even all the servants before taking meals and make these people sit with him.

It is narrated from Ibrahim Ibne Abbas that when the Imam was alone and , dinner was laid, he used make his servants sit with him to eat.

The Holy Prophet (s) commanded us to take off the socks and shoes before taking meals as, besides being the best of practice (Sunnah), it is very comfortable for us.

It is mentioned in reliable traditions that the difference between animals and humans is that whatever man eats, he does so with his hands; so you must eat only with your hands.

A reliable tradition states that the Holy Prophet (s), while having food with congregation, used to order the guests to start the food early and to finish late or at leisure so that they may be able to eat more.

It is narrated that the Messenger of Allah (s) never ate from the tray; he only ate from the dinner spread.

Studying the circumstances of that period, it is concluded that the trays of that period had legs of considerable height and those, who ate from the trays, used to harbor arrogance so that they do not have to bow down for food. Now, only Allah knows how far these reports are authentic.

It is narrated in a reliable tradition that Sama bin Mahran asked Imam Ja'far Sadiq (a) what he should do first when the time for food and prayers

collide. The Imam asked him to have his meal first if the time for prayer was there, but if having food will deprive him from the excellent time for prayer, he should pray first and take his meal later.

5. Supplications to be recited at the time of eating

According to the Holy Prophet (s.a.w.s), when food is laid and the dining cloth or the food tray is brought, thousands of angels descend from heaven and surround the food. When those who start their food say: In the name of Allah... (Bismillaah), the angels pray to God to send His blessings on the eaters and to increase their sustenance and order Satan to leave them alone as he was the one, who trespassed on God's law and therefore he cannotjoin them.

When after eating, people say: Praise be to Allah (Alhamdu /illaah), angels say that these people are among the thanks giver as they thanked God for the good food. If they don't say Bismillaah while eating, then they invite the Satan to eat with them and if they do not say Praise be to Allah (Alhamdu li/laah) when they have eaten, the angels remark that these people are those, who are not satisfied with what good food God has given them for they have forgotten to thank God for the blessing; as such they are the cursed.

According to a reliable tradition from Abdullah Ibne Abbas, when the food is laid you must recite: In the name of Allah... and when you begin eating, you should say:

بِسْمِ اللَّهِ عَلَى أَوْلِيَائِهِ وَتَرْحِيمِ

Translation: 1 take every morsel from the beginning to the end in the name of Allah.

When the spread is removed, you should say: Praise be to Allah.

According to a tradition from Amirul Momineen, Imam Ali (a), one, who mentions the name of Allah before eating and praises Allah after the meal, he will not be questioned about his food on Judgment Day.

According to Imam Ja'far Sadiq (a) a Muslim who eats, and recites the following at the time of lifting the morsel:

بِسْمِ اللَّهِ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

Translation: I begin in the name of Allah and all praise is for Allah, Who is the Lord of the whole universe.

Before the morsel reaches his mouth, the Almighty Allah will forgive his sins.

It is mentioned in another tradition that when food was laid before the Messenger of Allah (s), he used to recite the following supplication:

سُبْحَانَكَ اللَّهُمَّ مَا أَحْسَنَ مَا تَبْتَلِينَا، سُبْحَانَكَ مَا أَكْثَرَ مَا تُعْطِينَا، سُبْحَانَكَ مَا أَكْثَرَ مَا تُعَافِينَا. اللَّهُمَّ أَوْسِعْ عَلَيْنَا وَعَلَى فُقَرَاءِ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ.

Translation: Glorified be You O Allah. With what a nice trial have You tested us. How man innumerable bounties have You blessed us with. How many of our sins and mistakes do You forgive. O Allah, widen sustenance on us and on those believers and Muslims, who are in hard times.

It is mentioned in a reliable tradition that when food was laid before Imam Zainul Abideen (a) he used to recite the following supplication:

اللَّهُمَّ هَذَا مِنْكَ وَمِنْ فَضْلِكَ وَعَطَائِكَ، فَبَارِكْ لَنَا فِيهِ، وَسَوِّغْنَاهُ، وَارْزُقْنَا خَلَفًا إِذَا أَكَلْنَاهُ وَاحْتَجْنَا إِلَيْهِ رَزَقْتَ فَأَحْسَنْتَ. اللَّهُمَّ اجْعَلْنَا مِنَ الشَّاكِرِينَ.

Translation: O Allah, this food is from You, through Your favor and it is Your gift. Make it blessed for us. And when we finish eating it, give us more.O Allah, how many needy are there for sustenance whom You grant sustenance and You give the best of sustenance. O Allah, include me as well among the givers of thanks.

Also, he (a) used to recite the following supplication when the dinner spread was being removed:

الْحَمْدُ لِلَّهِ الَّذِي حَمَلَنَا فِي الْبَرِّ وَالْبَحْرِ، وَرَزَقَنَا مِنَ الطَّيِّبَاتِ، وَفَضَّلَنَا عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلًا.

Translation: All praise be to Allah, Who provides us with vehicles in land and in the sea and bestows us nice things by way of sustenance and granted us excellence over all His creation.

It is narrated from Imam Ja'far Sadiq (a) that when you begin eating, you should mention the name of God and when you conclude, you should say:

الْحَمْدُ لِلَّهِ الَّذِي يُطِيعُ وَإِلَيْهِ الْمَصِيرُ.

Translation: All praise is for that God, Who feeds others, but does not eat Himself.

It is mentioned in another tradition that when the dinner spread was lifted, the Messenger of Allah (s) recited the following supplication:

اللَّهُمَّ أَكْرَثْتَ وَأَطَبْتَ وَبَارَكْتَ، مَا شَبِعْتُ وَأَرْوَيْتَنِي. الْحَمْدُ لِلَّهِ الَّذِي يُطَاعُ وَلَا يَعْصَى.

Translation: O Allah, You gave a lot of bounties, and gave the best of them; then You blessed them in such a way that You sufficed us with them. All praise is for Allah, Who feeds others and does not eat Himself.

It is mentioned in a good tradition from Imam Ja'far Sadiq (a) that my respected father recited the following supplication after eating:

الْحَمْدُ لِلَّهِ الَّذِي أَشْبَعَنَا فِي جَائِعِينَ، وَأَرْوَانَا فِي ظَامِئِينَ، وَآوَانَا فِي ضَاحِينَ، وَحَمَلَنَا فِي رَاجِلِينَ، وَآمَنَنَا فِي خَائِفِينَ، وَأَحْسَنَ إِلَيْنَا فِي عَاصِينَ.

Translation: Praise be to Allah in excess, Who satiated us from the hungry and quenched us in thirst; Who gave us refuge among the destroyed and make us astride from those who walk; made us fearless among those who terrify and provided servants in the community for service.

It is narrated through Zurarah (r.a.) in a authentic tradition that I used to eat in the presence oflmam Ja'far Sadiq (a). The Imam often remarked:

الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنِي أَشْتَهِي الطَّعَامَ.

Translation: Praise be to Allah, Who gave us the desire to eat this food.

According to a reliable tradition from Imam Ja'far Sadiq (a), Amirul Momineen (a) said that whoever started eating after saying Bismillaah, I guarantee that he will not be harmed by that food.

lbne Kawwa asked Imam (a) that he ate last night and mentioned Bismillaah as well, yet it caused distress to him. Imam (a) said: Fool, it seems you ate many things and recited Bismillaah on some things and not on others.

According to a reliable tradition, a person complained to Imam Ja'far Sadiq (a) that a certain type of food always harmed him. The Imam said that perhaps he did not say Bismillaah. But the man said that he did. So, Imam explained that perhaps he talked while eating and did not utter Bismillaah when he started eating again and advised him to do so.

It is mentioned from the same Imam that if there are many dishes, you should recite Bismillaah on each. The narrator asked: What ifl forget? Imam (a) replied: You must recite:

بِسْمِ اللَّهِ عَلَى أَوَّلِهِ وَآخِرِهِ

Translation: I recite Bismillaah before and after eating this food.

It is mentioned in another authentic tradition that the Imam used to recite the following supplication after eating:

اللَّهُمَّ هَذَا مِنْكَ وَبِمُحَمَّدٍ رَسُولِكَ. اللَّهُمَّ لَكَ الْحَمْدُ، صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ.

Translation: 0 Lord, this food is by the mediation of Your Messenger; may there be grace on him and his progeny. O Allah, excessive thanks be to You. Bless Muhammad and the progeny of Muhammad.

According to Imam Ali (a), one should remember God while eating and should not talk too much as food is a divine blessing and when one takes that blessing, it is time to praise and thank God.

It is narrated from Imam Ja'far Sadiq (a) in a reliable tradition that when angels came to Ibrahim (a) and he brought tender meat for the guests and said: Please eat. They said: We will not eat till you tell us of the price. Ibrahim (a) said: Their cost is that you recite Bismillaah before and Alhamduillah after eating. Jibraeel remarked to the angels: Does it not befit that the Almighty Allah should appoint such a servant of His as His confidant (Khaleel)?

Through reliable chains of narrators, it is narrated from the Messenger of Allah (s) that a person who eats and gives thanks is better than one, who keeps fast, but does not thank God after eating.

It is mentioned in another tradition that Imam Ja'far Sadiq (a) said to Shama: 0 Shama, when you eat, you should praise God; and if you want to keep silent you must not eat.

It is narrated through correct chains of narrators that Imam Zainul Abideen (a) used to recite the following supplication after eating:

الْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا وَآتَانَا فَأَفْضَلَ. الْحَمْدُ لِلَّهِ الَّذِي يُطَاعُ وَلَا يَعْصَى.

Translation: Excessive thanks to Allah, Who gave us to eat and drink and made us needless of the help of others. Helped us, gave us refuge and bestowed us blessings and excellence. Excessive thanks to Allah, Who provides food to the servants and does not eat Himself.

It is narrated from Amirul Momineen (a) in a reliable tradition that I never suffered from a overfull stomach, because I never took a single morsel, without reciting the name of God on it.

In another reliable, it is narrated from the same Imam that one, who recites the following words at the time of eating; I stand surety that nothing will cause

any harm to him:

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ خَيْرِ الْأَسْمَاءِ، رَبِّ الْأَرْضِ وَالسَّمَاءِ، الرَّحْمَنِ الَّذِي لَا يَضُرُّ مَعَهُ دَاءٌ.

Translation: O Allah, I beseech You in Your name, which is better than all names, which fill up the heavens and the earth. You are beneficent and You are merciful and nothing can cause any harm with Your name?

It is mentioned in another traditional report that a person complained to Imam Ja'far Sadiq (a) about indigestion. Imam (a) said: After eating, pass your hand over the belly and recite the following supplication:

اللَّهُمَّ هَنِّئْنِي، اللَّهُمَّ سَوِّغْنِي، اللَّهُمَّ أَمَرْتَنِي.

Translation: O Allah, make this food, good, easily digestible and beneficial for me.

It is mentioned from the same Imam that when the dinner is laid out, even if one of the persons present for dinner recites Bismillaah, it would be sufficient for all of them.

6. Etiquette to be observed after meals

A tradition from Imam Reza (a) advises to lie down flat after having food and to keep the right foot over the left.

In a reliable tradition, it is narrated from Amirul Momineen (a) that you must eat from whatever falls down on the dinner spread as Almighty Allah grants cure from all pains through it. Especially for one, who may seek cure from it.

It is mentioned in another tradition that a person complained of stomachache to Imam Ja'far Sadiq (a); he said: You should make it obligatory on yourself to eat whatever drops on the dinner spread.

In another tradition, Muawiyah Jbne Wahab says: We were eating with the Imam. When the dinner spread was lifted, the Imam ate whatever dropped from it; then he said: Eating these crumbs removes poverty and increases progeny.

It is narrated from the Messenger of Allah (s) that if a person finds a piece of bread and he picks it up and eats it, a good deed will be written in his scroll of deeds. And one, who finds a piece of bread in a dirty place, and he picks it up, washes and purifies it and then eats it, seventy good deeds will be recorded in his scroll of deeds.

It is mentioned in a reliable tradition that one day the Messenger of Allah (s) came to the house of Ayesha and found a piece of bread lying on the ground. He picked it up, ate and said: 0 Ayesha, value the bounty, which Allah has given you; because if a bounty of Allah is taken away from some people, it is never restored.

It is narrated from Jmam Ali Rez.a (a) in authentic tradition that if a person eats in his house and crumbs fall down; it is necessary for him to pick them up and eat them. If he eats in the wilderness, he should leave the crumbs for the birds and animals.

It is narrated from Imam Muhammad Taqi (a) that if a person is in wilderness and even if a mutton leg piece falls from his dinner spread, he shou Id not pick it up.

It is narrated from Abdullah Arjai that: I came to lmam Ja'far Sadiq (a) and saw the Jmam walking in the area where dinner was served, and picking up fallen crumbs, even sesame seeds etc. 1 asked: May 1 be sacrificed on you, you pick up these as well? He said: Yes, this is the sustenance of man, it should not be left for others, because eating these crumbs cures all maladies.

It is mentioned in another tradition that eating fallen crumbs removes poverty from the person who eats them till his seven generations.

It is mentioned in another traditional report that Almighty Allah will keep secure from insanity, leucoderma, leprosy and jaundice one, who eats the fallen ' crumbs after dinner.

It is mentioned in another tradition that one, who finds a date or a piece of bread lying on the ground and he cleans it and consumes; it will not reach his stomach, but that Paradise will become obligatory on him.

Through reliable chains of narrators, it is narrated from the Messenger of Allah (s) that the fallen crumbs are the dower of Hourul Ein.

It is narrated through authentic chains of narrators that one day Imam Husain (a) went to the washroom to find a piece of bread. He picked it up and gave it to one of his slaves and told him that when he comes out it should be returned to him pure and clean. When the Imam came out, he asked: Where is that piece of bread? He replied: I ate it. Imam (a) said: I emancipate you in the path of God. Someone asked the Imam why he freed him. Imam (a) replied: I heard from my respected grandfather, the Messenger of Allah (s) that one, who finds a piece of bread and washes and purifies it and then eats it, it will not reach his stomach but that Almighty Allah would free him from Hellfire· and Idon't want to keep under my slavery, one, who is freed by God. '

It is narrated from Imam Ja'far Sadiq (a) in an authentic tradition that to eat or drink from the leftovers of a believer is cure for seventy diseases.

In another tradition, it is mentioned that the same Imam said that after eating, I lick my fingers so much that it seems I am licking them due to greed, although it is not so.

Almighty Allah bestowed so much on the people ofTharthar that they used bread loaves to clean themselves and their kids after answering calls of nature and then discard the loaves till a mountain of bread formed outside the town. One day a righteous man passed from there and saw a woman cleaning a child with a loaf of bread. He said: Fear Allah and don't waste the bounty, which Allah has given. She replied; Are you threatening us with famine? As long as this stream is flowing, we have no risk of famine. Allah was infuriated at this. Rain stopped falling and nothing grew up from the earth; till those people became needful of the same bread they had used for cleaning. They began to weigh it and distribute it among themselves.

A tradition from Yasir and Nadir, slaves of Imam Reza (a) states that the Imam ordered them not to stand up to show their respect even to him (the Imam) while taking food, and not to work while having food. Yasar says that if they answered that they were having meals, when mam called them, the mam used to order them to finish their meal before going for work.

7. Advantages of bread, Sattu, meat, ghee, all animal foods and vinegar and sweets

According to a reliable tradition from the Holy Prophet (s.a.w.s), one should give due respect to the bread, for it is the result of the hard work of many angels in heaven and men on the earth.

After that he said: Once, Prophet Daniyal came to.a sailor and giving him a loaf of bread asked him to drop it on the opposite bank. That man threw away that loaf saying: What should I do with this? Prophet Daniyal raised his head to the heavens and said: 0 Lord, please grant respect to bread; You saw how this man acted with bread and You heard what he said. The Almighty Allah commanded the skies not to rain and ordered the earth not to put forth any vegetation; till the situation turned so grim that cannibalism appeared among people.

There were two women, each with an infant. One of them said: Today, let us eat my child and tomorrow we shall together eat your child. When it was the turn of the second woman, she refused to eat her child. A dispute arose and the

matter came to Prophet Daniyal (a). He asked: Has situation reached to such a level? They replied: Yes. Prophet Daniyal (a) raised his hands to the heavens and supplicated: 0 Lord, please have mercy once more and send down Your blessings and do not chastise the children and sinless people due to the sin of that sailor. The Almighty Allah ordered the heavens to create vegetation for creatures, which they did not get during this period. He said: Indeed, I had pity on those people and their infant.

Through authentic and inauthentic chains, it is narrated from Imam Ja'far Sadiq (a) that bread should not be kept under the bowl of curry.

Another tradition states that the Imam asked people to respect bread. People asked Imam how they can show their respect for bread? The Imam replied that one way is when the bread is kept before them, they should start eating it, without waiting for anything.

It is narrated from the Messenger of Allah (s) that you must not smell at the bread like animals, because it is such a blessed thing that you pray through it; it is through it that you fast and because of it you perfonn the Hajj.

He said in another traditional report: O Allah, bless us through bread and do not keep us and bread distanced; because if there is no bread, neither we would be able to pray nor fast and neither carry out any other obligation.

In another tradition, the Prophet said that when meat and bread is brought before you, you should begin with the bread and reduce the intensity of hunger through it. After that you may eat the meat.

According to a tradition from Imam Reza (a), the Holy Prophet (s) said that bread should be baked in small loaves as there is divine increase in it for everyone.

It is mentioned in some reliable traditions that bread should not be cut with a knife like other communities do; on the contrary it should be broken with hands.

It is also mentioned in some traditional reports that if you don't have anything else to eat with bread, you can cut the bread with a knife.

It is narrated from Imam Ali Reza (a) in a reliable tradition that the excellence of barley bread over wheat bread is same as the excellence of us Ahle Bayt (a) over all the people. There was no prophet, who did not pray for one, who ate barley bread or barley soup. And no discomfort can remain in the stomach one, who eats barley bread or barley soup. Also, barley bread or any kind of barley food is the diet of prophets and righteous people. Allah deemed only barley as the diet of prophets and also said that there is no better medicine

and diet for a person suffering from consumption.

According to Imam Ja'far Sadiq (a), nothing is better for a patient of tuberculosis and diarrhea than barley bread, and the quality of this bread is that it removes every physical malady.

In another tradition, it is narrated from Imam Ja'far Sadiq (a) that as long as the Messenger of Allah (s) was alive, he regularly had barley bread.

It is narrated from Imam Ali Reza (a) that parched barley meal (sattu) is the best diet. The hungry is satiated and the satiated is helped in digestion.

According to Imam Ja'far Sadiq (a), parched barley meal (satLu) was made with reference to a revelation from God. Therefore, it increases weight, strengthens bones and is the food of Prophets. Dry sattu cleans white spots and when had with olive oil, increases sexual strength; and if three tablespoons of sattu are taken in the morning, it cures phlegm and yellow bile.

It is mentioned in another tradition that parched barley meal (satJu) cures seventy kinds of diseases including high blood pressure and the shoulders would become strong of one, who consumes parched barley meal (sattu) for forty mornings.

In another tradition, he said: Parched barley meal (sattu) reduces the intensity of thirst, strengthens the stomach, reduces yellow bile and cleans the stomach; it is a cure for seventy kinds of ailments and it cures blood pressure.

In an authentic tradition, it is narrated from Imam Muhammad Taqi (a) that if a woman takes parched barley meal (sattu), it will stop the flow of blood, which exceeds the specific period of menstruation.

In another authentic tradition, it is narrated from Imam Ja'far Sadiq (a) that among all the items with which one can eat bread, the best of them in the world and the hereafter is meat. Did you not hear that the Almighty Allah says in the description of Paradise:

«وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ»

"And the.flesh of fowl such as they desire." (Surah Waqiyah 56:21)

It is mentioned in another reliable tradition that Abdul Aala and Musamma said to Imam (a) that people have narrated to us that the Messenger of Allah (s) said: Allah hates the house, which is filled with meat. The Imam said: This report is correct, but it does not mean what they have understood. On the contrary, it means that Allah is infuriated at the house where flesh of people is eaten through back-biting.

In another tradition, it is narrated from the same Imam that the Messenger of Allah (s) said: We, the people of Quraish, are very fond of meat.

ln a good tradition, it is narrated from Imam Ja'far Sadiq (a) that eating meat increases the flesh of one's body and if someone does not have meat for forty days, he becomes discourteous and Adhan should be recited in the ear of one, who has become discourteous.

He also said that if for forty days, a man has not eaten meat, he should relying on God, take loan and eat meat and his loan will be repaid by Almighty.

It is mentioned in a reliable tradition that a person visited Imam Reza (a) and said that the people of his house do not eat mutton as it creates melancholy (sauda), headache and other pains. The Imam replied that God prefers mutton better than other kinds of meat otherwise He would not have preferred a sacrifice of it instead of Prophet Ismail (a).

According to Imam Muhammad Baqir (a), Bani Israel complained to Prophet Musa (a) that dandruff has increased among them. God revealed to Prophet Musa (a) that they should have beef with beetroot.

It is narrated from Imam Sadiq (a) that fowl meat and beef cures dandruff.

He also said that cow milk is a medicine, oil is its cure and meat, its antidote.

It is mentioned in some traditions that as much one eats fat meat as much pain is removed from his body.

It is narrated from Amirul Momineen (a) that duck is the buffalo among the birds; because it feeds on dirty things and the cock is a pig among the birds as it eats human excreta; and the partridge is a negro among birds; why don't you consume such young ones of pigeons, who have put forth wings, so that it they may make up your lack of strength through their pure strength.

A reliable tradition states that whosoever wants to cure his anger and decrease sadness, should take partridge meat.

Imam Musa Kazim (a) states that one, who takes partridge meat will get strength in his knees and it will also cure fever.

It is narrated from Imam Muhammad Taqi (a) in a correct tradition that Asfardu ⁽¹⁾meat is blessed. My father was fond of it and he used to say that you must roast it and feed it to those suffering from jaundice.

It is narrated from Imam Musa Kazim (a) that there is no problem in consuming blackbuck meat. On the contrary, it is good for piles and backache

and it increases the libido.

Jmam Ali Reza (a) was inquired about zebra meat. He said: Since it is a wild animal, its meat is allowed, but in my view, it is better to avoid it.

It is narrated from Imam Musa Kazim (a) that there is no problem in eating buffalo meat:," milk and ghee.

1t is narrated in a good tradition that the Messenger of Allah (s) prohibited consumption of raw meat and said that it was the diet of wild beasts. Thus, one should not consume it till fire or sun do not change its condition.

A tradition states that when people questioned Imam Ja'far Sadiq (a) about consumption of raw meat, he stated that it was the food of lower grade animals.

Most traditions prohibit having meat dried in the shade, as it causes many types of pains and weakens the stomach and very few traditions negate this.

According to Imam Sadiq (a), three things destroy health and even lead to death: (I) to have meat dried in shade and which smells bad (2) to bathe on a full stomach (3) to have intercourse with old woman.

According to another tradition from the same Imam, there are three things, which have nothing to do with eating, but which increase weight: (I) wearing linen cloth (2) smelling perfume (3) applying Noora (hair remover).

Three things are concerned with eating, but decrease weight: (I) dried meat (2) paneer (3) buds of dates.

Two things are always advantageous: (I) lukewarm water (2) pomegranate Two things are always harmful: (I) dried meat (2)paneer.

It is mentioned in many traditions that the Messenger of Allah (s) preferred mutton shoulder as it was not near the organ of urine.

·It is narrated through many reliable chains that Prophet Adam (a) slaughtered a sheep and those from his progeny who were to be the Ulil Azrn prophets, he named each part with the name of that prophet. Thus, he named shoulder for the Holy Prophet (s); therefore he liked mutton shoulder and preferred it over other parts.

A reliable tradition from Imam Ja'far Sadiq (a) states that meat cooked in milk was the special diet of the Prophets.

It is narrated from Amirul Momineen (a) that when a Muslim becomes aged, it is necessary for him to eat meat cooked in milk.

It is mentioned in another tradition that some prophet complained to God

for physical weakness; it was revealed to him: Have meat cooked in milk, you will get physical strength.

It is narrated in reliable traditions that the Holy Prophet (s.a.w.s) liked pomegranate among all the fruits.

A reliable tradition states that Imam Sadiq (a) liked porridge (Hareera) made of currants. When currants are added after the preparation of Aash⁽¹⁾, it becomes currant porridge.

Many reliable traditions praise meat-broth, in which the bread is put; and also Kebabs, which is supposed to cure weakness and fever and reddens the complexion.

In a reliable tradition, it is narrated from Asbagh bin Nubatah that one day 1 came to Amirul Momineen (a) and roasted meat was placed before him. He said: Come, have this. I said O Amirul Momineen (a), it will be harmful for me. He said: Come, I will teach you a supplication, which if you recite, nothing will harm you:

بِسْمِ اللَّهِ خَيْرِ الْأَسْمَاءِ، مَلَأَ الْأَرْضَ وَالسَّمَاءَ، الرَّحْمَنِ الرَّحِيمِ، الَّذِي لَا يَضُرُّ مَعَهُ شَيْءٌ وَلَا دَاءٌ.

Translation: In the name of Allah, whose name is better the name of all things in the heavens and the earth. He is the beneficent and merciful, with whose name nothing and no illness harms.

Advantage of cheekbones is also mentioned in traditions, as the head of animal is more clean and pure as it is nearest to the pasture and furthest from the place of dirt (anus).

According to Imam Ali (a), Hareesa (meat porridge) should be taken as it gives the strength for forty days' prayers. Hareesa was a part of the food, which descended on the Holy Prophet (s) from God.

It is narrated from Imam Ja'far Sadiq (a) that whenever any of the prophets complained of physical weakness and lack of libido, the Almighty Allah ordered him to consume Hareesa.

In another tradition, it is narrated from the same Imam that the Almighty Allah sent Hareesa from Paradise for His Prophet; all the grains it contained were from the gardens of Paradise and Houries of Paradise had prepared it with their hands. When the Holy Prophet (s) consumed it, he gained the strength of forty men. Allah sent this gift to make His Prophet strong and happy.

Mus/asa is also praised a lot - it is a dish prepared from ground rice, grams

and beans and sometimes instead of beans some other grain is mixed.

Taleen has also been praised. It is a kind of soft sweet meat prepared from Maida,⁽¹⁾milk and honey.

According to Harun Ibne Maufiq, he was invited to Imam Musa Kazim's place one day. There was a lot of Halwa on the dinner spread. He was surprised and the Imam said that he and his followers take a lot of sweet as they were created from sweetness only.

According to Abdul Ala, incidentally, he was at the house of Imam Sadiq (a) when food was seived. There was roasted chicken filled with dates and oil.

It is narrated from Yunus Ibne Yaqub in a trustworthy tradition that we were in Medina when Imam Ja'far Sadiq (a) sent a message to prepare and send some falooda.

According to another reliable tradition from Imam Ja'far Sadiq (a), one, who consumes fish at night and after that does not eat dates or honey, till the next morning the neive of paralysis would be in movement in his body.

He also said that when the Messenger of Allah (s) consumed fish, he used to recite:

اللَّهُمَّ بَارِكْ لَنَا فِيهِ، وَأَبْدِلْنَا خَيْرًا مِنْهُ.

Translation: O Allah, give us bounty in this and bestow to us better than this.

According to a tradition of Imam Musa Kazim (a), you should consume fish; for even if you eat it without bread, it is sufficient.

It is narrated from Amirul Momineen (a) that you must not eat fish regularly as it reduces body weight.

It is mentioned in another tradition that fresh fish dissolves the fat of theeye.

It is mentioned in reliable tradition that a person wrote to Imam Hasan Askari (a) that when he gets himself cupped, there is increase in yellow bile. And if I don't opt for it, I am tormented by excess of blood. The Imam replied: After getting yourself cupped, you must eat fresh salted fish, which is roasted. He acted on this advice and got relief.

According to another reliable tradition from Imam Ja'far Sadiq (a), the yolk of hen's egg is very delicious. One no longer requires or feels like having

meat when one takes the yolk. It does not possess the disadvantages of meat.

When a person complained to Imam Re:za (a) of having few children, he asked him to seek divine forgiveness and eat hen egg with onion.

It is narrated from Imam Ja'far Sadiq (a) that a certain Prophet complained to God about lack of issues. It was revealed to him that he should have hen egg cooked in meat.

In another tradition, it is narrated from the same Imam that the white of hen egg is heavy and the yolk is light.

It is narrated from Imam Musa Kazim (a) that taking more eggs makes one a prolific progenitor (one, who has more children).

Many good traditions have come down in excellence of vinegar as it was among the diets of prophets and the Holy Imams (a) also consumed it.

It is narrated that in view of the Messenger of Allah (s), the best thing with which bread can be eaten is vinegar.

According to Imam Ali (a), there is nothing better than vinegar to have bread as it cures yellow bile and protects the heart.

Many traditions are narrated from Imam Ja'far Sadiq (a) that vinegar prepared from wine kills the germs of the stomach, roots of teeth become strong, strength of brain increases and libido of women is reduced. He also said that Bani Israel consumed vinegar before and after meals; but we taste salt at the beginning of the meals and vinegar in the end.

Many traditions state that olive oil is good for eating as well as rubbing on the body. Many Prophets had bread with olive oil and olive is praised a lot as it expels poisonous gases from the body.

Many authorities state that the Holy Imams used to praise honey, which is a cure for many diseases. Reciting Quran and chewing a gum called mastic (Kundar) cures sputum and sharpen memory.

Numerous traditions are recorded in the excellence of sugar and sugar denotes either Misri, Qand or Nuqal etc, which are prepared from sugar.

According to a tradition, Imam Musa Kazim (a) used to have sweets before going to sleep. Sugar is advantageous besides curing sputum.

It is mentioned in traditions that if a person is in possession of nothing, but a thousand dirhams and he purchases sugar worth all the money, even then he would not be included among the spendthrift.

Ghee is praised highly in many traditions, specially ghee from cow's milk.

But aged persons, who are fifty and above are advised not to take ghee.

It is mentioned in reliable tradition that when the Messenger of Allah (s) ate or drank anything, he used to recite:

اللَّهُمَّ بَارِكْ لَنَا فِيهِ، وَزِدْنَا مِنْهُ.

Translation: O Allah, give us increase in this and bestow us better than this.

When he had milk, he used to recite:

اللَّهُمَّ بَارِكْ لَنَا فِيهِ، وَزِدْنَا مِنْهُ.

Translation: 0 God, give us increase in this and bestow to us more than this.

It is narrated from Imam Muhammad Baqir (a) that milk of a black ewe

(female sheep) is better than the milk of two red ewes.

It is narrated that milk was the diet of the prophets. A person came to Imam Sadiq (a}and said that he did not feel well after drinking milk. The Imam said that milk was not harmful and he must have taken something else with it.

A person complained to the Imam about physical weakness, at which the Imam ordered him to drink milk as it increases flesh and strengthens the bones.

Imam Musa Kazim (a) said that one, who is no more fertile, should consume honey mixed in milk.

It is narrated from the Messenger of Allah (s) that you must consume cow milk as it feeds on every kind of grass and its milk contains the qualities of every herb.

According to Imam Ali (a) cow's milk is a medicine.

In another tradition, it is mentioned that it is beneficial for indigestion.

Imam Musa Kazim (a) said that camel urine is more beneficial than its milk and the Almighty Allah has placed cure in its milk.

It is mentioned in another traditional report that camel milk is cure for all illnesses. Many traditional reports are recorded in excellence and specialty of donkey milk.

It is narrated from Imam Musa Kazim (a) in a reliable that one, who wants that buttermilk should not cause indigestion, should drink it withpaneer.

Imam Muhammad Baqir (a) has said: I like paneer.

It is mentioned in a traditional report that eating paneer is harmful during the day, but it is beneficial during the night. On the contrary, it causes birth of male children.

According to Imam Ali (a), walnut seeds, if eaten during summer, increase body heat and cure boils, pimples etc. but if eaten during winter, warm kidneys and fight cold. Many traditions say that walnut, if taken with cheese is highly advantageous. If taken alone, it is harmful.

8. Advantages of grains, vegetables, fruits and other eatables

According to Imam Ja'far Sadiq (a), rice is a good food as it expands intestines and cures piles. It is also mentioned in some traditional reports that: We cure our sick through rice.

It is mentioned in trustworthy tradition that a person complained to Imam Ja'far Sadiq (a) about stomachache. The Imam asked him to wash the rice, dry it in shelter, powder it and have about a handful every morning.

It is mentioned in another traditional report that the Imam had stomachache. He asked them to cook rice with Samakh⁽¹⁾When he consumed it, he was cured of his pain.

In reliable tradition, it is narrated that Imam Ali Reza (a) used to have roasted grams before eating food and after it.

Other traditions from the Holy Prophet (s) state that seventy prophets invoked blessings for grams.

It is mentioned in numerous traditions that M oor lentils softens one heart and makes one easily moved.

According to a reliable tradition, baqi/a beans increase marrow of thighs and brain, and produces fresh blood in the body.

In another tradition, it is narrated that you must have baqila beans with skin, as it cleans the stomach.

It is narrated that consumption of Haricot beans⁽²⁾removes internal gases.

It is stated that a person complained to Imam Musa Kazim (a) of white spots; the Imam asked him to take grass pea⁽³⁾in his food.

It is mentioned in reliable traditions that if a number of foods were brought for the Messenger of Allah (s) including dates, he began with the dates.

Imam Ali Ibne Husain (a) used to prefer those, who liked dates as the Messenger of Allah (s) was fond of it.

It is narrated from Sulaiman lbne Ja'far that he visited Imam Reza (a) one day and saw a huge quantity of fresh dates kept before him and he was eating them. When Sulaiman commented that Imam was helping himself to the dates quite generously, the Imam said that he liked the dates very much, because they were liked by the Holy Prophet (s), Imam Ali (a), Imam Hasan (a), Imam Husain (a), Imam Zainul Abideen (a), Imam Muhammad Baqir (a), Imam Ja'far Sadiq (a) and his father Imam Musa Kazim (a). All who have accepted the faith of the Imams will like them as they are made from same matter and enemies of Imam and Ahle Bayt (a) like wine, because they are made from fire.

It is narrated from Imam Ja'far Sadiq (a) that if a person takes seven Ajwa dates⁽¹⁾on an empty stomach, no poison, illness, sorcery, ghost or devil will cause harm to him.

In another tradition, he stated that one, who takes seven Ajwa dates at night; it would kill the worms of his stomach if he has any.

A reliable tradition states that five fruits have come from heaven: Seedless pomegranate, quince (Behi), pineapples, apples of Shaam, white grapes and fresh dates.

It is narrated from Imam Ja'far Sadiq (a) in a reliable tradition that to remove the skin of any fruit is detestable (Makruh).

In another tradition, he said that there is a kind of poison on every fruit.

When a fruit is given to you; you must first wash it and then eat it.

It is mentioned in another tradition that people asked Imam Musa Kazim(a) regarding fig, dates and all the fruits; that what is the opinion if two of each were eaten together. The Imam replied: The Messenger of Allah (s) prohibited this. Thus, if you are alone, you may eat in any way you like and if you are seated with a group of Muslims, you must eat them one at a time.

ln another tradition, he said: If you wish to eat two fruits at once, you must first take the permission of your companions.

It is mentioned in reliable tradition that once Imam Ali Reza (a) noticed that the servants had eaten half the fruits and thrown the other half. The Imam said: Very nice! If you are satiated the whole world is not satiated. You must eat

as per the need and leave the rest for the needy.

In a trustworthy tradition, it is narrated from Imam Ja'far Sadiq (a) that there are two things, which should be eaten with both hands: grapes and pomegranate.

Imam Musa Kazim (a) said that three items do not cause any hann: white grapes, sugarcane and apples.

It is narrated from Imam Ja'far Sadiq (a) in reliable traditions that when Prophet Nuh (a) disembarked from the Ark, he was much aggrieved at the human skeletons. Almighty Allah revealed: Eat black currants so that your grief is dispelled.

In another tradition, he said that some prophet had complained to God about sorrow and grief and he was advised to have grapes.

It is mentioned in a good tradition that Imam Zainul Abideen (a) was very fond of grapes. He was fasting once; when it was the time of breaking the fast, his slave wife brought him a bunch of fresh grapes. Just then a beggar came and the Imam gave the grapes to him. The slave wife went to that beggar secretly and purchased those grapes from him and brought them back to the Imam. Just then another beggar came and the Imam gave the grapes. This happened four times. The Imam ate them the fourth time.

It is narrated from Abu Akasha that I went to meet Imam Muhammad Baqir (a) and some grapes were placed near him. The Imam said: Old people and children have a grain and one, who is not satiated, should take three or four grains. You should eat two grains, as it is recommended.

Through two chains of narrators, it is narrated from Amirul Momineen (a) that to have a breakfast of twenty-one pieces of red currants is curative of all maladies, except death.

It is narrated from Imam Ja'far Sadiq (a) that currants from Taif strengthen the muscles, remove sloth and please the heart.

In reliable tradition it is narrated from Imam Ali (a) said that fruits are of 120 kinds, but the best of them is pomegranate. Pomegranate appeases the hunger and for those who already had their fill, pomegranate helps in digestion. The Holy Prophet (s) liked pomegranate the best and he never shared it with others (the cause of which is shown in the next tradition).

It is mentioned in most traditions that every pomegranate fruit contains one grain from Paradise and if a disbeliever eats the fruits an angel takes away that grain, so that he may not eat it. That is why it is recommended to eat the ! pomegranate alone.

It is narrated from Imam Ja'far Sadiq (a) that if a believer eats a whole pomegranate, Almighty Allah will remove Shaitan away from the light of his heart for forty days. And a believer who eats three full pomegranates, tlie Almighty Allah removes Shaitan away from the light of his heart for a year. And a person, from whom the Shaitan is removed for a year, will not indulge in sins; and one, who does not indulge in sins, will enter Paradise.

It is mentioned in an authentic tradition from the same Imam that you must eat sweet pomegranate as the part, which goes into the stomach of a believer, cures some pain or other and removes the instigation of Satan.

It is mentioned in another good tradition that you must eat pomegranate with the seeds as this cleans up the stomach and promotes hair growth. He also said: Both kinds of Pomegranate: sweet and sour is beneficial to the stomach.

A tradition from Imam Musa Kazim (a) states that if a person has one pomegranate first thing in the morning on Friday, his heart will remain bright for forty days. If he has two, it will remain bright for eighty days and if he has three, it wi II remain bright for one hundred and twenty days. The person will also be protected from temptations of the devil and one, who is safe from temptations is safe from sinning and one, who does not sin, will enter heaven.

In another tradition, he said that the smoke from burning date palm wood destroys insects and poisonous creatures.

It is narrated from Imam Ja'far Sadiq (a), through reliable traditions that apple imparts polish to the stomach (cleans it).

According to lmam Musa Kazim (a), eating apple keeps one secure from all types of poison, magic, influence of jinns and increase sputum; and nothing is as swift and as beneficial as this.

Another tradition states that sattu of dried apple stops nosebleed and is the best medicine for cleaning body and warding off any kind of poison. If people come to know the advantages of apple, they will not use any medicine except apple.

It is narrated from Amirul Momineen (a) that you should eat apple, as it purifies the stomach.

The effects of eating quince (Beh1), as stated by Imam Ali (a), are the following: Strengthens weak heart, causes increase in weight, cleans the stomach, increases reason, makes man courageous.

According to Imam Ja'far Sadiq (a), eating quince (Beh1) improves complexion and causes beautiful children.

Another tradition states that whosoever has a seed of quince first thing in the morning, his semen is clarified and his children are born beautiful.

Another tradition states that whosoever will have one quince, first thing in the morning, God will bless his tongue with wisdom for a period of forty days.

He also said that no prophet has passed, whose body had not smelt of quince (Beh1). He also said that quince (Be/11) makes sorrow depart from sad people in the same way as one's hand cleans one's sweat.

Through reliable chains of narrators it is narrated from Amirul Momineen (a) that consuming guava polishes the heart and by Allah's command, makes internal pains tranquil.

A tradition from Imam Ja'far Sadiq (a) states that eating guava cleans stomach and gives strength. lt is better if one takes it after meals instead of first ii thing in the morning.

According to a good tradition from Imam Reza (a), fig cleans bad smell of the mouth, strengthens bones, increases hair and cures different types of pains. One does not need any medicine after having figs. Among all the fruits, fig has close similarity with the fruits of heaven.

In another tradition, he said that fig cures colic (qulanj).

It is narrated from Amirul Momineen (a) that fig softens stools and cures flatulence and colic. He also said that if you eat them during the day you must eat more and if you eat them at night you must eat less.

It is also stated that figs cure piles and pain in toes. lt increases sexual strength.

Ziyad Qandi narrates that he visited Imam Musa Kazim (a) and saw a vessel of water with plums. The Imam said that he was suffering from fever and fresh plums decrease temperature and nausea. Dried plums balances the temperature of blood and cures all types of pains.

Some people inquired from Imam Ja'far Sadiq (a) as to what the doctors think about citron fruit. The Imam said that it should be taken after meals though doctors say that it be taken before meals.

In another tradition, it is narrated that you must have citron as Aale Muhammad (a) have always taken it. He also said that plain bread digests citron.

It is narrated from Imam Ali Reza (a) that the Messenger of Allah (s) was very fond of gazing at green citron and red apples (Arabs call lime and tangerine also as citron).

Raisins are also praised in some traditions.

According to a tradition from Imam Ja'far Sadiq (a), from the pulp of sanjad (a fruit like plum), meat is created, skin from its dermis and bones from its seed. Eating sanjad softens and cleans stomach and cures piles. It cures intermittent urination and imparts strength to the calves. It also cures dandruff.

It is narrated from Imam Ja' far Sadiq (a) that you must have musk melon; as there are many benefits in it. Firstly: there is no kind of illness in it; secondly, it can be eaten as well as drunk; it is a fruit as well as a fragrant thing; it cleans the mouth and can be eaten with bread as well. It increases sexual prowess; it cleans the bladder; increases urine and removes the sand particles from the bladder.

According to Imam Reza (a), one should not take melon before breakfast as it causes paralysis. It should always be taken with dried dates or sweet potatoes as the Holy Prophet (s) used to take.

It is narrated from Imam Ja'far Sadiq (a) that when the Messenger of Allah (s) saw a new fruit, he kissed it and touched it to his eyes and said:

اللَّهُمَّ كَمَا أَرَيْتَنَا أَوَّلَهَا فِي عَافِيَةٍ، فَأَرِنَا آخِرَهَا فِي عَافِيَةٍ.

Translation:O Allah, like You have shown us its beginning in a period of prosperity, in the same way, please show us its end in a period of prosperity.

It is narrated from the Messenger of Allah (s) in another tradition that one, who eats some fruit and says Bismillaah before eating, it would not cause harm to him.

According to a tradition from Imam Ja'far Sadiq (a), the meal oflmam Ali (a) always consisted of green vegetables. He stated that the heart of believer is green and leans towards greenery. He also stated that whosoever has eaten seven endive leaves during the night, he will be safe from colic pain and whosoever desires increase in property and offspring should take endive leaves in large quantities.

Another tradition describes green endive leaves as a very good vegetable. Not a single leaf of endive is devoid of a drop of heavenly water and therefore when one eats it, one should not shake it. It is also mentioned that endive leaves are superior to all vegetables like Ahle Bayt (a) are superior to all mankind. Endive leaves cause birth of male children, who are beautiful as well.

Imam Ali Reza (a) said that endive cures all diseases; that is there is no human ill, which endive cannot cure.

When a person was ill with fever and headache, the Imam asked endive

leaves to be beaten in pulp, spread on paper, and sprinkled with violet oil and then applied to forehead of that person as it will completely cure both the fever and headache.

According to Imam Ja'far Sadiq (a), endive was the preferred vegetable of the Messenger of Allah (s). Badro⁽¹⁾was the favorite of Amirul Momineen (a) and fresh parslain leaves were liked by Lady Fatima Zahra (s.a.).

Many traditions are recorded in praise of Badroj; among them being that they should be eaten before food, as it softens stool, increases appetite, cures consumption, makes burps fragrant, cures dandruff and when it reaches the stomach, it cures all kinds of pains.

According to another tradition, Imam Musa Kazim (a) was told that a person was afflicted with inflamed spleen. He said: Give him Turc⁽²⁾leaves for three days. He was cured by this.

According to another tradition from Imam Ja'far Sadiq (a), one should have Tura vegetable as it has four good effects: It cleans bad breath, takes out poisonous gases from the body, cures piles and safeguards from leprosy and dandruff.

It is narrated that Amirul Momineen (a) used to have Tura ]eaves with grounded salt.

It is mentioned in reliable tradition that the Messenger of Allah (s) said that you must eat celery (Kar/as) as it was the diet of Prophet Ilyas (a), Yasa and Yusha bin Nun.

It is narrated from Imam Musa Kazim (a) that consumption of sour apples and coriander creates forgetfulness.

It is narrated from Imam Ja'far Sadiq (a) that no other vegetable is as good and beneficial as parslain, the preferred vegetable of Lady Fatima Zahra (a).

In yet another tradition, he states that one should eat lettuce leaves to clear one's blood.

It is narrated from Imam Ja'far Sadiq (a) that one, who consumes Turah Teezak⁽³⁾to the fill at the time of lsha Prayer, he will be afflicted by leprosy or dandruff by the morning.

It is mentioned in another tradition that Badro⁽¹⁾and Kasnr ⁽²⁾are our vegetables and Turah Teezak is of Bani Umayyah.

In another tradition, it is narrated from the servant of Imam Musa Kazim (a) that when the Imam ordered us to purchase vegetables he ordered that we must not buy Turah Teezak. He also said that how foolish are those who say that Turah Teezak grows on the banks of the river in Hell; although the Almighty Allah says that stones and men will be the fuel of hellfire and those stones either imply stones from which idols are shaped or sulphur stones; then how is it possible for vegetable to grow in Hell?

According to Imam Ja'far Sadiq (a) the Almighty Allah had shown the Jews two methods of curing dandruff, one was eating beetroot and the other was taking out vein from meat.

It is narrated from Imam Musa Kazim (a) that beetroot was a very good vegetable.

Imam Rez.a (a) had stated that the leaves of beetroot should be given to those who are ill as it has got beneficial effects and no harmful effect. They will sleep comfortably after having them; but roots of beetroot cause melancholy (sauda).

In another tradition, he said that nothing is better than beetroot leaves for one suffering from pleurisy.

In Al-Ka.ft, it is narrated from Imam Ja'far Sadiq (a) in a reliable tradition that the Messenger of Allah (s) said that mushroom is included among Manna and Salwa, which descended on Bani Israel and it arrived from the Paradise for me. Its water is cure for the eyes.

It is mentioned in many reliable traditions that the Messenger of Allah (s) was very fond of pumpkin and he instructed his wives to cook it often.

The Holy Prophet (s) said to Imam Ali (a) that he should take pumpkin as it increases brain and wisdom.

According to Imam Ja'far Sadiq (a), there are three qualities of radish: Its leaves take out poisonous gases from body, its seeds are easily digestible and its vein take out sputum.

It is mentioned in another tradition that radish leaves help in memorization. It is mentioned in another reliable tradition from Imam Ja'far Sadiq (a) and

Imam Musa Kazim (a) that carrots enhance sexual health, secure one from colic and cure piles.

Four reliable traditions encourage consumption of turnip.

Another reliable tradition encourages eating turnip in large quantities for it dissolves the capacity of leprosy; and dandruff in those who eat sweet potatoes and turnip.

According to reliable traditions, the Holy Prophet (s) used to have cucumber with salt. Imam Ja'far Sadiq (a) has said that cucumber should be eaten from the root side as it is more advantageous.

It is also narrated from the same Imam that it is good to eat brinjal as there is no harm in it; and many other traditions have come down praising it.

It is narrated through many chains from Imam Ja'far Sadiq (a) that onion cleans dirt of teeth and sputum, lessens fatigue and laziness, strengthens veins and muscles and the roots of the teeth, increases offspring, beautifies complexion and cures fever.

A tradition from the Holy Prophet (s) narrates that whenever a person visits any new country, he should eat the onion grown over there so that he may be safe from all the diseases of that country.

According lo a tradition from Imam Muhammad Baqir (a), the Holy Prophet (s.a.w.s) asked the person, who eats garlic not to come in his mosque on account of it's bad smell. But the person, who is not in a mosque or who is not going to the mosque can have it.

According to Imam Ja'far Sadiq (a) there is no problem in consuming cooked and uncooked onion and Tura leaves, but one should not visit the Masjid after eating them. [It is detestable because those seated near to him will be inconvenienced.]

Traditions have come down in praise of Absham⁽¹⁾that they strengthen the stomach and if eaten on empty stomach in the morning, remove the wetness of , the stomach.

In reliable tradition, it is narrated from Imam Ja'far Sadiq (a) that since the Almighty Allah created Adam from dust, Adam (a) made the consumption of mud unlawful for his progeny.

It is narrated from the Messenger of Allah (s) that if a person consumes mud and dies, it is as if he has committed suicide.

According to another tradition from Imam Muhammad Baqir (a) the biggest snare of Satan is to make you eat mud. Eating mud causes multiple diseases, itch and piles; insanity; lessens the strength of legs on account of lessening strength of body, there is lessening of good deeds. That man will be questioned on Judgment Day and be punished.

According to Imam Musa Kazim (a), four things are temptations of devil - eating mud, to break mud in hand habitually, to chew nails with teeth and to chew one's beard.

It is mentioned in reliable traditions that eating of mud is as unlawful as consumption of carrion blood and pork; except the mud from the grave of Imam Husain (a), which is called as Khake shifa: taking a gram of it cures every malady and it is security from every kind of fear and danger.

9. Manner of welcoming believer to one's home

According to Imam Ja'far Sadiq (a), whenever a fellow believer visits one's house, one should offer him food and if he refuses, offer him something to drink and if he does not even accept that, one should wash his hands with any scented water or just plain water.

It is narrated from the Messenger of Allah (s) that among that which is necessary on a believer to accord respect and hospitality to his believer brother, is that he should accept his gift and to give what he has with him; and he should not take trouble in what he does not have.

Another tradition from the same Imam asserts that a person will be considered not worthy of reward, who regards his friends as unworthy and is hesitant in offering to his guests.

Another reliable tradition from the same Imam states that if a believer comes by himself to your place, then offer him whatever you have; but if you have invited him, then take all the trouble over his visit.

According to a good tradition Hisham visited Imam Ja'far Sadiq (a) in the company of lbne Abi Yafur. When Imam ordered for breakfast (chasht), Hisham said that he would have only a little. The Imam said that perhaps Hisham did not know that one could find out the depth of friendship between two believers by the amount of food they take in each other's company. The more friendly they are the more they will eat in each other's company. Many reliable traditions stress this aspect.

According to Imam Ali Reza (a), one, who is courageous, he eats at others so that others may also eat from him; and one, who is miserly, he does not eat from others fearing that others would also eat from him.

According to the Holy Prophet (s), inviting relatives, friends and neighbors for a Walima dinner is recommended (Swmat) on five occasions - Marriage, Aqiqa, circumcision, on buying or constructing a house anew and lastly, when a visitor returns from travel.

It is mentioned in another tradition that Walima is also recommended after one returns from Hajj.

However, the Holy Prophet (s) has asked people not to accept an invitation for dinner where only the well off are invited and the poor excluded.

It is mentioned in reliable traditions that one, who reaches a town, is the guest of his believer brother till he stays over there. And it is not allowed for the guest to observe a recommended fast, without the permission of the host. For it should not be that the host may have food prepared for him and it is wasted. In the same way, the host also cannot observe a recommended fast, without informing the guest lest he should feel shy and remain hungry.

It is narrated from the Messenger of Allah (s) that the duration of having anyone as guest is three days. The service rendered to the guest is counted as Sadaqah (charity).

He said: Do not Jive with your believer brother for such a long duration that he should become worried and nothing remains with him to spend on you.

Ibne Abi Yafur has narrated that I saw a guest in the house of Imam Ja'far Sadiq (a) rising up to perform a chore; but the Imam restrained him and himself did that. Then he said: The Messenger of Allah (s) has forbidden making the guests perform some chore.

It is mentioned in another tradition that Imam Ali Reza (a) was having a guest. He stretched his hand to increase the flame. The Imam stopped him and did that himself. Then he said: We Ahle Bayt (a) do not make our guests perform any chore.

lbne Yafur states that once he saw a guest at Imam Ja'far Sadiq's place getting up for some work. The Imam stopped him and performed that job personally. He stated that the Holy Prophet (s) has prohibited any work to be taken from the guest.

According to Imam Muhammad Baqir (a), laziness and lack of manners also cause one's failure to return the obligation someone has done for him. To take work from a guest is lack of good behavior and morals. Whenever a guest arrives, one should welcome him by helping him in unpacking in a befitting manner; but when the guest is packing to leave, one should not help, as it is a sign of one's selfish motive. One should provide the guest with most delicious

food to have on his way, as it is a sign of one's generosity and manliness.

Another tradition from the Holy Prophet (s) states that the host should go at least as far as the door when the guest is leaving.

According to Imam Muhammad Baqir (a), when a person visits a certain place, he should stay wherever the host thinks is suitable for him as the host knows the internal problems of his own home very well.

Holy Prophet (s) said that eight types of persons are worthy of being cursed: (1) One, who joins the meal uninvited. (2) The guest, who orders his host. (3) One, who expects a good turn from one's enemy. (4) One, who hoards, is mean and stingy and still expects to be obliged by others. (5) One, who interferes without permission when two people are talking among themselves

(6) One, who does not give due respect to rulers or those in authority (7) One, who sits in the company he is not worthy of. (8) One, who talks with a person, who does not pay due attention to him.

Another tradition orders one to ask only those people to have food with, with whom one is friendly, just on account of God.

According to Imam Muhammad Baqir (a), a person, who gives food to a single fellow believer with whom he is friendly for God's sake, has done something, which is better than providing food to the needy.

It is stated that when the Holy Prophet (s) used to have food with guests, he used to start first and end later than all so that no guest may remain hungry.

Another tradition from the Holy Prophet (s.a.w.s) states that if one offers drinking water to a group, one should drink last of all.

Through correct chains of narrators, it is narrated from Imam Ja'far Sadiq

(a) that if a believer brother visits your place, you must not ask him if he has eaten or not; you must bring whatever is present in your house; generosity lies in the fact that you serve him whatever you have.

It is mentioned in another tradition that if a person spends a thousand dirhams on food and only one believer eats from it, it will not be wasteful expenditure.

It is mentioned in many reliable traditions that one, who believed in God and has faith in Judgment Day, should accord respect to his guest.

The Messenger of Allah (s) said that one of the rights of the guest is that he should be accorded respect and that food should be procured for him through lawful means.

Many traditions have come down saying that when a guest arrives, he

brings his sustenance along with himself (it is a divine grace). When he has eaten, the host receives divine forgiveness.

It is mentioned in another tradition that when he leaves, the sins of the host and his family members are forgiven.

It is narrated from Imam Ja'far Sadiq (a) in a reliable tradition that I prefer a morsel, which a believer brother eats sitting near me, than emancipating a slave.

Imam Muhammad Baqir (a) said that if I feed three believers; it is better in my view than freeing seven slaves.

It is narrated from Amirul Momineen (a) that a believer, who becomes happy on hearing the sound of his guests, all his sins would be forgiven, even though he might have filled up the sky and the earth with disobedience of God.

lt is narrated from the Messenger of Allah (s) that angels will not visit a house, which does not get visitors.

It is narrated from Imam Ja'far Sadiq (a) that the rights of a believer brother obligatory on a believer is that he should accept when he is invited.

The Messenger of Allah (s) said that I advise all those who are present and absent that do not reject the invitation of a Muslim, even though the distance is of five miles, because acceptance of invitation is among the necessary duties of religion. He also said that if a believer asks me to have a mutton shoulder (and he is incapable to offer anything more), I will definitely go. He also said that the worst deprivation is that if a person invites his believer brother, but the latter does not accept it.

10. Manners and advantages of picking teeth

A tradition from Imam Ja'far Sadiq (a) states that Jibraeel (a) brought for the Holy Prophet (s): toothbrush, toothpick and cupping horn and said that toothpick strengthens the roots of teeth, makes them healthy and increases sustenance.

A tradition from Imam Ja'far Sadiq (a) states that the Holy Prophet (s) prohibited the use of pomegranate or any fruit tree stick as toothpick as it causes dandruff.

It is narrated from Imam Ja'far Sadiq (a) that one, who picks the teeth with Fayy wood⁽¹⁾, his needs would not be fulfilled for six days. He said: The Messenger of Allah (s) used to pick the teeth with anything, except the leaf of

date tree and Fayy.

A tradition from Imam Ja' far Sadiq (a) states that the Holy Prophet (s) prohibited using pomegranate or any fruit tree twig or Fayy as toothpick as it causes dandruff.

According to Imam Ali (a), picking teeth with broom stalks causes poverty.

Another tradition states that the Holy Prophet (s) ordained that the host should provide his guest with toothpicks; for angels look with anger at the food particles trapped in anyone's teeth.

A tradition from Imam Ja'far Sadiq (a) states that food particles clinging to the roots of the teeth should be eaten and those trapped between the teeth should be removed and thrown away.

According to Imam Ja'far Sadiq (a), whatever is removed with toothpick should not be eaten as it causes internal wounds.

It is mentioned in another tradition that you must not eat what comes out with toothpick. It has come in traditions that you must wash the mouth from outside and inside with Cyperus grass and Ashnan⁽¹⁾(which is used to wash the hands).

11. Types and advantages of water

A reliable tradition states that in this world and hereaf1er, there is nothing better than water.

It is narrated from Imam Ja'far Sadiq (a) that one, who takes pleasure in drinking water will be given the pleasure of drinking the wine of Heaven by Allah.

Someone asked the Imam what the taste of water was? He replied: The taste of life.

The Almighty Allah says: We have created every living thing from water, but the disbelievers did not believe in God.

According to Amirul Momineen (a) the interpretation of the holy verse:

نُعَلَّ لِلشَّائِنِ يَوْمَئِذٍ عَنِ الْقِيمِ

"Thzen on that day you slia most certainly be questio11ed about the boons.,, (Sura/, Takatlzur 102:8)

... implies fresh dates and water.

According to a tradition from Imam Ali (a), Zamzam water is the best water among all the waters of the earth and Burhoot water (in Yemen) is the worst, for it is haunted by the spirits of disbelievers, and day and night they are chastised.

According to Imam Ja'far Sadiq (a), Zamzam water is a cure for all diseases.

It is mentioned in another tradition that for any purpose it is taken, it is achieved.

Imam Ali (a) said that one should drink rain water, as it purifies the body pains and diseases.

According to fmam Ja'far Sadiq (a), one should refrain from consuming hail stones.

It has come in another tradition that hail stones are beneficial to the body.

It is narrated from Masadif that a friend of ours fell ill while in Mecca and he became serious. 1 reported his condition to Imam Ja'far Sadiq (a). He said: If I were you, I would have given him water from the rain spout of Kaaba. I searched for that water, but was unable to find it. By chance there was shower ofrain and I filled up a cup with it and administered it to the ailing man and he was instantly cured.

According to Imam Ja'far Sadiq (a), the child, whose palate is lifted with Euphrates water, will be from our followers.

He also said that two spouts of Paradise continuously drop into the Euphrates river. He also said that if between me and Euphrates river, there is a long distance, I will go to it for cure.

In another tradition, he said: If I was near, I would have preferred to visit Euphrates every morning and evening.

It is narrated from Amirul Momineen (a) that if people of Kufa had lifted the palate of their children with Euphrates water, there is no doubt that all of them would have been believers.

It is narrated from Imam Zainul Abideen (a) that an angel arrives every night and drops three mithqal of Paradise musk in Euphrates river. And there is no river anywhere in the world, which is more blessed than Euphrates.

It has come in many traditions that the Messenger of Allah (s) said: Don't seek cure from hilly water springs, which smell of Sulphur. He also said that

their heat is from the heat of Hell.

Imam Hasan (a) and Imam Husain (a) said: Our Wilayat and devotion was presented to all the waters; whichever water accepted, it became sweet and potable and whichever did not, remained salty and bitter.

Imam Muhammad Baqir (a) considered it detestable (Makruh) to seek cure from dirty water and water smelling of sulphur. He also stated that at the time of deluge, Prophet Nuh (a) summoned all the waters; all obeyed him, except bitter water and that which smells of sulphur. So he cursed both of them.

Amirul Momineen (a) said that the water of Nile river in Egypt makes the hearts dead.

According to Imam Ja'far Sadiq (a), cold water lessens temperature, cures vomiting, digests food, and is an antidote for heat and also stated that boiled water is good for all types of pains and is not harmful in any way.

Imam Musa Kazim (a) said that drinking cool water is most pleasing.

According to Imam Reza (a), the water which is boiled seven times m seven different vessels cures fever, and strengthens leg muscles.

lbne Abi Taifur, a doctor, states that when he visited [mam Musa Kazim (a), he saw him drinking a lot of water. When he stopped, the Imam replied that drinking water even in excess is not harmful in any way as it digests food in the stomach, lessens excitement (anger), increases intellect and cures vomiting.

Another person visited Imam Ja'far Sadiq (a) to find him eating dates and drinking water. He said: It would be better if you don't drink water after eating dates. Imam replied: I am eating dates only to improve the taste of water.

12. Manner of drinking water

According to Imam Ja'far Sadiq (a), whosoever, while drinking water, remembers Imam Husain (a) and his Ahle Bayt and curses his murderers and tormenters, a hundred thousand good deeds will be written in his record, a hundred thousand sins will be forgiven, he will be elevated a hundred thousand time and he will be rewarded to the extent as though he has freed a hundred thousand slaves in the name of God and on Judgment Day, God will look towards his welfare. If he recites the following while drinking water, it is better:

صَلَوَاتُ اللَّهِ عَلَى الْحَسَنَيْنِ وَآلِ بَيْتِهِ وَأَصْحَابِهِ، وَلَعْنَةُ اللَّهِ عَلَى قَاتِلِ الْحُسَيْنِ وَأَعْدَائِهِ.

Translation: May Allah shower his blessings on Husain (a) and his Ahle Bayt and his companions. May He increase His curses on the murderers of Husain (a) and his enemies.

Another reliable tradition from the same Imam asserts that if a person does not drink water when he is feeling thirsty and appeases his thirst late, God makes him an inhabitant of Heaven. Actually before appeasing his thirst, he should wait for a while praising Almighty and then drink and at that time God makes heaven compulsory for him.

in another tradition from the same Imam, it is stated that whenever the Messenger of Allah (s) had water, he used to recite the following supplication:

الْحَمْدُ لِلَّهِ الَّذِي سَقَانَا عَذْبًا زُلَالًا، وَلَمْ يَسْقِنَا مِلْحًا أُجَاجًا، وَلَمْ يُؤَاخِذْنَا بِذُنُوبِنَا.

Translation: All praise is for that God, Who gives us clean and sweet water and does not give bitter and salty water and does not interrogate us for our sins.

In another tradition from the same Imam, it is stated that if a person recites Bismillaah (ln the name of Allah) before drinking water then stops after drinking one gulp and then says Bismil/aah again. And after drinking water, he says Alhamdulillah (Praise be to Allah), as long as that water remains in his stomach it will continue to recite the praise of Allah and its reward would be written for that person.

In another tradition from the same Imam, it is stated that if a person, before drinking water at night recites three times:

يَا مَاءُ، مَاءَ زَمْزَمَ وَمَاءَ الْفُرَاتِ، يُقَالُ إِنَّكَ السَّلَامُ.

Translation: Salutations on you from the water of Zamzam and water of Furat.

Then water will not harm him.

In another tradition, the same Imam says that one, who drinks water at night, should recite the following supplication:

عَلَيْكَ السَّلَامُ مِنْ مَاءِ زَمْزَمَ وَالْقُرُبَاتِ.

Translation: Salutations on you of the water of Zamzam and water of Furat.

Drinking water at night will not harm him.

It is mentioned in another report that the following supplication should be recited at the time of drinking water.

الْحَمْدُ لِلَّهِ الَّذِي سَأَلْتُهُ فَأَرْوَانِي، وَأَعْطَانِي فَأَرْضَانِي، وَعَافَانِي. اللَّهُمَّ اجْعَلْنِي مِنَ الَّذِينَ يُسْقَمُونَ فِي ...

الْوَارِدُ مِنْ حَوْضِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، وَشَفِيعُهُ بِمُرَافَقَتِهِ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ.

Translation: All praise is for Allah, Who quenched my thirst with water, please me with bounties and by forgiving my sins did not leave me needful for others. 0 the most merciful of the merciful ones, make me of those whom You will quench by the pool of Muhammad (s) by Your mercy; and whom you will please by the companionship of His Eminence.

According to a tradition from Imam Ja'far Sadiq (a), you should not drink excess of water as it creates all kinds of maladies and as long as you can bear that malady, do not take medicine.

Imam Ali Reza (a) said that there is no harm in drinking more water after food; but you must not drink water when the stomach is empty.

He also said that if a person has two spoonfuls of food and does not drink water after that; why his stomach does not burst?

It is famous among scholars that you must not drink water standing and it is recommended that it one should drink water in three parts.

It is mentioned in many traditions that drinking water in the standing position is the best and it should be drunk in three parts. During the day one should drink water in the standing position and in the seated position at night.

It is narrated from Imam Ja' far Sadiq (a) that drinking water in the standing position during the day digests the food and drinking water in standing position at night increases bile.

In another tradition, he said that drinking water in the standing position makes the body strong and healthy.

It is narrated from Amirul Momineen (a) that you should not drink water in the standing position at night, for it might create an illness which none, but God can cure.

According to a tradition from Imam Ja'far Sadiq (a), one should not have water while standing, one should not walk around a grave and should not urinate in standing water. If a person does these things, he will be affected by troubles and then he will have to curse himself alone.

lbne Babawayh says that this implies drinking water in standing position at night.

It is narrated from Imam Ja'far Sadiq (a) through two chains that drinking water in three parts is better than drinking it in a single breath.

It is mentioned in another tradition that a person asked him what if

someone does not stop before being quenched? Imam (a) replied: There is pleasure in going against it. To drink it non-stop is compared to a thirsty camel drinking water.

Imam (a) said that drinking water like a thirsty camel is that in which the name of Allah is not mentioned while drinking.

It is mentioned in another traditional report that one, who serves water to you, if he is your servant, you should drink it in three parts; and if he is free, you must drink it at once.

It is narrated from Imam Ja'far Sadiq (a) that the Messenger of Allah (s) was fond of drinking water from Syrian pots and he used to say that Syrian utensils are the best and people used to present Syrian utensils to His Eminence as gifts.

It is mentioned in another tradition that Imam Muhammad Baqir (a) used to drink water in an earthen bowl.

In reliable tradition, it is narrated that the Holy Prophet (s) passed by some people drinking water from the mouth, like quadrupeds. The Prophet said: Drink it with your hands, as there is no better utensil for you.

According to Imam Muhammad Baqir (a), one should say Bismillaah before drinking water and Alhamdolillah after drinking. If the clay container has a handle, then one should take water from the front and if it is broken from somewhere or has a hole, then one should have water from the other side as both these are related to the devil.

I The Holy Prophet (s) has prohibited blowing with mouth in the water.

It is narrated from Imam Ja'far Sadiq (a) that blowing in the water is detestable at a time when another person is waiting to drink from the same water.

ln another tradition, the Imam had forbidden drinking water with the left hand and said that you must drink water, in little gulps getting pleasure from it; and don't drink it all of a sudden as it creates liver and stomach disorders.

It is stated that sometimes the Holy Prophet (s) used to drink water in glass utensils, which had come as a present from Syria and at times in wooden and leather containers and if none were available, in his cupped hand.

Chapter Four: Importance of marriage, family life, upbringing of children and rules of interaction with them

1. Importance of marriage and prohibition of celibacy

According to a reliable tradition from Imam Ja'far Sadiq (a), it is stated that being fond of women was the etiquette of prophets. He also emphasized that there can be no progress in the faith of any believer unless he loves women more. He also stated that those who love their women more have more faith.

A reliable tradition from Imam Reza (a) states that there are three things, which are included in practice (sunnat) of the prophets: (I) Smelling perfume (2) Cleaning excess hair of the body (3) Being closer to women and having relations with them.

Through many chains of narrators, it is narrated from the Messenger of Allah (s) that I have preferred women and perfume from your world and prayer is most precious to me.

According to a reliable tradition, Sikkeen Nakhai ignored women, perfume and tasty food and engaged himself in prayers and had written a letter about this to the Imam. He answered that while questioning about women, he should have been aware of the number of wives of the Holy Prophet (s) had and about tasty food, he ought to know that the Holy Prophet (s) used to eat meat and honey.

The Holy Prophet (s) stated that a man who marries has protected half the faith and the other half will be protected if he practices piety.

He also said the worst among you are those who are single.

The Holy Prophet (s) further said that there was nothing to hinder a man from marriage for the man may be blessed with a son, who may brighten the earth with the word of La ilaaha lllallaah (God is One) and emphasized that those who believe in his practice should perform marriage.

Imam Muhammad Baqir (a) said that it is not at all acceptable to me that I should get the whole world and whatever it contains in exchange of spending a single night without a wife.

He also said that two units of prayer performed by a married person is

equal to all night prayers and all days' fasts of a single man.

The Holy Prophet (s) has stated that a person who does not marry on account of his poor financial condition does not have faith and confidence in God. God says:

إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ

"If Jey are needy, Allah will make them free from want out of His grace." (Sura/, Nur 24:32)

rt is mentioned in a tradition of Imam Ja'far Sadiq (a) that the wife of Uthman lbne Mazun came to the Messenger of Allah (s) and said: 0 Messenger of Allah (s), Uthman fasts during the days and prays all nights and he does not approach me at all. The Prophet became infuriated; he came to Uthman and said: 0 Uthman, God has not sent me with the message of monasticism; He sent me for a straight and easy religion. I fast, pray and establish contacts with my wives as well. One, who wishes to follow my religion, should follow my practice; and marriage is one of my practices.

In another tradition from Imam Ja'far Sadiq (a), it is stated that three women came to the Holy Prophet (s). One stated that her husband did not eat meat, the second said that her husband did not smell perfume and the third stated that her husband did not live with her. The Holy Prophet (s.a.w.s) came out of his chamber in a fury apparent from the expression of his face and cloak dragged behind. In the same condition, he mounted the pulpit and after praising Almighty, asked why some people have stopped eating meat, smelling perfume and living together with women as all these were his practices. One, who was against his practice was excluded from his followers.

In another tradition, it is mentioned that a woman came to the Holy Prophet (s) and complained that her husband did not approach her. The Prophet asked her to apply perfume in order to attract him. She said: I have tried every perfume, but he has kept away from me. The Prophet said: If he knew the rewards of intimacy with you, he would never have remained away from you. Then he said: If he takes interest in you the angels will surround him and he would earn so much divine reward as if he has fought Jihad in the path of God. And when he becomes intimate with you, his sins will fall off like leaves fall off during autumn. And when he takes the ritual bath, no sin will remain in his account.

Imam Ja' far Sadiq (a) has stated that two units prayer of a married man is better than seventy units of a celibate.

2. Types of women - good and bad

It is narrated from Imam Ja'far Sadiq (a) that woman is like a necklace, which you tie to your necks and it is necessary to know what type of necklace you prefer for yourself.

He said: The chaste and the unchaste woman cannot be same. The value of a chaste woman is much more than precious metals; on the contrary the precious metals are nothing in comparison to her and the unchaste woman is not equal to dust; on the contrary dust is better. Also, my holy grandfather, the Messenger of Allah (s) said: Give your daughter in marriage to a family having same social status as yours and marry your sons also from families having same social status. You must seek a woman, who is suitable for your seed so that a righteous son is born.

It is narrated from Imam Ja' far Sadiq (a) that one, who marries for wealth and beauty, would be deprived of both and one, who marries for piety and religiosity, the Almighty Allah would bestow him wealth as well as beauty.

The Messenger of Allah (s) said: Marry chaste women, so that many issues are produced; and don't fall for beautiful women, who are infertile, because tomorrow on Judgment Day, I will boast over the nations of other prophets.

It is mentioned in another tradition that do you not know that those who die young, they pray for the forgiveness of their parents below the Divine Throne (Arsh) and Lady Sarah is rearing them on mountains of musk, ambergris and saffron and Prophet Ibrahim (a) is looking after them.

It is mentioned in another tradition that you must propose to women who have more fragrant mouths and who are more fertile, who are potentially more prolific producers of breast milk. Do you not know that tomorrow on Judgment Day, I will boast about your majority so much so that even that unborn fetus will be included, who was aborted. On the contrary, such a child would stand at the gate of Paradise in anger and the Almighty Allah will order it to enter Paradise, it will say: I will not enter till my parents do. At that time an angel will be ordered to bring his parents and admit them in Paradise. Then that child will be addressed: Our mercy is there for you in excess, due to which we admitted them also in Paradise.

It is narrated from Imam Ali (a) that the woman, whose hand one seeks in marriage, should possess the following qualities: (I) Wheat complexioned face (2) Broad forehead (3) Black eyes (4) Medium height (5) Heavy hips.

If someone is able to find such a woman and he proposes to her, but he is unable to pay the dower, he should take the dower amount from me.

It is mentioned in another tradition that when the Messenger of Allah (s) used to send a match-maker with a proposal to a lady, he used to say: Smell her neck, if it is fragrant; the calf should be fleshy.

It is narrated from lmam Ali Reza (a) that beautiful woman is a proof of the good fortune of man.

It is narrated from Imam Ja'far Sadiq (a) that when a man is asking a woman's hand in marriage, he should inquire about her hair; for in the beauty of the hair lies half of the charm.

The Holy Prophet (s) had stated that the best woman is one, who produces many children, is the well-wisher of her husband, is chaste and holds respects among her relatives and acquaintances, obeys her husband and adorns herself for him.

Who is modest with strangers, who guards her chastity; who is obedient to the husband, who does not refuse when the husband wants to became intimate with her. But she must not compel the husband for intercourse.

After that he said: The worst of your women is one, who is degraded among her people; who is dominant on her husband, who does not produce children, who bears malice, who has no qualms about promiscuity, who adorns herself for others when the husband is not present and when the husband arrives, she becomes secluded; she does not obey him; and when the husband tries wooing her, she prevents him like a nasty lioness; she never accepts his excuse and never forgives his shortcomings.

It is narrated that a person came to the Messenger of Allah (s) and said: My wife is such that when I enter the house she welcomes me. When I leave the house she sees me off. When she finds me aggrieved, she asks for the reason and she says: If it is regarding sustenance, Allah is the guarantee of you and all the people and if it is regarding Judgment Day, may Allah increase this worry.

The Holy Prophet (s) said that there are divine agents in the world and such a woman is one of the divine agents and will get half the reward of martyr.

He said in another tradition that the best woman of my nation is one, who is most beautiful and who is having less dower.

Imam Ja'far Sadiq (a) said that the highest merit of woman is that her dower should be less and she must not have trouble producing offspring and the worst quality is that her dower is more and she has trouble producing offspring.

The Messenger of Allah (s) said that the best of your women are Quraish women as they are more kind on their husbands than other women and most merciful to their children than other women; and they never refuse the advances

of their husbands and they are chaste in connection with strangers. During that time the Quraish women imply the Sadaat ⁽¹⁾.

In another reliable tradition, it is stated that when God wants to bless a man with virtues of the world and that to come, He gives him a heart, which will be merciful to those facing difficulties, is fearful of the Almighty and gives him complete attention and He gives this man a tongue, which always speaks about Him and gives him a body, which can bear all hardships and a woman, who will be happy on seeing him and is chaste during his absence and does not waste his money.

It is narrated from Imam Muhammad Baqir (a) in a reliable tradition that there was a very wise and wealthy man in Bani Israel. He had a son from a chaste wife. This boy resembled his father closely. He had two other sons from another wife, who was not chaste. When he was on his death bed, he said: My property belongs to you alone. Now, all claimed the property. At last the case was presented before the judge. He told them: Go to the three brothers, who are famous for their intellect. So they went to the first one; he was an old man. He said: Go to my brother, who is elder to me. So they went there and found him middle aged. He said: Go to my elder brother. They went and saw that he was a young man. Before posing their query, they asked him why his younger brother has become old and how you, who is the eldest, is most youthful? He replied: The wife of my younger brother is bad and he is patient on evil, lest he may get involved in a trouble on which he might not remain patient. That is why he seems to be so aged. As for the second brother, she is such that sometimes she keeps him happy and sometimes aggrieved; that is why he is middle aged. And my wife always keeps me happy and never aggrieves; that's why I am young. The brother heard them and then told him of their matter. He said: First of all dig up the bones of your father and bum them up and then I will decide your case. When they set out from there the youngest of them picked up a sword and the other two elder brothers took pickaxes. On reaching the grave of the father the elder brothers began to dig and the youngest pulled out his sword saying that he will not allow them to dig the grave of his father. He said: I give up my claim; you may take all his property. Again the matter reached the judge. He awarded all the property to the youngest brother and said to the elder brothers: If you had also been the issues of the deceased, like the youngest son, you would have also protested against the opening of his grave.

3. Etiquette of Marriage

A good tradition from Imam Ja'far Sadiq (a) states that when a person

intends to request for marriage, he should offer two units of prayer, praise the Almighty and recite the following supplication:

اللَّهُمَّ إِنِّي أُرِيدُ أَنْ أَنْزِلَهُ فَاقْدُرْ لِي مِنْ أَلْسِنَتِهِمْ فَرَحًا، وَاحْفَظْهُمْ لِي فِي أَنْفُسِهِمْ وَآلِهِمْ، وَأَوْسِعْهُمْ رِزْقًا، وَأَعْطِهِمْ بَرَكَةً، وَاقْدُرْ لِي وَلَدًا طَيِّبًا تَجْعَلُهُ خَلَفًا صَالِحًا فِي حَيَاتِي وَبَعْدَ مَوْتِي.

Translation: O Allah, 1 intend to perform my Nikah. Bless me with a woman out of all who is highly virtuous and who, for my sake will safeguard her self and my belongings and will be a source of increase in daily bread and also in luck. And then make her give birth to a son, who will be my virtuous remembrance in life and after death.

It is mentioned in a reliable tradition that it is recommended (Sunnat) to perform marriage ceremony at night.

It is mentioned in a trustworthy tradition that Imam Muhammad Baqir (a) came to know that a person had married during the day when the climate was hot. He said: I don't expect love and affection to develop between them. After a short period they got separated.

It is mentioned in other reliable tradition that it is good to marry during the month of Shawwal.

It is narrated from Imam Ja'far Sadiq (a) in a reliable tradition that one, who marries or consummates the marriage during 'moon in Scorpio' its result will not be good.

It is mentioned in another tradition that one, who marries or consummates the marriage during eclipse, he should remember that the seed established during that time will be aborted before it is complete.

It is narrated from Amirul Momineen (a) that Friday is the day of engagement and marriage. We should know that inviting believers, giving them dinner and reciting the sermon before the N ikah ceremony is recommended (Sunnat).

It is narrated from the Messenger of Allah (s) that giving dinner on the occasion of marriage is a practice of the prophets.

When the Messenger of Allah (s) married Maimoona, he served Khubais ⁽¹⁾to people.

The Messenger of Allah (s) said that Walima is necessary on the first day, there is no problem on the second and on the third day it is extravagance.

lt is narrated that when Imam Muhammad Taqi (a) married the daughter of Mamun, he recited the following serrnon:

الْحَمْدُ لِلَّهِ إِقْرَارًا بِبَعْضِهِ، وَلَا إِلَهَ إِلَّا اللَّهُ إِخْلَاصًا لِوَحْدَانِيَّتِهِ، وَصَلَّى اللَّهُ عَلَى سَيِّدِ بَرِيَّتِهِ وَالْأَصْفِيَاءِ مِنْ عِتْرَتِهِ. أَمَّا بَعْدُ، فَقَدْ كَانَ مِنْ فَضْلِ اللَّهِ عَلَى الْأَنَامِ أَنْ أَغْنَاهُمْ بِالْحَلَالِ عَنِ الْحَرَامِ، فَقَالَ سُبْحَانَهُ:

وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ، إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ، وَاللَّهُ وَاسِعٌ عَلِيمٌ (سوره نور، آیه 32)

Translation: Confession to the blessings of the Almighty Allah is through the world of 'praise be to Allah' and evidence of sincerity of monotheism is through the word of 'there is no god, except Allah'. May Almighty Allah bless the chief of His creatures and who are chosen from his progeny. So to say: Among the favors of God is that He made them needless through lawful means, so that they do not stand in need of the unlawful. Thus, that sacred being said: "And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing."

Other longer sermons are mentioned in detailed books and there is no scope to bring them here. The humble author has compiled another book on Nikah serrnons.

4. Consummation of marriage and sexual intercourse

Sexual intercourse is detestable during eclipse and coition during menstruation and post natal discharge (Nifas) is unlawful. It is also detestable to touch any part of her body between the navel and the knees, during these periods. One should avoid intercourse before compulsory bath for physical purity and after the period is over; although if it is absolutely necessary there is no problem. ln that case the woman should be asked to wash her genitals and then one can have intercourse with her. If the woman having Ishihaza bleeding has perforrned the bath or other rituals it is allowed to have intercourse with her. There is difference of opinion regarding anal intercourse. Some regard it to be unlawful and some consider it is detestable to the extent of prohibition. In any case, prevention is necessary and when one has intercourse with a free woman. It is better that the semen should not fall outside (coitus interruptus). Some scholars regard coitus interruptus to be unlawful, but there is no problem if one is being intimate with slave girl.

It is narrated from Imam Ja'far Sadiq (a) that sexual intercourse is unadvisable on Tuesday night.

Imam Musa Kazim (a) said that one, who has intercourse with his wife during eclipses, he should know that miscarriage will occur before the creation is complete.

lmam Ja'far Sadiq (a) advised against sexual intercourse in the beginning, middle and the last of the (lunar) month as it could end in miscarriage and even if a child is born, it would be afflicted with insanity or epilepsy. Do you not see that one, who is afflicted with epilepsy; he suffers the pain either in the beginning or middle or at the end of the month?

The Messenger of Allah (s) said that one, who has intercourse with his wife during her menses; if a child is born from that union, it would be afflicted with dandruff, leprosy or leucoderma.

lmam Ja'far Sadiq (a) said that the enemy of us Ahle Bayt (a), is either illegitimate born or his conception took place when the mother was in menses.

It is narrated from the Messenger of Allah (s) in a number of reliable traditions that one, who has intercourse with his wife, he should not approach her like a cock. He should first initiate the act with touching and foreplay and then go on to perform the actual act.

It is narrated from Imam Ja'far Sadiq (a) that if one speaks during sexual intercourse, there is risk that the issue might be born dumb. And if during the act, man glances at the female genitals there is risk that the child might be born blind.

In another traditional report., it is narrated from the same Imam that there is no problem in glancing at the female genitals during sexual intercourse.

lt is mentioned in many reliable traditions that intercourse is unadvisable when either partner has applied henna or dye.

When people asked Imam Ja'far Sadiq (a) whether there was any problem if during the sexual act the face of the man or woman was uncovered. He said: There is no problem. Then they asked about kissing the wife during intercourse. He said: There is no problem.

People asked the same Imam whether a man can see is wife in nude. He replied: There is more pleasure in not seeing.

Then they asked: Is it allowed if a person uses his hand or finger to play with the genitals of his wife or slave girl? He replied: There is no problem. But other than any part of his body, he must not insert anything in her genitals.

People asked whether it was allowed to have sexual intercourse in water.He said: There is no problem in it.

It is mentioned in authentic tradition that people asked Imam Ali Rez.a (a) about sexual intercourse in the bath. He said: There is no problem in it.

Imam Ja'far Sadiq (a) said that man should not have intercourse in a room where a child is present; otherwise that child will grow up to be a fornicator.

It is narrated from the Messenger of Allah (s) that he said: By the one in whose hands my life is; if a person has intercourse in a room, in which someone is awake and they are seen in that act or their breathing is heard, the issue of that union will not get salvation; it would be a fornicator.

When Imam Zainul Abideen (a) intended having sexual intimacy, he used to send his servants away on some pretext, close the doors and draw the curtains.

It is narrated from Imam Ja'far Sadiq (a) that a person, who has intercourse with his slave girl and before having the ritual bath wants to have intercourse with another slave girl; it is necessary that he should first perform ablution.

It is mentioned in reliable tradition that there is no problem in having sexual intercourse with slave girl where the act can be seen or heard by someone.

It is well known among scholars that a man can sleep between two slave girls; but he cannot do so between two free women.

It is mentioned in a trustful tradition from Imam Ja'far Sadiq (a) that if a person sleeps between two free women or two slave girls, there is no problem in it. He also said that it is detestable to have sexual intercourse facing the prayer direction (Qibla).

When people asked Imam Ja'far Sadiq (a) whether a man could unite with his wife making himself nude, he replied in the negative. No one should unite keeping face or back towards Kaaba or while sailing in a boat.

Imam Musa Kazim (a) said that he did not like sexual intercourse during journey when the water was not available for ritual bath (Ghusl), except when one felt the risk of health if the intense excitement was not gratified. Scholars have declared this intercourse as unlawful, except in unavoidable circumstances.

The Holy Prophet (s) stated that one should not cohabit with his wife before taking compulsory bath due to seminal emission during sleep. If anybody neglects this instruction and a child is born out of this intercourse and suffers from lunacy, then one should blame himself.

It is narrated from Imam Ja'far Sadiq (a) that it is detestable to unite at the

time of sunrise before it gets bright or at sunset before the sun disappears completely.

It is narrated from Amirul Momineen (a) that it is recommended to have sexual intercourse on the first night of the month of Ramadhan.

Jt is narrated from Abu Saeed Khudri that the Messenger of Allah (s) advised Imam Ali (a): 0 Ali, when the bride arrives, take off her shoes; then wash her feet and sprinkle the water from the door till the rear wall of the house as this would remove seventy thousand types of troubles, seventy thousand types of blessings would enter, seventy thousand types of blessings would descend on you and that bride. Its blessing will reach every comer of the house and as long as the bride remains in that house, she would be secure from dandruff, leprosy and insanity. 0 AIi, do not al low that bride to consume milk, vinegar, coriander and sour apples for seven days.

Amirul Momineen (a) asked: 0 Messenger of Allah (s), what is the reason for that?

He replied: These things make the womb sterile and she remains barren.0 Ali, a sack lying in some comer of the house is better than a woman, who cannot produce children.

Then he said: 0 Ali, do not become intimate with your wife during the beginning, middle and end of the month, as she and her issues would be prone to insanity, dandruff and leprosy. 0 Ali, do not have intercourse after the noon prayer, as the issue born of that union will remain in distress.

0 Ali, do not speak during the act; if a child is born, it might have speaking disability. And one should not glance at the female genitals during intercourse; he should keep his eyes closed as it might cause the issue to be born with a visual handicap.

0 Ali, don't have intercourse with your wife when you are aroused by looking at some other woman, as the child born of that union will be eunuch or insane.

0 Ali, if one sleeps in the bed of his wife in condition of sexual impurity, he should not recite the Holy Quran, as I dread that fire may descend from the heavens and burn down both of them.

0 Ali, before intercourse, keep a napkin ready for yourself and a napkin for your wife. Both of you must not use the same napkin as it first of all, creates enmity between the partners finally leading to separation.

0 Ali, do not have intercourse in the standing position, as it an act of donkeys; if a chi Id is born, it would wet the bed like donkeys.

0 Ali, do not have intercourse on the eve of Eidul Fitr; if a child is born of that union, many evils will be seen from him.

0 Ali, do not have intercourse on the eve of Eid of sacrifice; if a child is born of that union, it will have six or four fingers in the hand.

0 Ali, do not have intercourse under fruit bearing tree. If a child is born of that union, it would be either a killer or a leader of oppressors.

0 Ali, do not have intercourse in front of the sun, without drawing a curtain; because child is born of that union would remain in poverty and distress as long as he lives.

0 Ali, do not have intercourse between Adhan and Jqamah; if a child is born of that union, it would be inclined to bloodshed.

0 Ali, do not have intercourse without ablution, when the wife is pregnant; otherwise the child born will be hard hearted and miser.

0 Ali, do not have intercourse on 15th of Shaban; if a child is born of that union, it would be niggardly and mark of blackness shall be present on its face.

0 Ali, do not have intercourse at the end of the month of Shaban; if a child is born of that union, it would be a robber and killer and many would be killed at his hands.

0 Ali, do not have intercourse on the terrace; if a child is born of that union, he would be a hypocrite, ostentatious person or heretic.

0 Ali, do not have intercourse on the night preceding the morning when you set out for a journey; if a child is born of that union, he would become a squanderer and the squanderers are brothers of Satan. And if you are going on a journey of three days' duration; if a child is born of that union, it will be an oppressor.⁽¹⁾

0 Ali, have intercourse on Monday eve; if a child is born of that union, it would be a memorizer (Hafiz) of Quran and will be thankful to divine blessings.

0 Ali, if you have intercourse on Tuesday eve, the child born of that union would, in addition of getting the good fortune of Islam, will also get the status of martyrdom. His mouth will be fragrant, he would be merciful, generous and devoid of backbiting, rumor mongering and false allegation.

0 Ali, if you have intercourse on Thursday eve, the child born of that

union would either be a religious jurisprudent or a scholar. And if you have intercourse at midday on Thursday, the satan will not have access to him till his last moments and the Almighty Allah will bestow him with the well being of religion and the world.

0 Ali, if you have intercourse on Friday eve, the child born of that union would be famous for his oratory and eloquence and no speaker will not be able to equal him.

0 Ali, if you have intercourse on Friday afternoon (Asr), the child born of that union would be considered among the intellectuals of the time. If you have intercourse on Friday eve, after the Night Prayer (lsha), it is expected that the child born of that union will be included among the mystic pivots (Abdaa[).

0 Ali, do not have intercourse in the first part of night (early evening); because a child born of that union might become a sorcerer, and might prefer I' the world over the hereafter.

0 Ali, learn these advices from me, like I learnt them from Jibraeel.

It is mentioned in reliable traditions that on the day of the marriage of Lady Fatima Zahra (s.a.), the Almighty Allah had commanded the Farthest Lote Tree (Sidratul Muntaha) to gift away as offering for the sake of Lady Fatima (s.a.) whatever it had; so it distributed offerings among the residents of Paradise whatever it possessed, whether pearls, corals and jewels. The Paradise Houries took those offerings and felt proud of it and they shall continue to boast about it till Judgment Day and they exchange them as gifts among themselves saying: This is the offering of Lady Fatima Zahra (s.a.).

On the eve of sending out the bride, the Holy Prophet (s) called for his mule called Ashab and put on its head, a sheet of multi-colored cloth pieces. He ordered Salman Farsi to lead it holding its rein, asked Lady Fatima (s.a.) to mount it and followed in the rear. On the way, the Prophet heard the sound of angels. He saw that Jibraeel and Mikaeel had arrived with a thousand angels each and they said that the Almighty Allah has sent us to offer felicitations on the marriage of Lady Fatima Zahra (s.a.). Since that time Jibraeel and Mikaeel continue to repeat 'God is the greatest' along with their companion angels. That is why, it became a recommended act to recite 'God is the greatest' at the time bidding farewell to the bride.

It is mentioned in another traditional report that a person said to Imam Ja'far Sadiq (a) that we prepare very hygienic food and mix fragrances in it, even then it does not have those qualities, which the food of a marriage function has. He said: It is so, because food of a marriage function is prepared for a lawful matter; that is why it is touched by the breeze of Paradise.

It is mentioned in traditions that it is recommended (Sunnat) to have the marriage function in the evening and it is recommended (Sunnat) to have the Walima dinner during daytime.

It is mentioned in some reports that it is allowed to take the offerings made for the bride and the bridegroom; but when there is pillage and snatching, it is detestable.

According to scholars, taking from the offering is only allowed when it is known that the owners approve it.

It is narrated from Imam Muhammad Baqir (a) that when you are invited to a marriage function, you must delay it; as it would remind you of the world.

It is mentioned in another tradition that when you are called to attend a funeral, you must make haste, as it would remind you of the hereafter.

It is mentioned. in another tradition that the Messenger of Allah (s) disapproved sexual intercourse under the open sky and in public places; and he said that God, angels and people curse one, who indulges in sexual act in public places.

The Messenger of Allah (s) said that you must learn three habits from the crow. Having sexual intercourse in privacy, going out to earn livelihood early in the morning and being absolutely alert of the enemies.

Imam Ali (a) has said that a man should not make haste when he feels an urge for sexual intercourse with the wife as she has to perform other household duties. If anybody looks at any woman and feels inclined towards her, he should immediately unite with his wife as she possesses the same thing, which the other has. Anyhow, the Satan should not dominate him. If there is no wife for gratification of passion, he should perform a two-unit prayer. He should recite other supplications and invoke blessings on the Holy Prophet (s) and his Ahle Bayt (a) that he should be blessed by God's grace and saved from committing unlawful act. His prayers for getting married will be accepted and God will protect him from committing unlawful for gratifying sexual desire.

It is mentioned in a tradition from the Holy Prophet (s) that the partners should not become nude during sexual intercourse as the angels would go away from them in that condition.

In another reliable tradition, it is narrated from Imam Muhammad Baqir (a) that it is not allowed to have intercourse with a girl, who has not yet completed nine years. If a person does it and some hann comes to that female, the man would be responsible.

In another tradition'it is mentioned that one should avoid sexual

intercourse in the following hours: (I) At sunrise - it means before the appearance of sun. (2) At the beginning of sunset - till the appearance of complete dusk (Maghrib). (3) In the day, when there is solar eclipse and night of lunar eclipse. (4) At night or day when windstonn is blowing or there is earthquake.

Imam Ali (a) said that no sign of happiness will be seen in the person bom of the union mentioned above, because his father had belittled the signs of God.

It is mentioned in the Book of Fiqhatur Reza that one. who wants to have sexual intercourse after giving ritual bath to a corpse, but before perfonning the ritual bath; he should perform the ablution (Wudhu).

It is narrated fi-om Amirul Momineen (a) that when a person is afflicted with some malady or fever, he should have sexual intercourse with his wife; he would get relief.

It is narrated from Imam Ja'far Sadiq (a) that if a person has intercourse with the wife while he has applied hair dye, the child born of that union would be a eunuch.

Imam Muhammad Baqir (a) has prohibited sexual intercourse with a free woman (wife) in the presence of another; but there is no problem if one has intercourse with a slave girl in the presence of another.

It is narrated from Imam Ali Reza (a) that when Imam Ja'far Sadiq (a) wished to have one intercourse after another before perfonning the ritual bath, he used to perform ablution.

It is mentioned in another tradition that one should not have sexual intercourse before taking out the ring engraved with holy names or sacred engraving.

5. Prayers and supplications for the night of consummation

It is narrated from Imam Muhammad Baqir (a) that when one conducts his bride to his house, he should direct her to perform ablution, recite two units of prayer and do the same himself. Then invoke blessings on the Holy Prophet (s) and his Ahle Bayt (a) and all ladies who have accompanied the bride to groom's house should say Amen. Then he should recite the following supplication:

اللَّهُمَّ ارْزُقْنِي الْفَهْمَ وَالْوُدَّ وَالرِّضَا، وَارْضَ بِهَا وَاجْمَعْ بَيْنَنَا بِأَحْسَنِ اجْتِمَاعٍ وَآنَسِ ائْتِلَافٍ، فَإِنَّكَ تُحِبُّ الْحَلَالَ وَتَكْرَهُ الْحَرَامَ.

Translation: O Allah, bless me with the love, freedom and happiness of this woman. Let me be happy with her and keep Thou, forever, love and

kindness between us as Thou like what is right and dislike what is not permissible.

Afterwards, Imam said, "Love is a gift from God and hatred is a gift of Satan. Shaitan wants that people should refrain from performing the lawful."

In a good tradition, it is narrated from Imam Ja'far Sadiq (a) that when you approach the bride for the first time; hold her forelocks, make her face the prayer direction (Qibla) and recite the following supplication:

اللَّهُمَّ بِمَا مَلَكْتَ أَمْرَهَا وَبِكَلِمَاتِكَ اسْتَحْلَلْتُهَا، فَإِنْ قَضَيْتَ لِي مِنْهَا وَلَدًا فَاجْعَلْهُ مُبَارَكًا تَقِيًّا مِنْ شِيعَةِ آلِ مُحَمَّدٍ، وَلَا تَجْعَلْ لِلشَّيْطَانِ فِيهِ شِرْكًا وَلَا نَصِيبًا.

Translation: O Allah, I have taken her as Your trust and made her lawful for myself through Your words. Now, if You have intended some issue from her for me, then make it blessed and pure and among the Shia of the progeny of Muhammad and that the Satan should not have any share in him.

In another reliable tradition, it is narrated from the same Imam that you should recite the following supplication, placing the right hand on her forehead:

اللَّهُمَّ عَلَى كِتَابِكَ تَزَوَّجْتُهَا، وَفِي أَمَانَتِكَ أَخَذْتُهَا، وَبِكَلِمَاتِكَ اسْتَحْلَلْتُ فَرْجَهَا، فَإِنْ قَضَيْتَ لِي فِي رَحِمِهَا شَيْئًا فَاجْعَلْهُ سَوِيًّا، وَلَا تَجْعَلْهُ شِرْكًا لِلشَّيْطَانِ.

Translation: O Allah, r married her according to Your Book and took her in Your security and through Your sacred words made her private parts lawful for myself. Thus, if You intend something for me from her womb, make it healthy and complete and the Satan should not have any share in it.

The narrator asked how a child can become a share of Satan? He replied: If the name of God is mentioned at time of intercourse, the Satan will be dispelled and if it is not mentioned, he (Satan) will make his penis penetrate along with that of the man.

The narrator then asked how it was possible to know whether Satan is a partner in some person or not? He replied: Satan has not become a partner in one, who is devoted to us and he has definitely become a partner in our enemies.

Many traditions of this topic are recorded in both the sects in various ways.

It is narrated from Amirul Momineen (a) that when the bride is brought to the husband's place, the following supplication must be recited:

اللَّهُمَّ بِكَلِمَاتِكَ اسْتَحْلَلْتُهَا، وَبِأَمَانَتِكَ أَخَذْتُهَا، اللَّهُمَّ اجْعَلْهَا وَلُودًا وَدُودًا، لَا تَفْرَكُ ثَاكِلًا مِمَّا رَاحَ.

وَلَأَسْأَلَنَّ عَمَّا سَرَّتْ.

Translation: O Allah, I made her lawful for myself through Your sacred discourse and took her under my protection.O Allah, may she produce many children; I should continue to remain fond of her and never should I become inimical. She must eat and wear what we manage to get.

In another reliable tradition, it is narrated from Imam Ja'far Sadiq (a) that we should recite the following supplication:

بِكَلِمَاتِ اللَّهِ اسْتَحْلَلْتُ فَرْجَهَا، وَفِي أَمَانَةِ اللَّهِ اخْتَذْتُهَا. اللَّهُمَّ إِنْ قَضَيْتَ لِي فِي رَحِمِهَا شَيْئًا فَاجْعَلْهُ بَارًّا تَقِيًّا، وَاجْعَلْهُ مُسْلِمًا سَوِيًّا، وَلَا تَجْعَلْ فِيهِ شِرْكًا لِلشَّيْطَانِ.

Translation: O Allah, I made her private parts lawful for myself through the sacred words and took her in the trust of Allah. O Allah, if You intend something for me from her womb make it pure, healthy and complete, in which the Satan should not have any share in it.

In another tradition, it is narrated from the same Imam that people listen and narrate about the Satan sharing the seed of man with great amazement. The narrator asked: How it is possible to prevent this? He replied: When you want to have sex, you should recite:

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ الَّذِي لَا إِلَهَ إِلَّا هُوَ، بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ. اللَّهُمَّ إِنْ فَضَّتْ مِنْ هَذِهِ اللَّيْلَةِ خَلِيفَةً، فَلَا تَجْعَلْ لِلشَّيْطَانِ فِيهِ شِرْكًا وَلَا نَصِيبًا وَلَا حَظًّا، وَاجْعَلْهُ مُؤْمِنًا مُخْلِصًا مُصَفًّى مِنَ الشَّيْطَانِ وَرِجْزِهِ، جَلَّ ثَنَاؤُكَ.

Translation: In th_e name of Allah, the Beneficent, the Merciful. There is no deity other than Him. He is the creator of the heavens and the earth. O Allah, if on this night You intend to create my heir from my seed, may the Satan not have any share in it. On the contrary, make him a pure believer, who is pure of the Satan and his impurity; Your praise is beyond our capacity.

In another tradition, Ali (a) has stated that if one wants to keep himself away from the influence of Satan at the time of coition, one should recite Bismillaah and A-o-dhubillah (I seek the refuge of Allah).

It is narrated from Amirul Momineen (a) that the following supplication must be recited at the time of intercourse:

بِسْمِ اللَّهِ وَبِاللَّهِ، هُوَ جُنَّتِي مِنَ الشَّيْطَانِ، وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنِي.

Translation: In the name of Allah, and by Allah. O Allah, save from Satan

also save from Satan the child, which You give.

If now a child is born, the Satan will never cause any harm to him.

It is narrated from Imam Muhammad Baqir (a) that when you intend to have sexual intercourse, you should recite the following supplication:

اللَّهُمَّ ارْزُقْنِي وَلَدًا وَاجْعَلْهُ تَقِيًّا نَقِيًّا، لَيْسَ فِي خَلْقِهِ زِيَادَةٌ وَلَا نُقْصَانُ، وَاجْعَلْ عَاقِبَتَهُ إِلَى خَيْرٍ.

Translation: O Allah, bestow me with a son, who is pure, clean and free of defect and whose end is good.

6. Mutual rights and duties of the spouses

According to Imam Muhammad Baqir (a) and Imam Ja'far Sadiq (a), the Almighty Allah has not permitted for a woman not more than one man as is given to males: because one man can have four permanent wives at the same time; secondly, fixed time marriage; thirdly as many slave girls as he wants; the Almighty Allah has made all of them lawful. For the woman, He has not allowed her more than one husband at a time. If she desires or intends another man, she is regarded as fornicator before Allah. Now, the unchaste women are jealous of the God-given rights of man and those who are faithful, they do not regret this.

According to Imam Ja'far Sadiq (a), women are only jealous of each other, because they are very fond of the husband.

It is narrated from the Messenger of Allah (s) that the statement of 'l love you' from the husband to his wife is never forgotten.

It is narrated from Imam Muhammad Baqir (a) in an authentic tradition that a woman asked the Holy Prophet (s): 0 Messenger of Allah (s), what is the right of the husband on the wife? He replied: It is obligatory for her to obey him and not to disobey in any instance.. She must not even pay alms (Sadaqah) from his funds; she must not observe recommended fast without his approval; when he wants intimacy she mustn't refuse, even though she might be on the back of the came1. She must not leave the husband's house without his permission. If she does so, till she does not return, all the angels of the heavens and the earth and the angels of fury and mercy will continue to invoke curse upon her. Then she asked: Who has the greatest right on man? He replied: The father. She asked: Who has the greatest right on a woman? He replied: The husband. She asked: Do I have not as much right on him as he has on me? He replied: No, it is not even in a ratio of one is to hundred. She asked: 0 Messenger of Allah (s), by that same God, who sent you for propagating the truth, I will not get married at any cost!

It is mentioned in another tradition that a woman came to the Messenger of Allah (s) and asked about the right of husband on the wife. His Eminence said: They are so many as cannot be mentioned. Among them being that the wife should not observe recommended fasts without his pennission, should not leave the house without his permission, should use perfume, should dress in the best clothes and as far as possible, must embellish herself for him and she must not refuse his advances.

In another tradition, he said: She must not give away anything without the permission of the husband; if she does so, the reward would be recorded in the scroll of deeds of the man and the sin will be included in the account of woman. She must not sleep on any night while her husband is displeased with her. That woman asked: Though he might have oppressed her to any extent? He replied: Yes. Though he might have oppressed her to any extent.

According to Imam Ja'far Sadiq (a), a woman who displeases her husband and spends a night in the same condition, will not have her prayers heard until she is on good terms with her husband. And a woman who uses perfume for men other than her husband will not have her prayers accepted. The Imam has stated that the deeds of three people dos not reach heavens: (1) A slave, who has run away from his master (2) A woman, whose husband is displeased with her (3) One, who has worn an ostentatious dress.

It is mentioned in reliable traditions that the holy war (Jihad) of men is that they spend their wealth and life in the path of God; and the holy war (Jihad) of women is that they observe patience on the harassment and polygamy of their husbands.

It is narrated from the Messenger of Allah (s) that if I were able to order that a person can prostrate to someone other than God, I would have ordered the wives to prostrate before their husbands.

He said: A woman should not prolong her prayer in order to prevent her husband from satisfying his sexual desire. When the husband calls his wife for sexual satisfaction, but she delays and the husband goes to sleep, angels will curse her till the husband wakes up.

A reliable tradition states that except in certain circumstances, a woman cannot spend her wealth in any manner, without having permission of her husband. Those exceptional circumstances are: Hali, Zakat and helping parents and poor relatives.

According to Imam Ja'far Sadiq (a), if a woman says to her husband that she has seen no kind act on his part, then all the rewards of her good deeds disappear.

It is mentioned in many reliable traditions that the husband is bound to provide sufficient food and clothes to his wife and forgive her occasional mistake.

In another tradition, it is stated that the husband should not be harsh to his wife, but should supply her everyday with sufficient quantity of oil. She should be provided with meat once in three days. Henna and Vasma etc, whatever she is used to, be provided to her once in every six months. He must also provide her with at least four complete sets of clothing, two for winter and two for summer. One should keep her hair oil, vinegar and olive oil in the house. She must be given a kilo of food everyday and the seasonal fruits must be given to her. On Eid days and festivals, she must get food better than the regular fare.

It is narrated from Imam Ja'far Sadiq (a) that you must have mercy on two persons: the orphans and the women.

The Holy Prophet (s) has stated that the best among men is he, who treats his wife the best. His wife and children are his prisoners and God is happy with those, who treat their prisoners well.

Imam Ja'far Sadiq (a) said that if a man is having a wife in a city, it is detestable for him to sleep in the house of someone else, it would cause the death of the owner of the house.

Amirul Momineen (a) advised Imam Hasan (a): Never take the counsel of women, as their opinion is weak and their intention is slow; and always keep them veiled, and do not send them out and as far as possible, make such arrangements that they do not become familiar with anyone other than you. Do not make them work other than their household work as it would be best if they are not assigned any extra duty and it is favorable for their beauty and attraction, because the woman is a flower; she is not a servant. Keep her like a flower, but do not accept what she says about others and do not surrender yourself to her in excess.

It is mentioned in a reliable tradition from the Messenger of Allah (s) that women should not be allowed to sit in the windows and upper storey; and do not teach them writing; do not teach them reading of Surah Yusuf; teach them spinning and Surah Nur.

The Messenger of Allah (s) has prohibited women from horse riding and also said that you must not obey the women even in good deeds; lest their greed increases and then they make you inclined to evil. Seek refuge from those, who are evil among them and also seek refuge from those, who are good.

It is narrated from Imam Muhammad Baqir (a) that he said: Do not share your secrets with them; do not pay any heed to what they say regarding your

relatives.

Amirul Momineen (a) said that cursed is the man, whose administrator is a woman.

When the Messenger of Allah (s) planned expeditions, he initially sought counsel of his women and then acted exactly against their advice.

The Messenger of Allah (s) said that a husband who obeys his wife will be thrown headlong into Hell. People asked: 0 Messenger of Allah (s), what obedience is implied here? He replied: That a woman should seek his permission for going to the baths, weddings, recreation or battlefields and he accords the permission to her; or she asks him to buy her fine clothes for wearing them outdoors and he get them for her.

In another tradition, he said: The simile of women is like a rib; if you leave it as it is, you will gain and if you try to straighten it, you might break it.

The conclusion is that you must observe patience at the ordinary displeasures of women.

In connection with wife's rights over husband, one should know that it is obligatory that a couple should have intercourse, at lease once in four months, if the husband is at home and has no legitimate reason to abstain from it. One should live together with wife at night, making equal arrangements of living together with other wives when he has more than one. Some scholars believe that each night should be reserved for each wife when there are more than one wife. Sleeping with the wife does not necessarily mean coition.

These rules do not apply to slave girls and women, with whom one has contracted Mutah marriage; on the contrary the best option with regard to the slave girl is that either he should remove her lust himself or marry her to someone. It is mentioned in some traditions that if he does not take th is step and she indulges in fornication, the sin of it will be recorded in the scroll of deeds of the owner.

It is well known among scholars that when a man having a wife, marries another virgin, then he should reserve seven successive nights for her, and if she is not a virgin, then three successive nights.

7. Prayers for conception and its excellence

It is narrated from the Holy Prophet (s) that a woman is a flower of Heaven; pious children are the sign of man's good fortune. He also stated that one should produce more children so that he may feel proud of them on Judgment Day.

Amirul Momineen (a) said: The malady a child has is an expiation of the sins of the mother.

It is mentioned in an authentic tradition that one day Jibraeel (a) came down to find the Holy Prophet (s) and Amirul Momineen (a) weeping. Jibraeel (a) asked the reason of their lamentation and they explained that their both children were unwell and they were distressed because of their weeping. Jibraeel (a) said: 0 Messenger of Allah (s), the Almighty Allah will create some believers for these children: such that when their children weep, for seven years their weeping would be regarded as intonation of "There is no god, except Allah" and after seven years their weeping would be regarded as expiation for the parents; and when they come of age, all their righteous acts would be regarded as having the share of parents; but not in sinful deeds.

A tradition from the Holy Prophet (s) states that a woman from the time of pregnancy to delivery, and delivery to weaning gets the reward of a man stationed at borders to repel the attacks of infidels and if a woman dies c,luring that period, she will get the reward of a martyr.

A tradition from the Holy Prophet (s) states that the Prophet Isa (a) crossed a grave and found its inmate in a state of punishment; when he crossed the grave again the next year, that man was not under divine punishment. Prophet Isa (a) inquired of God about it and God revealed unto him that a child of his, who was pious had now attained adulthood. He had repaired a road and made a shelter of an orphan. On account of these deeds of his son, God pardoned that man. The Holy Prophet (s) stated that the heritage a man leaves is his son, who will remain engrossed in His worship.

It is mentioned in another tradition that one, who dies childless is like one, who was not born in this world at all and one, who dies leaving many children is as though he is not dead.

According to the Holy Prophet (s), the Almighty God is more generous towards daughters than sons. A man, who will help a lady, who is his relative and Mahram (in prohibited degree) in a permissible manner will be rewarded likewise on Judgment Day.

Imam Ja'far Sadiq (a) has stated that daughters are virtues and sons are blessings. God will reward the virtues and inquire about blessings.

It is narrated that the same Imam told one of his companions: I heard that a girl was born to your wife and you are unhappy with it? Does she cause any harm to you; she is a flower, which is given to you for fragrance. Then her sustenance is upon God. (Are you not pleased that) the Messenger of Allah (s) also had daughters [implying that he was only survived by a daughter and bjs

generations continue only through the daughter].

Jn another tradition, Imam (a) stated that Prophet Ibrahim (a) asked God for a daughter, who will lament his death. He also stated that if a person prays to God for the death of his daughter and she dies, he will not earn any divine reward for it; on the contrary, he will be considered a sinner on Judgment Day.

It is stated that once a man was in the company of the Holy Prophet (s) and when the news of his wife giving birth to a daughter arrived, he turned pale. The Holy Prophet (s) said to the man that the earth was ready to bear its burden and the sky to shelter and the Almighty God to provide it with sustenance and inspite of everything, the child was a flower to please him. Then addressing his companions, the Prophet (s) said that a person, who has one daughter carries a heavy burden, a person who has two should be helped when in need, a person who had three should be excused from Jihad and such other religious sanctions, and the person having four daughters should be given loans and dealt with mercifully.

In another authentic tradition, it is narrated from the Prophet that one, who has three daughters or three sisters and takes upon himself the responsibility and trouble of their upbringing, Allah, through His grace and mercy, shall make him enter Paradise. Then the man asked "O Prophet of Allah, if he has two daughters or sister?" The Prophet replied, "Even then he shall enter Paradise." Another man asked, "O Prophet of Allah, if he has one?" The Prophet replied, "Even then he shall enter Paradise."

It is narrated from Imam Ja'far Sadiq (a) that the following supplication should be recited if one is childless:

اللَّهُمَّ لَا تَذَرْنِي فَرْدًا وَأَنْتَ خَيْرُ الْوَارِثِينَ، وَحِيدًا وَحْشًا فَيَقْصُرَ شُكْرِي عَنْ تَفَكُّرِي، بَلْ هَبْ لِي عَاقِبَةَ صِدْقٍ ذُكُورًا، وَآتِنَا بِهِمْ أُنْسًا مِنَ الْوَحْدَةِ، وَآسْكُنْ إِلَيْهِمْ مِنَ الْوَحْشَةِ، وَأَشْكُرُكَ عِنْدَ نَمَاءِ النِّعْمَةِ، يَا وَهَّابُ، يَا عَظِيمُ، يَا مُعْطِمُ. ثُمَّ أَعْطِنِي فِي كُلِّ عَاقِبَةٍ شُكْرًا حَتَّى تُبْلِغَنِي مِنْهَا رِضْوَانَكَ، فِي صِدْقِ الْحَدِيثِ، وَأَدَاءِ الْأَمَانَةِ، وَمُرَاعَاةِ الْعَهْدِ.

Translation: O Allah, keep me not alone though You are the best of Guardians. I am lonely and I am scared of my loneliness. This worry has made me forget thanks due to You. Bless me with true comfort, that is, give a male or female child, whose love will alleviate my depression and loneliness and let me thank Thee on fulfilling my request. 0 the One, Who gives the most! 0 One, Who is the best revered and one, Who showers reverence on others! After this, bless me with piety enough to thank Thee for Thy blessings that in thanking Thee, I may come nearer to You, and let me be able to fulfill my promises and

return the property of others placed under my care.

It is mentioned in a good tradition that the following supplication is to be recited in prostration for getting a child:

«رَبِّ هَبْ لِی مِنْ لَدُنْکَ ذُرِّیَّةً طَیِّبَةً إِنَّکَ سَمِیعُ اَلدُّعاءِ»

«رَبِّ لَا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوَارِثِينَ»

Translation: My Lord! grant me from Thee good offspring; surely Thou art the Hearer of prayer.⁽¹⁾0 my Lord leave me not alone; and Thou art the best of inheritors.⁽²⁾

He said in another traditional report that one, who wants his wife to get pregnant, he should pray two units of prayer after the Friday Prayer and prolong the genuflections and prostrations and then recite as follows:

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِمَا سَأَلَكَ بِهِ زَكَرِيَّا إِذْ نَادَى رَبَّهُ رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنْتَ خَيْرُ الْوَارِثِينَ. اللَّهُمَّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً، إِنَّكَ سَمِيعُ الدُّعَاءِ. اللَّهُمَّ بِاسْمِكَ اسْتَحْلَلْتُهَا، وَفِي أَمَانَتِكَ أَخَذْتُهَا، فَإِنْ قَضَيْتَ فِي رَحِمِهَا وَلَدًا فَاجْعَلْهُ غُلَامًا مُبَارَكًا زَكِيًّا، وَلَا تَجْعَلْ لِلشَّيْطَانِ فِيهِ شِرْكًا وَلَا نَصِيبًا.

Translation: O Allah, I beg only through the medium of one, through whom Zakariya asked: that is he said:0 my Lord, do not leave me alone and no one is better heir than You.O Allah, please bestow a pure child from Your.side; indeed You hear the supplication. O Allah, I have made woman lawful for myself through Your pure name and taken her in Your protection. If You have intended a child from her womb for me; make it a fortunate and pure male child, in which there is no share of the Satan.

According to a tradition, Abresh Kalabi approached Imam Muhammad Baqir (a) and complained of having no children. The Imam advised him to seek divine forgiveness (lstighfar) a hundred times; and the best form of lstighfar is the following:

أَسْتَغْفِرُ اللَّهَ رَبِّي وَأَتُوبُ إِلَيْهِ

Translation: I seek forgiveness of Allah and to Him do I tum m repentance.

In another tradition, it is narrated from the same Imam that he should recite

Subhan Allah (Glory be to Allah) seventy times every morning and evening. After that:

أَسْتَغْفِرُ اللَّهَ رَبِّي وَأَتُوبُ إِلَيْهِ

Translation: I seek forgiveness of Allah and to Him do I turn in repentance.

... ten times. Then say Subhan Allah (Glory be to Allah) nine times and then:

أَسْتَغْفِرُ اللَّهَ رَبِّي وَأَتُوبُ إِلَيْهِ

Translation: I seek forgiveness of Allah and to Him do I turn m repentance.

... once.

The reporter of the tradition says that many people followed this advice and numerous children were born and in all these acts, instead of Astaghfirullah rabbi wa Atoobo ilaihe you can just say: Astaghfirullah.

In another traditional report, it is narrated from Imam Ja'far Sadiq (a) that recite Istighfar a hundred times every morning for a child; and if you forget it some day, you must repeat the missed part.

In another report, a person complained to the same Imam that he was childless. The Imam said: When you become intimate with your wife, you should recite:

اللَّهُمَّ إِنْ رَزَقْتَنِي ذَكَرًا سَمَّيْتُهُ مُحَمَّدًا

Translation: O Allah, if you bestow a child to me, I would name him as Muhammad.

In another tradition, a person complained to Imam Reza {a) that he was always ill and no child was born to him. The lmam advised him to recite Adhan in his house loudly. He did accordingly and he regained health and also had a child.

In another tradition, it is narrated from Imam Ja'far Sadiq {a) that someone complained to him about childlessness. Imam (a) said: You should recite the following three verses; if Allah wills, you will get a child:

وَدَا الْعُنُورُ إِذْ دَهَبَ مَعْنَاهُمْ فَلَنْ أَن لَّمْ تَقْدِرَ عَلَيْهِ فَتَكَادَىٰ فِي الْقُلُوبِ أَن لَّا تَأْتِيهِ إِلَّا لَا تَأْتِيهِ

سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ. فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ، وَكَذَلِكَ نُنْجِي الْمُؤْمِنِينَ. وَزَكَرِيَّا إِذْ نَادَى رَبَّهُ: رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنْتَ خَيْرُ الْوَارِثِينَ.

"And Yunus, when he went away in wrath, so he thought that We would not straiten him, so he called out among ajjlictions: There is no god but Thou, glory be to Thee; surely I am of those who make themselves to suffer loss. So We responded to him and delivered him from the grief and thus do We deliver the believers. And Zakariya, when he cried to his Lord:0 my Lord leave me not alone; and Thou art the best of inheritors." (Surah Anbiya 21:87-89)

In another tradition, the Imam has stated that a person who decides to name the male child Ali or Husain will be blessed with a male child.

It is narrated from Imam Zainul Abideen (a) that one, who recites the following supplication, Allah will bestow him the good things of the world and the hereafter:

رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنْتَ خَيْرُ الْوَارِثِينَ، وَاجْعَلْ لِي مِنْ لَدُنْكَ وَلِيًّا يَرِثُنِي فِي حَيَاتِي وَيَسْتَغْفِرُ لِي بَعْدَ مَوْتِي، وَاجْعَلْهُ خَلْقًا سَوِيًّا، وَلَا تَجْعَلْ لِلشَّيْطَانِ فِيهِ نَصِيبًا. اللَّهُمَّ إِنِّي أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ، إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ.

Translation: 0 Lord, do not leave me alone, although You are the best of the heirs and grant an heir to me so that he may inherit my property in my life and after my passing away, seek forgiveness for me. O Allah, let his creation be complete and the Satan should not have any share in him. O Allah, I seek forgiveness from You and I refer to You. Indeed You are very forgiving and very merciful.

The above supplication is to be recited seventy times for getting a child.

It is narrated from Imam Ja'far Sadiq (a) that when the woman is four months pregnant make her face the Qibla and recite the Throne Verse (Ayatul Kursi); then tapping her side, recite as follows:

اللَّهُمَّ إِنِّي قَدْ سَمَّيْتُهُ مُحَمَّدًا

Translation: O Allah, I have named this unborn one as Muhammad.

Through the blessing of that name, the Almighty Allah will make that child male.

If after birth' he is named as Muhammad, he would be blessed. If he is not

named as such the Almighty Allah has the choice whether to take the child back or to forgive.

It is mentioned in several reliable traditions that a woman, who decides to give the name of Muhammad or Ali to her male child will be blessed by one.

It is mentioned in another tradition that if you name the child as Ali, he will have a long life.

It is mentioned in Tibbul Aimma that a person complained to Imam Muhammad Baqir (a) of scarcity of children, the Imam asked him to recite for three days: Subhan Allah and Astaghfirullah 70 times each after morning and lsha prayers and recite the following verse after it:

«وَيُمْدِدْكُم بِأَمْوَٰلٖ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّٰتٖ وَيَجْعَل لَّكُمْ أَنْهَٰرًا فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كاَنَ غَفَّارًا يُرْسِلِ السَّمَاءَ عَلَيْكمُ مِّدْرَارًا »

"Ask forgiveness of your Lord, surely He is tl,e most Forgiving: He will send down upon you the cloud, pouring down abundance of rain: And J,e/p you with wealth and sons, and make for you gardens, and make for you rivers." (Sura!, Nulz 71:10-12)

And have intercourse on the third night. God will bestow a flawless son toyou.

It is mentioned in the book of Nawadirul Hikmat that a person came to Imam Ja'far Sadiq (a) and said: 0 son of Allah's Messenger, I have eight daughters and there is no hope of getting a son. The Imam said: When you are about to begin the sexual act, keep your right hand on the right side of her navel and recite Surah Qadr seven times. After that have intercourse with her. And when signs of pregnancy are seen, place the index finger to the right of her navel and recite Surah Qadr seven times. That person reports that I did exactly as advised and the Almighty Allah gave seven male children one after another.

It is narrated from Imam Hasan (a) that one, who is desirous of many issues, he should recite Istighfar in excess.

8. Period of pregnancy, delivery and naming of children

According to Imam Ja'far Sadiq (a), a pregnant woman should take Quince (Behl) so that the child's complexion may be fair and it may smell good.

According to the Holy Prophet (s), a woman should take fresh dates after child bearing, as the Almighty God ordered Lady Maryam (s.a.) to take fresh dates at the time of Isa's birth. People inquired what should they do if fresh

dates were not available. The Prophet (s) replied that one should give nine dried Madani dates and in case of non-availability, any kind of dates to a woman, who has given birth to a child, for the Almighty God promised on His Honor that He would bless the child with modesty and sobriety.

It is narrated from Amirul Momineen (a) in a reliable tradition that ladies should be fed with bami dates after the delivery, so that the issues may tum out to be intelligent and modest.

Another tradition from the Holy Prophet (s) states that one should provide his pregnant wife with kundar (a kind of gum) for eating. A child who will get this food in his mother's womb will have a courageous heart and an intelligent mind. 1f a child is male, he will be brave and if it is female, the lower part of the body will be heavy on account of which she will be dear to her husband.

It is mentioned in a reliable tradition that when it was the time of the delivery of a woman, Imam Zainul Abideen (a) used order all ladies to leave the house, so that the glance of none should fall on the child.

It is narrated that when the Imam was given the good news of the birth of a child, he did not inquire of the child's sex; he inquired whether was born without congenital defects. If he was told that it was flawless, he used to remark:

اَلْحَمْدُ لِلّهِ الَّذِی لَمْ یَخْلُقْ مِنِّی شَیْئاً مُشَوَّهاً

Translation: All praise is for Allah, Who did not create any defective thing from my seed.

According to Imam Ja'far Sadiq (a), before cutting the umbilical cord of the child, two drops of mixture of Jaosheer⁽¹⁾in water should be poured in the right and left nostrils and Adhan in the right ear and lqamah in the left ear be recited. After this, the child will neither be afraid nor will be affected by rickets.

In another tradition, the Imam said: Tell the wet nurse or someone else to recite the lqamah in the right ear; so that it will not be afflicted with insanity.

According to Imam Muhammad Baqir (a), the palate of the child should be raised with Euphrates water and Jqamah should be recited in its ear.

It is mentioned in another traditional report that its palate should be lifted with Euphrates water and dust of the grave of Imam Husain (a) and if Euphrates water is not available, you may use rain water.

It is narrated from Amirul Momineen (a) that raise the uvula of your

children with dates, because the Messenger of Allah (s) raised the palate of Hasan and Husain (a) in this way only.

The Messenger of Allah (s) said that the children in whose right ear Adhan is recited and Iqamah is recited in the left ear; they would remain safe from the mischief of Satan.

It is clear from the traditional report of the birth ofrmam Husain (a) that as soon as the child is born, it is detestable to wrap him up in a yellow cloth and it is recommended to wrap him up in a white cloth.

It is narrated from Imam Ja'far Sadiq (a) that you must raise the uvula of the child with dust from the grave of Imam Husain (a) as it would keep him secure from many ills.

It is narrated that Imam Ja'far Sadiq (a) congratulated in the following words a person, whom the Almighty Allah had bestowed a male child:

رَزَقَكَ اللَّهُ شُكْرَ الْوَاهِبِ، وَبَارَكَ لَكَ فِي الْمَوْهُوبِ، وَبَلَّغَ بِهِ أَشُدَّهُ، وَرَزَقَكَ بِرَّهُ.

Translation: May Allah grant you the good sense of thanking the giver of the bounty and may He give increase in whatever is bestowed to you and that He may convey him to the full strength and that you may have the fortune to see his goodness.

Many other traditions are narrated from Imam Hasan (a) of the same connotation.

Ibne Idris (r) has narrated from Imam Ja'far Sadiq (a) in the book of Sirrul Abrar that when a woman faces some problem in the delivery; write the following verses on deer hide, wrap it up and tie it to her right thigh and untie it immediately after the delivery:

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. (كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ) (يَوْمَ يَرَوْنَهُ كَأَنَّهُمْ لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا) (إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا).

Translation: In the name of Allah, the Beneficent, the Merciful. On the day that they shall see what they are promised they shall be as if they had not tarried save an hour of the day. On the day that they see it, it will be as though they had not tarried but the latter part of a day or the early part of it. When a woman of lmran said: My Lord! surely I vow to Thee what is in my womb.

The author of Tibbul Aimma has narrated that a person came to Imam Muhammad Baqir (a) and said that his wife was on the verge of death due to her

labor pains. The Imam said: Recite the following supplication on her:

(فَأَجَاءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ، قَالَتْ يَا لَيْتَنِي مِتُّ قَبْلَ هَذَا وَكُنْتُ نَسْيًا مَنْسِيًّا. فَنَادَاهَا مِنْ تَحْتِهَا أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا. وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا).

Translation: And the throes (of childbirth) compelled her to betake herself to the trunk of a palm tree. She said: Oh, would that I had died before this, and had been a thing quite forgotten! Then (the child) called out to her from beneath her: Grieve not, surely your Lord has made a stream to flow beneath you; And shake towards you the trunk of the palm tree, it will drop on you fresh ripe dates.

And recite in a loud voice:

(وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا، وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ).

Translation: And Allah has brought you forth from the wombs of your mothers - you did not know anything - and He gave you hearing and sight and hearts that you may give thanks.

When you recite this, if Allah wills, she will get relief immediately.

Through another chain of narrators, it is narrated from the same Imam that if the delivery becomes difficult the following verses should be written with musk and saffron on a pure vessel, washed in well water and administered to that lady and sprinkle some water on her belly. It is as follows:

(كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ، بَلَاغٌ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ).

(كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا).

Translation: On the day that they shall see what they are promised; they shall be as if they had not tarried, save an hour of the day. A sufficient exposition! Shall then any be destroyed save the transgressing people? On the day that they see it, it will be as though they had not tarried, but the latter part of a day or the early part of it.

It is narrated from Imam Ja' far Sadiq (a) that the following verses should be written for the pregnant woman on a paper in the beginning of delivery and wrap it with something without tying a knot and tie it on the thigh of the woman; she will definitely not experience labor pains. But it should be untied soon after the delivery without the least delay. The verses are as follows:

(أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ. وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُمْ مُظْلِمُونَ. وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ. وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّى عَادَ كَالْعُرْجُونِ الْقَدِيمِ. لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ. وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ. وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ. وَإِنْ نَشَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ وَلَا هُمْ يُنْقَذُونَ. إِلَّا رَحْمَةً مِنَّا وَمَتَاعًا إِلَى حِينٍ. وَنُفِخَ فِي الصُّورِ فَإِذَا هُمْ مِنَ الْأَجْدَاثِ إِلَى رَبِّهِمْ يَنْسِلُونَ.)

Translation: Do not those, who disbelieve see that the heavens and the earth were closed up, but We have opened them; and We have made of water everything living, will they not then believe? And a sign to them is the night: We draw forth from it the day, then lo! they are in the dark; And the sun runs on to a term appointed for it; that is the ordinance of the Mighty, the Knowing. And (as for) the moon, We have ordained for it stages, till it becomes again as an old dry palm branch. Neither is it allowable to the sun that it should overtake the moon, nor can the night outstrip the day; and all float on in a sphere. And a sign to them is that We bear their offspring in the laden ship. And We have created for them the like of it, what they will ride on. And if We please, We can drown them, then there shall be no succorer for them, nor shall they be rescued, But (by) mercy from Us and for enjoyment till a time. And the trumpet shall be blown, when lo! from their graves they shall hasten on to their Lord.

The following verses should be written on the other side of the paper:

(كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ، بَلَاغٌ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ.)

(كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا.)

Translation: On the day that they shall see what they are promised they shall be as if they had not tarried save an hour of the day. A sufficient exposition! Shall then any be destroyed save the transgressing people?⁽¹⁾On the day that they see it, it will be as though they had not tarried, but the latter part of a day or the early part of it.

According to Imam Muhammad Baqir (a), the best names for the child are those that convey submission of God, like Abdullah and also the names of prophets and names of Ahle Bayt (a).

According to the tradition of Imam Ali (a), a child should be named when it is still in the womb, for if the child dies due to miscarriage, it will ask its parents on Judgment Day why he was not given a name. The Holy Prophet (s) named Lady Fatima's child as Mohsin while he was still in his mother's womb and who died after a few days of the Prophet's passing away while still in womb on account of a door falling on Lady Fatima when her house was burnt.

It is narrated from Imam Musa Kazim (a) that the first favor that a father can do to his child is that he should give him a good name.

It is narrated from the Holy Prophet (s) that: If one has four children, and he does not name even one of them after me, he has done injustice to me.

It is narrated from Imam Musa Kazim (a) that if one of the following names is kept in the family, there will be no poverty- Muhammad, Ahmed, Ali, Hasan, Husain, Ja'far, Talib, Abdullah and Fatima.

It is mentioned in reliable traditions that a person came to the Messenger of Allah (s) and said: A son is born to me, what should I name him as? He replied: In my view, Hamza is a nice name; name him as such.

According to Jabir, he accompanied Imam Muhammad Baqir (a) to the house of a person. A boy came out of the house and the Imam asked him his name. The boy answered, Muhammad; and when he was asked his agnomen (Kunniyat), he said, Abu Ali. At that time the Imam said that the boy has made himself safe from the mischief of Satan. When the Satan hears anyone calling:

0 Muhammad or O Ali, he melts like gilt melts in furnace. And when he hears the names of the Ahle Bayt's enemies being called, he is happy.

According to another tradition, a person told Imam Ja'far Sadiq (a) that God has blessed him with son. The Imam congratulated him and when he was told that the boy's name was Muhammad, he bowed down saying "Muhammad, Muhammad". He neared touching the ground in this process and said that he, his offspring, his parents and wives were ready to sacrifice over the Holy Prophet (s). He further said that when he had kept such a name, he should not scold or hurt (abuse) his child. When a child of the name of Muhammad is in any house, it is daily visited by angels.

It is mentioned in many traditions that the Messenger of Allah (s) forbid naming children as Hakam, Hakeem, Khalid and Maalik and also said that the most hateful names in view of God are the following: Harith, Maalik, Khalid. And he advised against four agnomens (Kunniyat): Abu Isa, Abul Hakam, Abu Maalik and Abul Qasim. The last is prohibited when both name and agnomen is same as that of the Messenger of Allah (s).

It is mentioned in tradition that the name of Yasin should not be kept as it

was particularly meant for the Holy Prophet (s). And it is narrated from the Holy Prophet (s) that if a group had the people of the following names; Muhammad, Ahmed, Mahmud and Hamid, then their advice will be the best. It is stated that if a child is named Muhammad, he should be given due respect, given a place in a gathering and should not be scolded or hurt (or abused). He further stated that if one in the family is named after the Prophets, an angel will be appointed to pray for the piety of the child.

According to Fiqhatur Reza, the child should be named within seven days of birth. It is obligatory or emphasized recommendation to bathe a child after the birth with this intention that one is bathing the child for proximity to God. First his head should be washed followed by his right and left sides. In view of some scholars, this bath is obligatory.

9. Etiquette of Aqiqa and tonsuring

A person, who is capable, should perfonn Aqiqa for his child as it is strongly recommended and according to some scholars, it is compulsory. It is advisable to have Aqiqa on the seventh day of birth and if it is not possible, then it can be done by the father of the child as this recommended ritual can performed till the child reaches puberty. If it is not perfonned till puberty by the father, then the child becomes responsible for carrying out this ritual from his reaching adulthood till the end of bis days.

It is mentioned in many traditions that it is obligatory for the person to whom a son is born, to perform the Aqiqa.

It is mentioned in many traditions that a child, whose Aqiqa is not performed, is at a risk of death and different kinds of calamities.

According to Imam Ja'far Sadiq (a), Aqiqa is compulsory for both, the rich and the poor, but a poor man can perfonn when possible and if he cannot perform at al he is not responsible. And if a child's Aqiqa has not been performed till sacrifice (of a lamb), then the first sacrifice will be done in his name and considered in lieu of Aqiqa.

According to another tradition, people complained to Imam Ja'far Sadiq (a) that even after searching they were unable to find a sheep for Aqiqa. They asked whether they could give in charity the total cost of sheep instead. The Imamasked them to wait and said that if they searched more, they would get the animal, as God like the giving of food after sacrifice.

People asked if they have to do the Aqiqa of the child, who died on the seventh day, the Imam answered that they should not do if the child died before Noon Prayer, but perfonn if the child died after Noon Prayer.

According to an authentic tradition from Umar lbne Ziyad, he told Imam Ja'far Sadiq (a) that he was not sure if his father had performed his Aqiqa. The Imam asked him to perform his own Aqiqa. So Umar did it in his old age.

A reliable tradition from the Imam states that a child's name should be kept on the seventh day after his birth and also his Aqiqa performed and the child's head should be shaved and silver equal in weight to the shaven hair should be given in charity. One leg of the sheep should be sent to the midwife, who helped in the delivery and the remaining meat should be distributed among other people and given in charity.

In another trustworthy tradition, he said that when a child is born to you, on the seventh day sacrifice a sheep or camel and name the child; tonsure his head and give in charity gold or silver of equal weight of the hair.

It is mentioned in another tradition that you must give a fourth share of the sheep to the midwife and if the child is born without a midwife, you should give it to the mother; she can give to whoever she likes; the rest may be fed to at least ten Muslims and the more the better. Do not eat from the Aqiqa mutton yourself. If the midwife is Jew or non-Muslim, give her 25 percent of the cost of the sheep.

It is mentioned in a tradition that the share of the midwife is one-third. It is well known among scholars thatAqiqa should be with a camel, a sheep or goat. If it is a camel it should be five years old or more. If it is a goat it should be more than a year. If it is a sheep it should be six months old. It is better if it is seven months old. But it is necessary that the Aqiqa animal should not e castrated or have a defect; but it is narrated from Imam Muhammad Baqir (a) in a reliable tradition that Aqiqa is not a sacrifice; any kind of animal will do; but it is better if it is flawless and fat.

According to Imam Ali lbne Musa Reza (a), the Holy Prophet (s), at the birth of Hasan and Husain recited Adhan in their ears on the first day and Lady Fatima (s.a.) performed the Aqiqa on the seventh day and gave the mid-wife a leg of the sheep and a gold coin.

It is popular among Shia scholars that it is recommended to have a male animal sacrificed for a son and a female for a daughter. According to the author, however, the male is best for both. According to many reliable traditions, female animal is good for both, a son or a daughter.

It is recommended that parents should not eat from Aqiqa mutton. It is better that they should also not eat dishes prepared from this meat.

It is recommended that in an Aqiqa the animal's bones should not be broken and the meat should be detached from the joints.

Jt is recommended to distribute the meat cooked or uncooked and the best way of cooking is by boiling the meat in salt and water. But distribution of uncooked meat also does not matter. If the animal for sacrifice is not available, then it is no use to give the total cost of the sacrificial animal in charity; in this situation one should be patient. There is no condition that the meat should be given to the needy only, but it is advisable to give meat to the wealthy too.

It is a popular that first of all it is recommended to tonsure the head and to perform Aqiqa later and according to another tradition, tonsuring the head, performing Aqiqa, measuring silver or gold equal to the shaven hair and giving that silver or gold in charity should be done at the same place and at the same time. It is recommended to tonsure the whole head without leaving a single hair.

In another tradition, it is stated that a child with a plait was brought to the Holy Prophet (s) that he may pray for it. The Holy Prophet (s) refused and asked his plait to be shaved off.

lt is mentioned in a tradition that the Messenger of Allah (s) had left two hair on the left side of the head of Hasan and Husain (a) at the time of tonsuring them. According to one report they were left in the middle of head. It is possible that this was only restricted to them or that it is detestable to shave them in this manner only the first time.

It is mentioned in another tradition that it is recommended to rub saffron on the head after it is tonsured.

Many reliable traditions prohibit the rubbing of the animal's blood on child's head as it is a custom of the period oflgnorance (Jahiliyya).

A reliable tradition states that Imam Ja'far Sadiq (a) used to recite the following prayer while Aqiqa animal was sacrificed:

بِسْمِ اللَّهِ وَبِاللَّهِ. اللَّهُمَّ عَقِيقَةً عَنْ فُلَانٍ.

Translation: I begin with the name of Allah and with reliance on him.O Allah, thisAqiqa is of(takethe name of the child).

لَحْمَهَا بِلَحْمِهِ، وَدَمَهَا بِدَمِهِ، وَعَظْمَهَا بِعَظْمِهِ. اللَّهُمَّ اجْعَلْهَا وِقَاءً لَهُمْ. بِاللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ السَّلَامُ.

Translation: This meat is instead of his meat, this blood is instead of his blood and these bones are instead of his bones. O Allah, through Muhammad (s) and Aale Muhammad (a) consider this Aqiqa instead of the child.

If it is female, the middle portion of the supplication should be recited as follows:

لَحْمُهَا بِلَحْمِهَا، وَدَمُهَا بِدَمِهَا، وَعَظْمُهَا بِعَظْمِهَا.

Translation: This flesh is instead of her flesh, this blood is instead of her blood and these bones are instead of her bones.

In another authentic tradition, he has stated the following supplication to be recited:

بِسْمِ اللَّهِ وَبِاللَّهِ، الْحَمْدُ لِلَّهِ وَاللَّهُ أَكْبَرُ، إِيمَانًا بِاللَّهِ، وَصَلَّى اللَّهُ عَلَى رَسُولِ اللَّهِ، وَالْعِصْمَةَ لِأَمْرِهِ، وَالشُّكْرَ لِرِزْقِهِ، وَالْمَعْرِفَةَ بِفَضْلِهِ عَلَيْنَا أَهْلَ الْبَيْتِ.

Translation: I begin with the name of Allah. I rely on Allah. All praise is for Allah. Allah is the greatest. We believe in Allah, commend the Messenger of Allah, seek shelter with Him, and thank Him for the sustenance He gives us and for the recognition of the superiority of the Ahl al-Bayt.

He said in another trustworthy tradition that the following supplication should be recited:

اللَّهُمَّ إِنَّكَ وَهَبْتَ لَنَا ذَكَرًا وَأَنْتَ أَعْلَمُ بِمَا وَهَبْتَ، وَمِنْكَ مَا أَعْطَيْتَ، وَكُلُّ مَا صَنَعْنَا فَاقْبَلْهُ مِنَّا عَلَى سُنَّتِكَ وَسُنَّةِ نَبِيِّكَ وَرَسُولِكَ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، وَأَخْسِئْ عَنَّا الشَّيْطَانَ الرَّجِيمَ. لَكَ سَفَكْتُ الدِّمَاءَ لَا شَرِيكَ لَكَ، وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. اللَّهُمَّ لَحْمَهَا بِلَحْمِهِ، وَدَمَهَا بِدَمِهِ، وَعَظْمَهَا بِعَظْمِهِ، وَشَعْرَهَا بِشَعْرِهِ، وَجِلْدَهَا بِجِلْدِهِ. اللَّهُمَّ اجْعَلْهَا وِقَاءً لِفُلَانِ بْنِ فُلَانٍ.

Translation: O Allah You have blessed us with a son and You are aware of what caliber he is. Whatever You have blessed us with and whatever You have done for us is by Yourself.O Allah, accept this from us; it is in accordance with Thy practice and the practice of Thy Prophet and keep Satan away from us. 0 Thou, Who has no partner! Only for Thy goodwill am I offering this blood. All praise is for Allah, Who is the creator of the Universe.O Allah this meat is instead of his meat and this blood is instead of his blood and these bones are instead of his bones and these hair are instead of his hair and this skin is instead of his skin. O Allah, accept this as the sacrifice of so and so, son of so and so (name of the son and the father); and if it is a girl, the first part of the prayer is enough.

He said in another tradition that the following supplication must be recited:

(يَا قَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ. إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا مُسْلِمًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ. إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ، لَا شَرِيكَ لَهُ، وَبِذَلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ.)

أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ. اللَّهُمَّ لَكَ وَإِلَيْكَ، بِسْمِ اللَّهِ وَبِاللَّهِ، اللَّهُ أَكْبَرُ. اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَتَقَبَّلْ مِنْ فُلَانٍ.

Translation: 0 people, indeed I see what you associate with. Indeed I turn my face to the originator of the heavens and the earth, the upright and a Muslim and I am not from the polytheists. Surely my prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds, No associate has He; and this am I commanded, and I am the first of those, who submit. O Allah, from You and for You. In the name of Allah and by Allah and Allah is the greatest. O Allah bless Muhammad and the progeny of Muhammad and accept from so and so.

10. Circumcision of boys and girls and rules of piercing the ears

It is emphasized recommendation to circumcise a boy on the seventh day after birth. To do it on eighth day or before puberty is also recommended. Some say that it is obligatory on the guardian to get in done when the boy is approaching the age of puberty.

Circumcision of girls is also obligatory and it is recommended that the excess skin should be cut off a little and not in excess.

The right ear of boys should be pierced and the upper part of the left ear should be pierced.

It is mentioned in a reliable tradition from Imam Ja'far Sadiq (a) that the body will become handsome and improve weight after circumcision within the seven days after his birth. The earth dislikes the urine of one, who is not circumcised.

In a correct tradition, he has stated that it is recommended to circumcise the boy and to pierce his ear on the seventh day.

It is stated from the Holy Prophet (s) that the earth remains impure for forty days by the urine of a person, who is not circumcised.

He has mentioned in another tradition that the earth pleads to the Almighty Allah due to his urine.

It is mentioned in a reliable tradition from Imam Musa Kazim (a) that it is recommended to circumcise a boy on the seventh day after his birth, but there is no harm if it is done later.

According to Imam Ali (a), one should get circumcised even at the age of

eighty if he has professed Islam.

It is mentioned in many traditions that circumcision of males is recommended and circumcision of females is not recommended; due to circumcision a woman earns respect of her husband; then what more does she want?

It is narrated from Amirul Momineen (a) in a report that girls should be circumcised after the age of seven years.

It is mentioned in a reliable tradition that one of the ladies, who had migrated with the Messenger of Allah (s), came to him; she was named Umme Habiba and she used to perfonn circumcision of ladies. The Holy Prophet (s) asked:0 Umme Habiba, do you still practice what you did before? She replied: I still do it, but if you prohibit, I will leave it. His Eminence said: Don't leave it. It is lawful. On the contrary, I will explain to you what you should do. When you perform circumcision of ladies, you must only cut off a little bit of flesh as it makes the face radiant, the complexion improves and she earn more respect in the view of her husband. Then her sister, Umme Atiyyah arrived, who was a beautician. The Messenger of Allah (s) said; Do not wipe the faces of women with cloth, as it leads to loss of their natural beauty and do not add artificial hair to the real hair.

It is narrated from Imam Ja'far Sadiq (a) that at the time of circumcision, the following supplication should be recited:

اللَّهُمَّ هَذِهِ عَقِيقَةٌ عَنْ فُلَانٍ، عَلَى سُنَّتِكَ وَسُنَّةِ نَبِيِّكَ صَلَوَاتُكَ عَلَيْهِ وَآلِهِ، عَزْمَةً لَكَ وَلَدَيْكَ بِمَشِيئَتِكَ وَبِإِرَادَتِكَ، وَقَضَاءً لِأَمْرٍ أَرَدْتَهُ وَقَضَاءَ حَتْمٍ قَدَّرْتَهُ، وَأَمْرٍ أَنْفَذْتَهُ كَمَا انْحَازَ الْحَدِيدُ عَنْ خِنَاقِهِ وَجِحَامِهِ، بِأَمْرٍ أَنْتَ أَعْرَفُ بِهِ مِنِّي. اللَّهُمَّ فَطَهِّرْهُ مِنَ الذُّنُوبِ، وَزِدْ فِي عُمُرِهِ، وَادْفَعِ الْآفَاتِ عَنْ بَدَنِهِ، وَالْأَوْجَاعَ عَنْ جَسَدِهِ، وَزِدْهُ مِنَ الْغِنَى، وَادْفَعْ عَنْهُ الْفَقْرَ، فَإِنَّكَ تَعْلَمُ وَلَا نَعْلَمُ.

Translation: O Allah! This is Your practice and that of Your Prophet on whom and on whose progeny, You shower Your blessings. We follow You and Your Prophet, which is in accordance with Your will, intention and the affair about which You had willed and decided and commanded according to which You have made him taste the temperature of iron in the performance of circumcision and vivisection the suitability of which You are more aware than us.O Allah clean him of his sins, lengthen his age, alleviate all his bodily pains, make him healthy, grant him more wealth, and let him not suffer from poverty for You have knowledge, whereas we do not have.

Even if the circumcision is perfonned near the age of puberty, the above

supplication should be recited as the heat of the iron is dispelled by it.

It is narrated from Husain Ibne KhaIid that someone asked Imam Ali Reza (a) in what way congratulations should be offered on the birth of child. He replied: When Imam Hasan (a) was born, Jibraeel came to the Holy Prophet (s) to offer congratulations on the seventh day and brought instructions that he should be named, his head shaved and his ears pierced.

In the same way, upon the birth of Imam Husain (a) also, Jibraeel arrived on the seventh day and brought the same orders. Two strands of hair were left unshaved on the left side and the lobe of the right ear and the upper part of his left ear was pierced.

It is narrated from the Imam of the Time (a) that the boy should be circumcised again if the foreskin of the genital organ has developed after the first circumcision and covered the front portion of the organ. The earth complains to God for forty days when a person, whose organ is covered with foreskin, urinates upon it.

It is narrated from Imam Ja'far Sadiq (a) that one cannot be a prayer leader or give evidence if he is not circumcised, without any strong reason, neither is the prayer on his death permissible. The only acceptable strong reason is danger to life in case of circumcision.

In another tradition, it is narrated that the first female to be circumcised was Lady Hajra, mother of Prophet Ismail (a) as Lady Sarah, mother of Prophet Ishaq (a), had circumcised her in anger; but it increased the beauty of Lady Hajra and from that day started the practice of female circumcision.

11. Manners of feeding and upbringing children and consideration of their rights

We should know that a child should be nursed for not more than two years and Shia scholars do not think it correct to nurse a child for more than two years, except when there is some disease or dangerous situation, and the feeding period should not be less than 21 months unless there is some compulsion as the non-availability to pay the wet-nurse, or the mother's milk has dried in the process of feeding or she suffers from some dangerous disease. According to some Shia scholars, it is obligatory on a mother to feed the baby the moment the milk is filled in her breast; otherwise the child will die, or even if it survives, it will be weak.

It is narrated from Amirul Momineen (a) that the best thing for a child is the breast milk of its mother.

It is mentioned in another tradition that Imam Ja'far Sadiq (a) saw lshaq's

mother feeding her child. Imam (a) told her not to feed with one breast; but both the breasts, as one is in lieu of food and the other in lieu of water and he also stated that feeding the child for less than 21 months is cruelty on the part of the mother on the child.

It is narrated from the Imam in another tradition that the wet nurse should be kept under vigilance to feed the child properly. The wet nurse can be a Jew or a Christian. In case she takes the child home, she should be prohibited to commit any act forbidden in Islam, but allowed in their religion, like drinking wine, eating pork etc. It is prohibited to feed the child with any woman's milk, who gives birth to a child by committing fornication.

It is mentioned in some traditions that if a slave girl commits fornication and then gives birth to a child, if the owner of the slave girl makes her lawful for the man with whom she has fornicated, her milk can be fed to the child. And the free woman, who committed fornication through choice and from which milk was produced; there is prohibition for that milk in traditions.

The Messenger of Allah (s) has also prohibited the milk of a woman, who is foolish or one, who has some defect in the eye, as breast milk affects the child.

According to Imam Ali (a), one should find a feeding woman, who is both: good looking and of good character; because when the milk enters the child's body, he resembles his feeding woman both, in looks and character.

It is narrated from Imam Ja'far Sadiq (a) that allow your child to play for seven years and then train and educate him for the next seven years; if he is well behaved, you should make further efforts to train him; if not, you should know that no good can be expected from him.

In another tradition, he stated that a child should be allowed to play for seven years and teach him reading writing in the next seven years and during the third seven years teach him about religion and religious law.

It is narrated from AmiruI Momineen (a) that the first seven years should be spent in physical upbringing and in the next seven years he should be taught morals and manners and then he should be entrusted with work in the next seven years and supervised how he completes those jobs.

He also said: The height of the child grows till twenty-three years and his intellect grows till twenty-five years.

In another tradition, he stated that when a child reaches the age of six, he should not be allowed to sleep with another child of the same age on the same bed.

In another tradition, it is stated that a boy and a girl reaching the age of ten should sleep on different beds.

According to Imam Ja'far Sadiq (a), children should be taught traditions as soon as possible, so that the opponents may not lead them astray.

It is mentioned in authentic traditions that you must teach your children love for Amirul Momineen (a); if they do not accept, you should investigate about their mothers, because non-acceptance of the love of Ali (a) is a sign of illegitimate birth.

Imam Ja'far Sadiq (a) said that one, who possesses love of Ahle Bayt (a) in his heart should pray in excess for his mother as she has not been dishonest with the right of his father.

It is narrated from the Messenger of Allah (s) that the right of the son on his father is that he should give him a good name; he should given nice education and training and as far as possible, he should teach him a noble profession.

According to another tradition, Sakooni presented himself before Imam Ja'far Sadiq (a) and said that he was badly hurt. When Imam inquired into the case, Sakooni said that God had given him a daughter. The Imam told Sakooni that there was no need for him to be hurt as the earth was ready to bear her burden and God was ready to provide her with food and not a single moment from his life would be given to the child and she would not even eat a single grain of food that was reserved for him. When the Imam asked him what name he had given to the child, he replied, Fatima, at which the Imam sighed twice and keeping his hand on the forehead told Sakooni that the Holy Prophet (s) had made the parents responsible for certain rights of the child. The Holy Prophet (s) had said that if the child is a son, the father is responsible for keeping a beautiful and pious feeding woman for the child and for giving him a good name, for educating him in the Quran, for circumcising him and to make him learn swimming. If the child was a daughter, it is the responsibility of mother to appoint a good feeding woman for her, to give her a good name, to make her learn Surab Nur and to keep her from reciting Surah Yusuf, not to keep her on the floor of the house and to get her married as soon as possible. The Imam told Sakooni that if he has named his daughter Fatima, he should not be rude and harsh to her or abuse her in any other way.

It is narrated from Amirul Momineen (a) that the Messenger of Allah (s) said: Teach your sons swimming and archery.

Imam Musa Kazim (a) said that if a child is naughty and bad mannered, it should be understood that he will grow up to be wise and serious.

According to a tradition from the Holy Prophet (s), some parents were punished by God for being disinherited by their children; i.e., the children can disinherit their parents, in the same manner as parents can disinherit children, and the Holy Prophet (s) also said that may God have mercy on those parents, who help their children in good deeds and make them pious.

According to Imam Ja'far Sadiq (a), the Holy Prophet (s) said that a person, who helps his children with good deeds is blessed by the Almighty God. The reporter asked how help could be rendered? The Holy Prophet (s) said that the parents should show their children simple work and congratulate them on completion of the work so that they may be encouraged and refrain from allotting difficult tasks to children and as far as possible, should not burden the children and deal with them without anger and embarrassment.

According to another tradition, a person asked Imam Ja'far Sadiq (a) with whom he should do a good tum. Imam (a) said: With your parents. He said: They are no more. He said: Do good to your children.

According to another tradition, the Holy Prophet (s), said that you must love and be kind to your children and fulfill the promise you make to them; because in their view, you are the provider of their sustenance.

Imam Musa Kazim (a) said that God is not as infuriated on anything as He is infuriated on the injustice committed on women and children.

According to a tradition from the Holy Prophet (s), a person, who kisses his child, will have a good act recorded in his scroll of deeds by God and a person, who makes his child happy and makes him recite Quran, on Judgment Day, parents of the child will be called and clothed in two heavenly robes that the light emanating from them will brighten the faces of inhabitants of heaven.

In another tradition, a person came to the Holy Prophet (s) and said that he has never kissed his children. When he went away His Eminence said: In my view, he is an inmate of Hell.

The Holy Prophet (s) said in another tradition that a person having a child should play with him like children.

Imam Ja'far Sadiq (a) said that Allah has mercy on one, who is more fond of his children.

Another tradition states that the Holy Prophet (s) noticed a person, who had two sons. The person used to kiss only one son. The Holy Prophet (s) asked him why he was not kind to both his sons? One should remember that one child should not be given preference over other children, except when one of them has more knowledge or righteousness.

According to a reliable tradition from Imam Ja'far Sadiq (a), when the child is of three years, he should be made to recite: There is no god, except Allah. (Laa i/aaha i/lal-laah) seven times and when the child is of 3 years 7 months and 20 days, he should be made to recite Muhammad is the Messenger of Allah (Muhammadur Rasoolullaah) and when he reaches the age of four years, he should be made to recite: May Allah bless Muhammad and his progeny (Salla/-Jaahu Muhammadin wa aalihi) seven times and when the child is five years, he should learn to prostrate before God. When the child reaches the age of six, he should be made to learn ablution and prayers and at the age of seven he should know the prayers completely and should be punished for not performing ablution or prayers. The result being, that when the child knows ablution and prayers completely, God forgives his parents.

It is mentioned in another tradition that Amirul Momineen (a) prohibited arming the children with weapons, lest someone is caused harm through them.

He said in another reliable tradition that before sending them to bed, the hands, legs and face of children should be washed (of dirt), otherwise Satan smells them and they are frightened during sleep and the guardian angels are also troubled.

According to the Holy Prophet (s), a person who brings gifts for his wife and children, gets the reward of providing beggars with charity and handing it over personally to them. 1t is advisable, that whatever is brought, should be given first to the daughter then to the sons. For a person, who makes the daughters happy, gets the reward of freeing an offspring of Prophet lsmail (a) from slavery and one, who makes his sons happy gets the reward of crying on account of the fear of God and one, who weeps in fear of God will enter heaven.

According to Imam Ja'far Sadiq (a), feeding children with Qawoot (a sweet dish) will increase flesh on their bodies and strengthen their bones.

He said in another tradition that they should be given pomegranate as it provides much strength and makes them matured.

In Tibbul Aaimma, lmam Ali (a) has stated that if a child cries a lot or a woman is afraid in her dreams or a person cannot sleep in the night, the following verses should be recited:

فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا 11 ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوا أَمَدًا 12 "So We prevented them from hearing in the cave/or a number of years.

Thzen We raised tlzem up tlzat We miglzt k11ow w/zic/z of the two parties was best able to compute tlze time/or which tlzey remained" (Surah Kalzf 18:11- 12)

According to a reliable tradition, when a girl reaches the age of six, she should observe Hijab (modest dress) with unrelated (na-mahram⁽¹⁾) and should not be allowed to sit in their lap.

It is mentioned in another tradition that Imam Ali Reza (a) was present in a gathering. A girl was brought there and people present there kissed that girl one after another and made her sit in their lap. When it was the turn of the Imam, he asked how old she was. They said she was five years old. The Imam sent her away without kissing her or making her sit in his lap.

It is mentioned in another tradition that the girl, who has completed six years of age, her mother should not make her sleep with her naked, as she is now regarded as matured.

It is mentioned in a tradition that when the girl is six years old, no boy should see her unclothed.

According to a reliable tradition, accursed is one, who does not provide sustenance to his children till they starve to death.

Imam Musa Kazim (a) said that the wife and children of a man are his prisoners. One, who is blessed, should provide the good things to them as well; otherwise the bounty will disappear shortly.

According to Imam Ja'far Sadiq (a), maintenance of two daughters, two sisters, two paternal aunts or two maternal aunts is enough to save a person from the fire of hel I.

According to the Holy Prophet (s), there is a special level in heaven. No one can reach that level, except three persons: (1) Just Imam (2) A person, who is kind and generous to his relatives (3) One, who bears with patience the expenditure of his wife and children and difficulties faced on account of them.

According to Imam Ja'far Sadiq (a), providing food to the following is compulsory: (I) Offspring (2) Father (3) Mother (4) Slave (5) Wife.

Children of one's offspring are also included in the term offspring (and so on through generations) and paternal grandfather and grandmother are also included among parents (and so on through generations).

12. Rights of parents on their children and obedience and respect due to them

One should remember that respecting one's parents is one of the essentials of faith and keeping them happy is the most excellent form of worship and to make them hurt on one's account or disowned by them is a major sin. The Almighty God has revealed in the Holy Quran that if one's parents are infidels and order one to become disbeliever, still one should be kind towards them, though one may not agree to become a disbeliever (obey their orders).

According to a reliable tradition, a person came to the Holy Prophet (s) and asked him for some advice. The Holy Prophet (s) said: I advise you not to regard anyone as partner with Almighty God even if people burn you; though you can say something to save your life, but your heart should have solid faith in the Oneness of God and I advise you to give due respect to parents and be kind towards them, whether they are alive or dead. So much so that even if they ask you to forgo what you have, you should obey them as their obedience is obligatory in worldly matters.

It is mentioned in another tradition that someone asked the Messenger of Allah (s) that what was the right of the father on the son. He replied: He should not mention the father by name; should not precede him while walking, should not tale a seat before the parents and he should not commit any such act that people curse and condemn his father due to that.

Imam Ja'far Sadiq (a) asked the people why they were not kind to their parents whether they were dead or alive. After the death of the parents, one should offer prayers on their behalf, keep fast for them, perform Ha.ii by proxy for them; and both, the dead parents and the child will be rewarded for these deeds. These kind deeds are on behalf of the parents and God will reward one bountifully for these.

A reliable tradition states that a man came to the Holy Prophet (s) and asked him to whom should he render kindness. The Prophet (s) asked him to be kind with his mother. Thrice he put the same question to the Holy Prophet (s) and thrice he got the same answer. When he asked the fourth time, he was asked to be kind to the father.

According to another tradition, a person came to the Holy Prophet (s) and said that he liked to go on Jihad very much. The Prophet (s) answered that he should go on Jihad for Almighty and if he dies during it, he would be washed off aJI his sins as though he had just been born. The man told the Holy Prophet (s) that his parents were very old and were attached to him and could not bear his separation. The Holy Prophet (s) asked him to remain with his parents and,

taking an oath on the Almighty in whose power lay his life, the Holy Prophet (s) said that the nearness of the parents for a night for the man was better than a year of Jihad for the Almighty God.

Imam Muhammad Baqir (a) said that no one can recompense the rights of parents, except in case the father is a slave and the son purchases him and emancipates him; or if he is indebted and the son repays his debt.

In another tradition, the Imam has stated that at times children are kind to their parents while they are alive, but after their death, they forget to pay back their debts or pray for their salvation and this makes the Almighty God disinherit the children of their parents. And at times it happens that the child is disinherited of his parents during their lifetime, but after their death he pays back their debts and prays for the forgiveness and on account of this, God considers him among those who are kind to their parents.

According to another tradition, the Imam has said that there are three things, which are not prohibited by God in any way: (I) Retuming a thing of which you were given responsibility, whether the thing is good or bad. (2) Fulfilling one's promise regardless of its being with good or bad people (3) Obedience of parents, whether they are good or bad.

He said in another tradition that the least disobedience of the parents is to utter the word of 'Uff' to them. He said: On Judgment Day, a curtain will be lifted from Paradise and fragrance of Paradise will be perceived everyone upto the distance of five hundred years, except one, who has displeased his parents.

He said in another tradition that Almighty Allah will not accept any prayers of one, who looks upon his parents in anger, even when they are being oppressive to him.

He said in another tradition that glaring sharply at parents is also included in disobedience.

In another tradition from Imam Muhammad Baqir (a), it is stated that the Imam's father saw a person walking on the road. His son was walking along with him supporting himself against the hand of his father. The Imam never spoke to him as long as he was alive.

Imam Ja'far Sadiq (a) has asked one to be kind to one's parents that one's children may in tum be kind to him and that one should not ignore the veil of other women so that people may not ignore the veil of your household. He also said that whosoever desires God to ease the pain of death, then it is compulsory on him to be considerate to relatives and kind to parents, for on account of these deeds, God eases the difficult time of death and keeps one safe from difficulties during lifetime.

It is narrated from Imam Muhammad Baqir (a) that a believer, in whom four qualities gather, will gel the highest level of Paradise by Allah: He provides shelter and becomes a guardian to an orphan; secondly, he has mercy on a person in need; thirdly, one, who bears the expenses of the parents and who behaves nicely with them and never angers them; he helps his slave and does not act harshly with him and helps him in whatever he entrusts to him and does not order him to do what is beyond his capacity.

According to a reliable tradition from Imam Ja'far Sadiq (a), three prayers and three curses are definitely heard: 1. Prayers of parents for their pious offspring and curses of parents for their disobedient offspring. 2. Curse for the cruel and prayers of the innocent for one, who takes revenge on the cruel person in justification of the innocent. 3. The prayers of the believer for a believer, who shares his wealth with the former for the sake of Ahle Bayt and curse of the believer for a believer who, inspite of having ability, did not oblige the request of believer.

According to the Holy Prophet (s), a pious offspring, who looks towards his parents with kindness and love, is rewarded for every look of his with the reward of an accepted deed. When the people asked the Holy Prophet (s) whether he will be rewarded even if he looks a hundred times towards his parents in that manner, the Holy Prophet (s) replied that the greatness and generosity of God is larger than his deeds.

In another tradition, the Holy Prophet (s) has stated that looking towards the faces of four persons is equal to supplication: (1) the just Imam (2) the scholar (3) the parents (4) the believer brother, whom he likes for the sake of God.

He also stated that one is punished for three sins very soon in this world only: (1) disobeying parents (2) cruelty to creatures of God (3) thanklessness to God and His creatures.

It is mentioned in another tradition from Imam Muhammad Baqir (a) that there was a pious man in Bani Israel, named Jarih. He was always engrossed in worship in his hermitage. One day, his mother came and called him out. He did not reply as he was engrossed in prayers. She called out the second and the third time, but he remained engrossed in his prayers. His mother said: I beg the God of Bani Israel to punish you for this sin. The following day a woman of loose morals came to his hermitage and gave birth to a child and spread the rumor that it was the child of Jarih through fornication. There was a scandal in the whole country that though he advocated piety, he himself indulged in fornication. The ruler condemned him to the gallows. His mother arrived there lamenting. Jarih said: Keep quiet! This happened only because of your curse. When people heard

this, they inquired about the matter. The worshipper narrated the whole story. They asked how it can be verified? He replied: Bring the child and ask him only. When they brought the child and asked him from whose seed he was born; the child spoke up by the command of God and said: From the seed of so and so shepherd of so and so person.

As a result of this testimony that worshipper was saved from the gallows and he swore that he will never give up service to his mother.

In other words, so numerous are traditions regarding parents that it is not at all possible to compile them in one place.

Chapter Five: Etiquette of brushing teeth, combing, trimming nails and shaving the head

1. Advantages of brushing teeth

According to many reliable traditions from Imam Ja'far Sadiq (a), brushing teeth is the practice (sunnat) of all Prophets. The Holy Prophet (s) used to say that Jibraeel emphasized so much on brushing the teeth that he dreaded that his teeth would wear off or fall.

In another tradition, he said that Jibraeel emphasized so much on brushing the teeth that I expected that it would become obligatory on my followers.

Imam Ja'far Sadiq (a) said that there are twelve advantages of brushing teeth: (I) it is the practice of prophets (2) cleans the mouth (3) improves eyesight (4) earns God's pleasure (5) removes phlegm (6) increases memory (7) teeth are whitened (8) reward of good deeds increases manifold (9) stops weakness and falling of teeth (] 0) strengthens roots of teeth (11) increases appetite in a healthy manner (12) angels are happy with all those who brush the teeth.

He said in another tradition that it improves eyesight and delays watering of eyes.

According to a tradition from the Messenger of Allah (s) he said to some people: Why do I see yellowness in the root of your teeth? Why don't you brush the teeth?

According to a tradition from Imam Ali (a), the Holy Prophet (s) had advised people to brush teeth at the time of every prayer.

According to Imam Musa Kazim (a) and Imam Ali Reza (a), among practices of the Prophet Ibrahim (a), there are five thin-gs about the upper half of the body and five about the lower part. Those concerned with head are: ( 1 ) to brush teeth (2) trimming of moustache (3) parting the hair (4) gargling (5) rinsing the nostrils.

The five things recommended about the lower part of the body are: (I) removing unwanted hair (2) circumcision (3) trimming nails (4) ritual bath after sex (5) to purify with water after urination.

According to another traditional report, the issues regarding the head are as follows: (I) trimming mustaches (2) trimming the beard (3) shaving the head (4) brushing teeth (5) picking teeth.

The issues regarding the body are as follows: ( l) removing unwanted hair (2) circumcision (3) trimming of nails (4) ritual bath after sex (5) washing with water after urination.

It is narrated from the Messenger of Allah (s) that if there was no concern about the hardship of the Ummah, 1 would have made it obligatory to brush the teeth before every obligatory prayer.

According to Imam Ja'far Sadiq (a), when one gets up for Midnight (Shah) Prayer, one should brush the teeth as an angel descends from heaven and keeps his mouth on one's mouth and whatever one is reciting; Quran, prayers or Durood, he takes it to heaven. Therefore, it is necessary that one's mouth should be smelling good.

Ali lbne Ja'far asked his brother, Imam Musa Kazim (a) whether a person, who wakes up for Midnight (Shah) Prayer, and if he is unable to brush his teeth, can he clean his teeth with only his finger? The Imam replied: He can do this if there is risk of the rising of dawn.

It is mentioned in anc:,ther tradition that two years before his passing away, Imam Ja'far Sadiq (a) had stopped brushing, because his teeth had weakened a great deal.

According to Holy Prophet (s), three things sharpen memory and cure all pains: chewing mastic (kundar), brushing teeth and reading the Quran.

It is mentioned in another tradition that there are four practices of prophets:(I) smelling perfume (2) sexual intercourse (3) brushing teeth (4) dyeing hairwith henna.

It is narrated from Imam Muhammad Baqir (a) that the holy Kaaba complained to Almighty Allah about foul smell of the disbelievers. Allah revealed to it: I will in their stead, send to you such people, who would brush their teeth with twigs. So, when the Messenger of Allah (s) got prophethood, Jibraeel brought the twig and toothpick for him.

It is mentioned in reliable tradition that a person asked Imam Ja'far Sadiq (a) about brushing teeth after ablution. The Imam said: Teeth should be brushed before ablution and if someone performs the ablution first forgetfully, he can brush the teeth later on; but he must gargle three times after brushing the teeth.

It is narrated from Amirul Momineen (a) that if a person brushes the teeth along with ablution and then stands up for prayer, an angel will come and place

the mouth upon his mouth and will record all what comes out from his mouth; and if he has not brushed the teeth, the angel will stand away and listen to the recitation.

It is narrated from the Messenger of Allah (s) that two units prayer after brushing teeth is better than seventy units of prayer, without brushing.

It is narrated from Imam Ja' far Sadiq (a) that one should gargle after brushing the teeth.

It is narrated in another tradition that the Messenger of Allah (s) used to brush the teeth from side to side.

Imam Musa Kazim (a) and Imam Ali Reza (a) said that brushing the teeth in a toilet creates mouth odor.

It is narrated from Imam Muhammad Baqir (a) that brushing teeth in the bathroom causes the teeth to fall off. He also said that you must never give up brushing of teeth, even though it might be once in three days.

2.Etiquette and advantages of shaving the head

It is narrated from Imam Musa Kazim (a) that if one gets used to three things, he is never able to give it up. (1) shaving of head (2) wearing short clothes (3) having sex with slave girls.

Imam Ja'far Sadiq (a) said that one should shave off one's head so that it may be clean and free of lice. Besides, it strengthens one's neck and enhances eyesight and the body relaxes and also said that he shaves the head every Friday.

He said in another tradition that shaving the rear part of the head removes grief.

According to a tradition from Imam Musa Kazim (a), when hair get long, the eyes get weak and dim and when the hair is trimmed, the brightness of eyes increases. (This applies to men).

It is mentioned in Fiqhalur Reza that when you go to a barber, you should sit facing the Qibla and the barber should start from the forehead and move up to the sides of the head and then continue with the rest and when the haircut begins, the following supplication must be recited:

بِسْمِ اللَّهِ وَبِاللَّهِ، وَعَلَى مِلَّةِ رَسُولِ اللَّهِ وَسُنَّتِهِ، حَنِيفًا مُسْلِمًا، وَمَا أَنَا مِنَ الْمُشْرِكِينَ. اللَّهُمَّ اجْعَلْنِي بِكُلِّ شَعْرَةٍ نُورًا سَاطِعًا يَوْمَ الْقِيَامَةِ.

Translation: In the name of Allah and in His name I trust and the practice

of Allah's Apostle I follow and I am firm upon it with sincerity and I am not from the polytheists. O Allah, instead of each strand of hair bestow effulgence to me on Judgment Day.

After the dressing, recite as follows:

اللَّهُمَّ زَيِّنِي بِالْقُدْرَةِ وَجَنِّبْنِي الرَّدَى، وَجَنِّبْ شَعْرِي وَبَشَرِي الْمَعَاصِيَ وَجَمِيعَ مَا تَكْرَهُهُ مِنِّي، فَإِنِّي لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا.

Translation: O Allah, embellish me with piety and save me from destruction. Keep my hair and face secure from sin and from all, which You dislike, because I am not capable on my profit and loss.

It is mentioned in another report that the following supplication must be recited at the beginning of hair dressing:

بِسْمِ اللَّهِ وَبِاللَّهِ، وَعَلَى سُنَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ، اللَّهُمَّ أَعْطِنِي بِكُلِّ شَعْرَةٍ نُورًا يَوْمَ الْقِيَامَةِ.

Translation: In the name of Allah and in His name I trust and the practice of Allah's Apostle I follow and I am firm upon it with sincerity and I am not from the polytheists.O Allah, instead of each strand of hair bestow effulgence to me on Judgment Day.

And recite the following after the process:

اللَّهُمَّ زَيِّنِي بِالتَّقْوَى، وَجَنِّبْنِي الرَّدَى.

Translation: O Allah embellish me with piety and save me from destruction.

3. Etiquette of maintaining hair for ladies and gents

It is not permitted for ladies to cut or shave hair without any reason; and both are recommended for males. They have a choice of either shaving them or sporting and maintaining them: that is to wash and comb them and part them from the front. However, shaving the head is best, because in the beginning of Islam, shaving of head was regarded as something very bad. And the Prophet and Imam should not do anything, which is bad in the view of people; therefore the Holy Prophet (s) used to maintain two inches long hair and he shaved them at the time of Hajj and Umrah.

1t is narrated from the Messenger of Allah (s) in a reliable tradition that one, who wishes to keep long hair, should maintain them well; otherwise he should shave them off or keep them close cropped.

It is mentioned in many traditions that people asked Imam Ja'far Sadiq (a) whether the Messenger of Allah (s) used to part his hair often? He said: The Prophet had his hair so long that this was not needed. The ends of his hair reached to his earlobes. No other prophet sported hair.

Another reliable tradition states that a person, who will not part his hair when he has kept them long, his head will be opened on Judgment Day with a cutter of fire.

It is mentioned in tradition that the Holy Prophet (s) prohibited a woman, who has physically matured to gather her hair in front or at the sides and knot them and hang them in front like men.

It is mentioned in another tradition that the Holy Prophet (s) prohibited women from braiding the hair, making bun at the forehead and making tattoos. And he said that Bani Israel women were destroyed for these last two things only. Making tattoos or sketches with henna was customary among Arab women.

It is mentioned in another tradition that people asked Imam Ja'far Sadiq (a) what was the order regarding the woman, who gets her front hair trimmed to the skin, gets them plucked, gets her facial hair plucked, or braids ribbon in the braid. The Imam said: There is no problem.

Two other traditions state that there is no harm in making an addition (something to tie a plait) from the hair of one's own hair or that of an animal, but the hair of other women should not be mixed with one's own. One should be careful to take off the addition of animal's hair from one's hair before prayer, as prayer is not allowed with it. But if it is of the hair of permissible animals, then its usage even during prayers is not prohibited.

4. Advantages of trimming the moustache

Trimming the moustache is emphasized recommeridation (sunnah). It is better to cut them sharply and according to the tradition of the Holy Prophet (s), if one allows the moustache to grow long, one is succumbing to Satan.

According to a tradition from Imam Ja'far Sadiq (a), trimming moustache decreases grief and satanic instigations and one, who does this, is also following the practice of the Holy Prophet (s).

The Messenger of Allah (s) said that it is recommended to trim the mustache till they are above the upper lip.

Imam Ja'far Sadiq (a) used to cut his moustache till the root of the hair and also stated that cutting of nails on Friday prevents dandruff from that Friday to

next.

It is mentioned in another tradition that a person asked him to teach a supplication that would increase income. The Imam said: Get your mustache and nails trimmed on Friday.

Another tradition from the same Imam states that if a person cuts his moustache and nails on Friday during which he recites the following supplication:

بِسْمِ اللَّهِ وَبِاللَّهِ، وَعَلَى سُنَّةِ مُحَمَّدٍ وَآلِ مُحَمَّدٍ.

Translation: In the name of Allah, I trust Allah and follow the practice of Muhammad and Progeny of Muhammad.

God wil1 give him the reward of freeing as many slaves from the children oflsmail as many segments there are of the nails and hair; and except the illness of death, he will not suffer from any other illness.

It is narrated from the Messenger of Allah (s) that one, who gets his mustache and nails trimmed every Wednesday and Thursday, would remain secure from the malady of teeth and eyes.

He said in another tradition that you must trim your mustache till the roots of hair and al low the beard to grow as long as would become clear from the tradition: Do not make yourself to resemble Jews and Fire worshippers (Majus).

He also said: One, who does not trim the mustache, is not from us.

5. Etiquette of beard

It should be remembered that keeping a beard of normal length is recommended. It should be neither long nor very short. But it is abominable to have one's beard longer than the length of a closed fist. It is even considered unlawful.

It is popularly accepted among scholars that except the hair on cheeks and below the lower lip, to shave the beard on both sides is unlawful; and it should preferably be cut in a manner that it does not resemble a shave.

It is narrated from Imam Ja'far Sadiq (a) the beard exceeding the length of a fist is in Hellfire.

Another tradition states that one should keep one's hand on the beard and the part of beard exceeding the fist should be cut off.

Muhammad Ibne Muslim narrates that I saw a barber dressing Imam Muhammad Baqir (a). The Imam asked him to level the beard.

It is narrated from Imam Ja'far Sadiq (a) that the Holy Prophet (s) passed by a person with a long beard. The Prophet remarked: How nice it would have been, if this man had trimmed and combed his beard. When he learnt of this, he trimmed his beard to medium length and came to meet the Prophet. The Prophet said: All of you should sport such beards.

It is mentioned in a reliable tradition that Imam Muhammad Baqir (a) used to maintain light temple hair and also shaved the hair of neck.

It is mentioned in another tradition that the Imam used to keep a thin beard and did not sport thick hair.

Ali, the son of Imam Ja'far Sadiq (a) asked his respected brother, Imam Musa Kazim (a) how one should trim a thick beard? He replied: You must trim some from the sides and some from the front.

It is mentioned in another tradition that Amirul Momineen (a) said: In the ancient age, some people used to shave their beard and twist the mustaches. The result was that the Almighty Allah transmogrified them.

A tradition from the Holy Prophet (s) states that when God accepted Adam's repentance, he prostrated for thanksgiving and while getting up, looked towards the sky and prayed for increase in his elegance. A little while later a dark and thick beard grew on his face. He had no beard before it and when he inquired from God about it, He revealed that it was an embellishment for him and his male offspring till Judgment Day.

6. The grace of white hair and prohibition of plucking them

It is narrated from Amirul Momineen (a) that before the time of Prophet Ibrahim (a) the hair and beard did not tum grey; and often if a stranger came to a group in which father and son were present, he could not distinguish between the father and the son. He had to ask which of them was the father and which was the son. Ibrahim (a) prayed: O Allah, make my hair grey, so that I may be distinguished from my sons. His beard and hair turned grey.

It is narrated from Imam Ja' far Sadiq (a) that the first one, in whose beard a strand turned grey, was Prophet Ibrahim (a). When he saw a strand of grey in his beard, he asked: O Allah, what is this? It was revealed that it was the cause of dignity of man. He said: O Allah, increase my dignity.

It is narrated from Imam Muhammad Baqir (a) that when Prophet Ibrahim (a) saw grey strands of hair in his beard, he said: That God is worthy of praise and thanks, Who made me attain this age and bestowed such grace to me that I did not disobey him even for a moment.

It is narrated from Amirul Momineen (a) that you should not pluck grey hair as it is the effulgence of Islam and the Muslim, in whose beard is present a single grey hair, there would be effulgence for him on Judgment Day.

It is narrated from Imam Ja'far Sadiq (a) that the Almighty Allah will not speak, or look with mercy or like the deeds of three kinds of persons; on the contrary, He would prepare a painful chastisement for them: (I) one, who plucks grey strands of his hair. (2) one, who masturbates (3) one, who commits anal intercourse. And it is not unlikely that the first part of this might imply that there is some bad intention in getting the grey hair plucked, as they are blessed hair.

It is mentioned in authentic tradition from Imam Ja'far Sadiq (a) that there is no harm in plucking or trimming white hair; but I prefer trimming to plucking.

From the same Imam, it is mentioned in another tradition that there is no problem in trimming or plucking.

In another tradition, Amirul Momineen (a) suggested trimming of white hair and ruled plucking to be detestable (Makruh).

The command of the Holy Prophet (s) is narrated from Imam Ali Reza (a) as follows: White hair on forehead is cause of divine bounties, in beard they are signs of generosity, in the tresses they are sign of valor and at the back of the head they cause ill-luck. Apparently it seems that these signs will be true when the white begins from there.

7. Order of trimming nasal hair and prohibition of playing with beard

It is narrated from the Messenger of Allah (s) in a reliable tradition that every person should trim the moustache and nasal hair; and he should maintain his good looks as it is causes elegance.

It is narrated from Imam Ja'far Sadiq (a) that cutting the hair beautifies the face.

According to Imam Musa Kazim (a), there are four things, which are temptations from Shaitan: Eating mud, to crumble mud or sand while sitting idle, chewing nails and beard.

Imam Ja'far Sadiq (a) states that one should not stroke the beard too often, as it is a bad habit and disfigures the beard.

8. Excellence of trimming the nails

According to the Holy Prophet (s), trimming nails keeps away many diseases and increases one's sustenance.

Imam Muhammad Baqir (a) explained that men are ordered to trim the nails as satan gets a chance to spread filth and it also causes forgetfulness.

Imam Ja'far Sadiq (a) said that trimming the nails is emphasized recommendation.

Another tradition states that the Holy Prophet (s) ordered men to cut the nail near to the flesh and women were ordered to leave a little, as it is a source of beautification for them.

It is mentioned in another report that when divine revelation did come to the Holy Prophet (s) for some time, people asked its reason. He replied: How can divine revelation descend when you do not trim your nails and remove dirt from your fingers.

9. Manner and timings of trimming nails

A tradition states that the Holy Prophet (s) prohibited chewing the nails.

According to a good tradition from Imam Ja'far Sadiq (a), trimming the nails on Friday keeps one safe from dandruff, leprosy and blindness. Even if there is no need to cut nails, one should file them a little, so few particles may fall off.

Another tradition states that trimming nails and moustaches every Friday, and also washing hair with marshmallow leaves increases one's income.

It is mentioned in another tradition that people told the Imam that they heard that supplication and post prayer recitation after morning prayers until sun rises, is better than hunting for one's daily bread from one city to another. The Imam asked whether he could show something more satisfactory for increasing income. When they replied in affirmative, the Imam said that one should trim one's nails and mustaches every Friday and even if the nails are not long enough to be cut, one should file them a little every Friday.

Another tradition states that Imam Reza (a) saw a person suffering from an acute eye-disease. The Imam asked him if he would like to know something, which will alleviate pain in eyes. When the person replied in affirmative, the Imam asked him to trim his nails on Thursday. When he did that, he never complained of eye ache again.

According to a tradition, trims the nails on Thursday starting from the left

hand and end on the little finger of right hand.

Another tradition states that when a person trims all his nails except one on a Thursday and trims that one on Friday, God will keep him safe from sore eyes.

It is mentioned in a tradition that trims nails on Thursday starting from the left hand and ends on the little finger of right hand, he would be secure from sore eye.

It is likely that the gist of these traditions is that on Wednesday it is better to begin with the small finger of the right hand and on Thursday from the small fingers of both hands. And on Friday and other days, from the little finger of the left hand and then to end with the small finger of the left hand on Wednesday.

According to Ali lbne Babawayh if at all times, one begins with the small finger of the left hand and ends at the small finger of the right hand, there is no problem in it.

It is mentioned fo another tradition that one, who trims his nails on Thursday and leaves one nail for Friday, the Almighty Allah will remove his worries.

Imam Ali Reza (a) says that nails should be trimmed on Tuesday.

According to a reliable tradition from the Holy Prophet (s), a person who trims the nails on a Friday, God takes away all his pains from his body pores and fills it with health and a person who trims the nails or mustaches on Thursday or Saturday is always safe from diseases of eyes and teeth.

It is narrated from Amirul Momineen (a) that trimming nails on Friday removes all the diseases and trimming them on Thursday increases sustenance.

Another tradition states that people said to Imam Musa Kazim (a) that there is a saying that nails should be trimmed only on a Friday. The Imam replied that it was perfectly all right to trim nails on Friday, but as previous traditions state that if nails grow long, one should not wait for a Friday to trim them.

It narrated from Imam Muhammad Baqir (a) that if one trims the nails on Friday, one's children will never have eye complaint and if he wants to be benefited by both Thursday and Friday, he should trim all his nails on Thursday and keep one for Friday or trim all on Thursday and file them on a Friday so that a few of particles may fall off.

One should recite the following supplication while cutting nails:

بِسْمِ اللَّهِ وَبِاللَّهِ، وَعَلَى سُنَّةِ مُحَمَّدٍ وَآلِ مُحَمَّدٍ.

Translation: In the name of Allah, I trust Allah and I follow the practice of Muhammad and Progeny of Muhammad.

This same tradition had been mentioned about trimming of mustache as well and the view of common people that one should begin with the index finger when trimming the nails of the right, then the small finger, then the thumb, then middle finger, then the remaining finger. And in trimming the nails of the left hand, you should first take the thumb, then middle finger, then the second last finger, then the index finger: this sequence has come in Ahle Sunnat traditions and what we mentioned before is as per Shia traditions and it is better to act on them.

10. Burying the hair, nails and other things, which are supposed to be buried

It is narrated from Imam Ja'far Sadiq (a) that it 1s mentioned m the exegesis of the verses:

«أَلَمْنَجْعَلِ الْأَرْضَ کِفَاتًا * أَحْیَاء وَأَمْوَاتًا»

"Have We not made the earth to draw together to itself, the living and the dead?" (Surah Mursalaat 77:25-26)

... that it implies burying the hair and nails.

It is narrated from Amirul Momineen (a) in a reliable tradition that the Messenger of Allah (s) commanded us to bury four things: Hair, teeth, nails and blood.

It is narrated from the Messenger of Allah (s) that when the following seven things are separated from the body, they should be buried immediately: Hair, nails, blood, menses blood, umbilical cord, teeth and clot.

11. Excellence of combing hair and beard

A reliable tradition from Imam Ja'far Sadiq (a) says that wearing good clothes degrades the enemy; oiling the body relaxes mental tension and worries and combing the hair strengthens the teeth.

It is narrated from the Messenger of Allah (s) that combing hair and beard dispels fever, improves earning and increases virility.

It is reported from Imam Ja'far Sadiq (a) that combing the hair wards off twenty types of diseases and many types of pains.

He said in another tradition that there is increase in livelihood, needs are fulfilled, back is strengthened and phlegm is removed.

It is mentioned in a traditional report that it increases progeny.

He also said in another tradition that combing on the cheeks strengthens teeth and combing the beard downwards, removes plague and combing hair wards off satanic instigation and phlegm is removed.

12. Timings and manner of combing and types of combs

According to a reliable tradition, Imam Ja'far Sadiq (a) used to keep a comb in the prayer mat and comb his hair after the prayers.

According to Imam Musa Kazim (a), the verse:

خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ ''Attend to your embellislrments at every time of prayer." (Suralr Araaf7:31)

... implies combing one's hair before prayers.

In another tradition, Imam has stated that when you have combed your head and beard, comb the hair on the chest as it keeps away sorrow and illness.

It is narrated from Imam Ja'far Sadiq (a) that one, who counts and combs his beard seventy times, Satan does not come near him for forty days.

Imam Ja'far Sadiq (a) prohibits combing in the bathroom, as it weakens the hair.

He said in another tradition that one, who intends to comb, he should continue sitting in the same position he is. He should take the comb in the right hand and place it on the head and first move to the front of the head and recite the following supplication:

اللَّهُمَّ حَسِّنْ شَعْرِي وَبَشَرِي، وَطَيِّبْهُمَا، وَاصْرِفْ عَنِّي الْوَبَاءَ.

Translation:O Allah, make my hair and face elegant and pure and remove plague from me.

After that comb the rear of the head and recite:

اللَّهُمَّ لَا تَرُدَّنِي عَلَى عَقِبِي، وَاصْرِفْ عَنِّي كَيْدَ الشَّيْطَانِ، وَلَا تُمَكِّنْهُ مِنْ قِيَادِي، فَيَرُدَّنِي عَلَى عَقِبِي.

Translation: O Allah, do not make me tum back on my heels and remove the deceit of Satan from me and don't give me under his control that he should

make me an apostate.

After that pass the comb on both the eyebrows and say:

اللَّهُمَّ زَيِّنِّي بِزِينَةِ الْهُدَى.

Translation: O Allah, embellish me with the elegance of guidance.

Then comb the beard downwards and then rub the comb on the chest and say:

اللَّهُمَّ سَرِّحْ عَنِّي الْعُصُومَ وَالْهُمُومَ وَالْغُمُومَ وَوَحْشَةَ الصُّدُورِ وَوَسْوَسَةَ الشَّيْطَانِ.

Translation: O Allah, remove my past and future grief, mental worry andsatanic doubts.

After that comb the beard upwards, reciting Surah Qadr.

It is mentioned in a traditional report that when one has to comb the beard, one should comb upwards forty times all time reciting Surah Qadr. Then comb downwards seven times reciting Surah Adiyat. Then recite the supplication mentioned above.

It is stated from Imam Ali Reza (a) that a person, who combs the hair, beard and chest seven times, no malady will trouble him.

It is stated from Imam Musa Kazim (a) that one should not comb while standing, but one should sit while combing, for the former weakens the heart and the latter strengthens it and thickens the epidermis of the body.

lt is mentioned in another tradition that the Messenger of Allah (s) used to comb with water-that is he made the comb wet and combed.

It is mentioned in another tradition that the following supplication must be recited while combing the beard:

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَالْبِسْنِي حِلَالًا فِي خَلْقِكَ، وَزِينَةً فِي عِبَادِكَ، وَحَسِّنْ شَعْرِي وَبَشَرِي، وَلَا تَبْتَلِينِي بِالنِّفَاقِ، وَارْزُقْنِي الْمَهَابَةَ بَيْنَ بَرِيَّتِكَ، وَالرَّحْمَةَ مِنْ عِبَادِكَ، يَا أَرْحَمَ الرَّاحِمِينَ.

Translation: O Allah, bless Muhammad and the progeny of Muhammad. And bestow me with elegance among Your servants and beauty among Your creatures and make my hair and face beautiful. My steps should not shake with hypocrisy, 0 the most merciful of the merciful ones. Endow me with awe and respect among Your creatures.

According to Imam Ja'far Sadiq (a), a person, who combs while standing will be involved in debts.

It is narrated from Amirul Momineen (a) that combing in the standing position causes worries and poverty.

It is mentioned in another tradition that the Messenger of Allah (s) used to comb his beard upwards forty times and downwards, seven times and remarked that this increases income and removes phlegm.

It is narrated from Qasim Ibne Walid that someone asked Imam Ja'far Sadiq (a) regarding the rule if the comb rack and oil cup is made of elephant bone. He replied: There is no problem in it.

It is narrated from Hasan lbne Asim that I went to meet Imam Musa Kazim (a) and saw that the Imam was holding an ivory comb. I asked: May I be sacrificed on you, some scholars of Iraq do not regard it lawful to comb with ivory comb. He asked: Why? My father had one or two ivory combs. Then he said: You must use ivory comb as it cures fever.

It is mentioned in many traditions that the Holy Imams (a) used ivory combs.

A tradition from Imam Ja'far Sadiq (a) states that the use of comb made of silver or etched with silver is detestable (Makn1h).

Chapter Six: Etiquette of smelling perfume and flower, and applying oil

1. Causes of creation of fragrance on the earth

It is narrated from Imam Ja'far Sadiq (a) in reliable traditions that when Adam and Hawwa came down to the earth from the Garden of Eden, Adam (a) landed on Mt. Safa and Lady Hawwa landed on Mt. Marwah. And since Lady Hawwa had applied the fi-agrance of Paradise and combed her hair and braided them, when she landed on the earth she thought that when her God was displeased with her, what was the use of keeping the hair braided. Therefore, she untied her braid. The wind blew to the east and the west the fragrance, which emanated from her hair and a major portion of it reached India; that is why many perfumes are found there.

It is mentioned in another tradition from the same Imam that when Adam (a) tasted from the forbidden tree, he was divested of the dress and ornaments of Paradise. So he took a leaf from Paradise and covered his private parts. When he landed on the earth, the south wind carried the fragrance of that leaf to India and created fi-agrance in many kinds of grasses and some trees. That is why many kinds of fragrant grasses are found in India and the first animal, which chewed that leaf of Paradise, whether it was something from fragrant grass, was Musk deer. As soon as it consumed that leaf, every cell of that animal was imbued with fragrance that collected in its navel, which produces musk.

2. Excellence and etiquette of perfume

It is mentioned in reliable traditions that applying perfume and smelling fragrance is among the holy manners of the prophets.

It is narrated from Imam Ja'far Sadiq (a) that fragrance imparts strength to the heart and increases libido.

It is narrated from Imam Ali Reza (a) in authentic tradition that it is not advisable for men to abandon use of perfume. lt is better if he applies it daily; if he is unable to do that, he should apply on alternate days; if that is not possible, he should use it at least on Friday and never miss that.

It is narrated from Amirul Momineen (a) that applying perfume to mustaches is a custom of Prophets and it is liked by the recording angels as they

are very fond of fragrance.

It is narrated from Imam Ja' far Sadiq (a) that one, who applies perfume in the morning there is no risk of derangement in his mind.

He also said that the prayer of one, who prays with perfume are seventy times better than of those who don't pray with perfume.

He also said that God bestowed three things to the prophets: perfume, women and tooth brush.

He said in another tradition that it is obligatory on every sane and matured person that he should have his mustaches and nails trimmed on Friday and use some perfume.

It was the custom of the Holy Prophet (s) that if there was no perfume in the wardrobe on Friday, he used to ask for a perfumed handkerchief from one of his wives, and after moistening it, applied to his face.

It is mentioned in another tradition that the place on which Imam Ja'far Sadiq (a) prostrated used to become so fragrant that people recognized the place of the prostration of the Imam.

The Holy Prophet (s) said that Jibraeel told me to use perfume on alternate days and never miss it on Friday. The Prophet also said that you must definitely fragrance yourself though it be with perfume of ladies.

Uthman came to the Prophet once and asked: I want to give up perfume and some other items of pleasure. The Prophet remarked: Never give up perfume, because angels smell the fragrance of believers and on Friday, you must not leave it at any cost. He also said that the money spent on perfume is never included in wasteful expenditure.

It is mentioned in another tradition that the Holy Prophet (s) spent more on perfume that he spent on food.

The Holy Prophet (s) said that the perfume for ladies should be such that its color should be visible and its smell should be concealed and the perfume of males should have apparent smell and concealed color.

It is narrated from Imam Musa Kazim (a) that you should have the nails trimmed on Tuesdays, use the bath on Wednesday, get cupped on Thursday and apply a nice perfume on Friday.

It is narrated from Imam Ali Reza (a) that four things remove grief and give pleasure: smelling perfume, taking honey, mounting a beast of burden and looking at greenery.

Amirul Momineen (a) said that it is necessary for a Muslim lady to always keep herself perfumed for her husband.

It is narrated from Imam Muhammad Baqir (a) that the following three qualities of the Holy Prophet (s) were such that no one else had them: Firstly, he did not cast a shadow, secondly: whichever path he crossed, remained fragrant for two to three days at length that every passerby recognized that the Prophet had passed that way. Thirdly: any rock or tree that he passed, used to prostrate for him.

It is narrated from the Messenger of Allah (s) that the curse of God will continue to fall on the woman, who leaves the house after having perfumed herself, till she returns.

3. Detestability of declining perfume

People inquired from Imam Ja'far Sadiq (a) whether it was possible that if someone brings perfume for a person, he should decline it? He replied: It is not advisable for anyone to reject the honor of God.

He said in another tradition that people brought perfumed oil for Amirul Momineen (a). He accepted it and oiled himself, although he had oiled himself that day. After that he said: We never decline fragrance.

It is narrated in another tradition that the Messenger of Allah (s) never declined fragrance and sweet dish offered to him.

It is narrated from Hasan Ibne Jaham that he went to meet Imam Ali Reza (a) one day and the Imam brought a vessel for him containing musk and he said: Take something from this and apply it to your body. 1 took a little and applied it. Then he said: Take some more and apply it to your neck and collar. I did that as well. A little musk was left. The Imam told me to apply that also. I did that also. Then the Imam said: Amirul Momineen (a) used to say that except for a fool, no one rejects nobility. 1 asked: What are nobilities? He replied: Every fragrance, mattress or pillow, which people offer you for sitting and other similar things.

4. Excellence of musk, ambergris and saffron

It is narrated from Imam Ja'far Sadiq (a) that fragrance implies musk. Ambergris, saffron and aloes wood.

It is mentioned in another reliable tradition that the musk holder of Imam Zainul Abideen (a) was made of pewter⁽¹⁾and when the Imam wanted to dress, he called for it and applied some of it on his body.

It is mentioned in another tradition that a bottle of musk was present in the prayer mat of the Imam and when he stood up to pray, he applied some of it to his body.

It is mentioned in another tradition that the Messenger of Allah (s) applied so much musk that its color was visible on his forehead.

It is narrated in a reliable tradition that the Imam had a musk container and after he performed ablution (Wudhu) he took out musk with wet hands and applied it; and when he was stepping out people knew in advance that the Imam was about to emerge.

It is mentioned in another tradition that Imam Ali Reza (a) took out a perfume container having a number of compartments, each containing a different perfume, including musk.

It is mentioned in an authentic tradition that Ali, son of Imam Ja'far Sadiq (a) inquired from Imam Musa Kazim (a), his elder brother, whether it was allowed to mix musk in the oil used to massage the body. He replied: There was problem in it; we also do that.

It has come in another report that there is no problem in using musk in food items.

It has come in another report that the Messenger of Allah (s) used to apply musk etc on his body.

Many traditions are recorded about Khalooq⁽¹⁾It is mentioned in some traditions that Khalooq should never be used regularly.

It is mentioned in another traditional report that if one applies Khalooq to his body, he should not keep it on the body all night. All these warnings might be to ensure that its color should not dye the body.

5. Excellence of Ghaliya

It is narrated through trustworthy traditions that lshaq bin Ammar asked Imam Ja'far Sadiq (a): When I deal with traders, I apply Ghaliya on my body, so that people may not regard me poor. The Imam said: It is same whether Ghaliya is in little quantity or more; and one, who applies a little Ghaliya once in a while, it is enough for him. Jshaq says: I acted according to the Imam's instruction. I had to purchase Ghaliya worth only ten dirhams for a year's supply.

lt is narrated in another tradition that one night Imam Ali Ibne Husain (a) left his house wearing a fur cloak and a robe of fur; and he had applied GhaUya to his beard. People asked: Why have you come out in this form at this time? He replied: l intend to worship God and seek the Houries of Paradise. This tradition shows that it is recommended to dress up and use perfume during worship.

It is mentioned in authentic traditions that as per the instructions of Imam Ali Reza (a) people used to prepare oil for the Jmam, which contained musk and ambergris and he wrote the verse of throne, Surah Hamd, Surah Falaq, Surah Naas and some verses of protection on a piece of paper and placed it with oil and applied that oil.

It is mentioned in another traditional report that as per the instruction of Imam Ali Reza (a) people prepared musk laced oil, which cost seven hundred dirhams. Fazal Jbne Saha!, minister of Mamun wrote to the Imam pointing out that this leads people to allege that the Imam was making wasteful expenditure.

The Imam replied: Do you not know that Yusuf (a) was a prophet, but he dressed in gold threaded brocade and used gold studded chairs; all this did not undermine his prophethood. After that Imam (a) placed another order for Ghaliya worth four thousand dirhams.

6. Advantage and etiquette of oiling the body

It is narrated from Amirul Momineen (a) that applying oil to the face makes it attractive, the brain gains strength, the pores open up and the hardness and ugliness of skin goes away and the face becomes glowing.

It is narrated from Imam Ja'far Sadiq (a) that applying oil shows a person to be affluent. He said in another tradition that it removes poverty.

It is narrated from Imam Muhammad Baqir (a) that applying oil at night makes it enter each cell of the body and makes the face attractive.

It is mentioned in another tradition that one, who applies oil to a believer, on Judgment Day, the Almighty Allah will bestow him an effulgence in place of each strand of hair.

It is narrated from Imam Ja'far Sadiq (a) that when you pour the oil on your hand, you should recite:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الرَّاحَةَ وَالزِّينَةَ وَالْمَحَبَّةَ، وَأَعُوذُ بِكَ مِنَ الشَّيْنِ وَالشَّنَآنِ وَالْمَقْتِ.

Translation: O Allah, I beg You for beauty, elegance and love and I seek Your refuge from evil and abuses.

After that begin application of oil from the head.

It is mentioned in another traditional report that when one pours out the oil in the hand, he should recite as follows:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الرَّاحَةَ فِي الدُّنْيَا، وَأَعُوذُ بِكَ مِنَ الشَّيْنِ وَالشَّنَآنِ فِي الدُّنْيَا وَالْآخِرَةِ.

Translation: O Allah, I beg You for beauty, elegance and love in the world and hereafter and I seek Your refuge from evil and abuses in the world and hereafter.

Many traditions prohibit daily use of oil massage. It is mentioned in a report that oil should be massaged once in a month and another tradition states that it should be applied once or twice a week. But for ladies, there is no problem if they apply it every day.

7. Benefits of violet oil and almond oil

It is narrated from Imam Ja'far Sadiq (a) in a good tradition that violet oil is the best oil.

He said in another tradition that the excellence of violet oil over all the oils is same as the excellence of us, Ahle Bayt (a) over all the people.

He said in another tradition: Like the excellence of a believer over ordinary people.

According to a traditional report, he said: Like the excellence oflslam over other religions.

He also said that the best oil is violet oil. lt should be applied often, as it provides relief to headache and eye pain.

Imam (a) addressed some particular persons, saying: Nothing has come from your area, which we liked better than violet oil.

It is narrated from Uqbah in another traditional report that a person had fallen down from a mule. Imam Ja'far Sadiq (a) said: Drop violet oil and almond oil in his nostrils. As soon as it was administered, the man got relief. Then the Imam said: 0 Uqbah use warm violet oil in winter and cold violet oil in summer and it is beneficial to our Shia and is harmful to our enemies. If people realize all its advantages, it would be sold at the rate of one gold coin per 50 grams.

Amirul Momineen (a) said that violet oil must be dropped in the nostrils as the Messenger of Allah (s) has said that if people knew about the benefits of this oil, there is no doubt that they would have consumed it a great deal.

He said in another tradition that you should remove the heat of fever

through violet oil.

It is mentioned in another tradition that violet oil cures headache and enhances mental capacities.

8. Advantages of bakain tree oil and jasmine oil

It is narrated from Imam Ja'far Sadiq (a) bakain oil is very beneficial.

It is mentioned in another tradition that a person complained to the same Imam about cracking of palms and feet. He said: Dip some cotton in bakain and place it in or navel. Or drop bakain in the navel. He did this only once and his problem was solved.

It is narrated from the Messenger of Allah (s) that one, who applies bakain oil in some part of his body and then goes to sleep; by the power of Allah, the satan will not be able to cause any harm to him.

It is narrated from Amirul Momineen (a) that you should massage your body with bakain oil, as it is a thing used by prophets and keeps one secure from every pain.

It is narrated from the Messenger of Allah (s) that nothing is better than jasmine oil for the body.

It is mentioned in another report that Imam Musa Kazim (a) and Imam Ali Reza (a) used to drop jasmine oil in the nostril.

It is narrated from the Messenger of Allah (s) in another report that jasmine oil has many advantages and it cures seventy diseases.

It is narrated from Imam Ja'far Sadiq (a) also that jasmine oil, in addition to many benefits, is the cure of seventy iJls. Apparently jasmine implies white jasmine, which is called as Raziqi in Arabic and this word is mentioned many traditions.

9. Benefits of other oils

It is narrated that the Messenger of Allah (s) said to Amirul Momineen (a):

0 Ali, consume olive oil and massage it to the body; because one, who consumes it, or massages it, Satan will not approach him for forty days.

It is mentioned in some reports that gilly flower⁽²⁾oil is very beneficial.

It is mentioned in another report that Imam Musa Kazim (a) used to massage his body with gilly flower.

It is mentioned in trustworthy traditions that when the Messenger of Allah (s) got a headache, he used to drop sesame in his nostrils.

It is narrated from "the same Imam that His Eminence liked to drop sesame oil in his nostrils.

10. Excellence of incense - its types and method

It is narrated from Imam Ja' far Sadiq (a) that whenever it is possible for you, you must make your clothes fragrant through incense.

Those, who visited Imam Ali Reza (a), they used to perceive the fragrance of incense very much.

Marazim has narrated that I went to the public bath with Imam Ali Reza (a). When I finished the bath and entered the dressing room, Imam (a) asked for the aloes wood burner and smoked his body with it. Then he ordered them to smoke Marazim as well.

It is mentioned in another traditional report that when the wives of Imam Musa Kazim (a) wanted to fragrant their garments they used to first put the seed of Sihani date and then its skin into fire and when they caught fire they used to put other perfumes on it and then perfume their garments and remark that this enhances the fragrance.

It is narrated from lmam Ja'far Sadiq (a) that fragrance of pure aloes wood Remains in the body for forty days; and Ood mixed with something else remains fragrant for twenty days.

It is mentioned in another tradition that Imam Ali Reza (a) used to smoke himself with pure aloes wood; and after that applied rose and musk to his body.

It is mentioned in another tradition that the Messenger of Allah (s) used to take smoke of Qumari aloeswood⁽¹⁾.

It is narrated from the same Imam that you must take smoke from Ood as it contains eight types of cure.

It is mentioned in a report that the gift, which can be brought for a fasting person is that one should apply oil to his beard or smoke his garments.

Sayyid lbne Tawus (r.a.) has narrated that the Messenger of Allah (s) used to recite the following supplication at the time of smoking himself:

الْحَمْدُ لِلَّهِ الَّذِي بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتُ. اللَّهُمَّ طَيِّبْ عَرْفَنَا، وَزَكِّ رَوَائِحَنَا، وَأَحْسِنْ مُنْقَلَبَنَا، وَاجْعَلْ

الْحَمْدُ لِلَّهِ الَّذِي بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتُ. اللَّهُمَّ طَيِّبْ عَرْفَنَا، وَزَكِّ رَوَائِحَنَا، وَأَحْسِنْ مُنْقَلَبَنَا، وَاجْعَلِ التَّقْوَى زَادَنَا، وَالْجَنَّةَ مَعَادَنَا، وَلَا تُفَرِّقْ بَيْنَنَا وَبَيْنَ عَافِيَتِكَ وَكَرَامَتِكَ لَنَا، إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ.

Translation: All praise is for Allah Whose bounties are ends of all perfections. O Allah, make our fragrance good and pure and make the place of our return better. May piety be our provision and Paradise the place of our return. Do not separate us from the wellbeing You grant us the honor You give us. And Your mercy and bestowal should always be in our favor. Indeed You are powerful over everything.

He also said in another tradition that you must recite the following supplication at the time of smoking yourself:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. اللَّهُمَّ أَمْتِعْنِي بِمَا رَزَقْتَنِي، فَلَا تَسْلُبْنِي مَا خَوَّلْتَنِي، وَاجْعَلْ ذَلِكَ رَحْمَةً وَلَا تَجْعَلْهُ وَبَالًا، إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ.

Translation: All praise be to Allah the Lord of the Worlds. O Allah, give me the benefit of whatever You have bestowed to me, and do not take away from me what You have given; and that it should become a blessing for me and not a bane. O Allah, may my remembrance remain among your creatures in the same way as You made my face and like You have blessed me with the bounties through Your grace.

11.Roses, Rose water and excellence of other flowers

It is narrated from the Messenger of Allah (s) that if the face is washed with rose water, it increases the glow and worries are removed.

He said in another tradition that one, who applies rose water on the face in the morning, all day long he would remain safe from worries and troubles. At the time of applying rose water, it is advisable to praise God and invoke benedictions on Muhammad and the progeny of Muhammad (s).

It is narrated from Imam Ja'far Sadiq (a) that one, who pours a handful of rose water on the face on the first of the holy month of Ramadhan, he will become secure from fear and worries and one, who pours a handful of rose water on the face on the same day, he will remain safe from delirium and pleurisy.

It is narrated from Amirul Momineen (a) through authentic chains of traditions that the Messenger of Allah (s) gave me a handful of red flowers and when I was about to smell them, he said: These are the best after Myrtle flowers from all the flowers of Paradise.

It is narrated from the Messenger of Allah (s) in another tradition that when I was taken to the heavens, a few drops of my sweat dropped on the ground; red rose was created from them. Then that flower fell into the sea. The fish wanted to snatch it away and Ghamoos⁽¹⁾wanted to pick it up. Since there was a dispute between them, the Almighty Allah sent an angel to adjudicate. He gave half of it to the fish and half to the Ghamoos. That is the reason that two of the five green leaves at the base of the flower are shaped like the tail of a fish having wings in every side. And two are shaped like the tail of Ghamoos, which has thin tail and it does not have wings on any side. And a leaf having a wing on one side and nothing on another. That is half of it is shaped as the tail of fish and half is shaped as the tail of Ghamoos.

It is mentioned·in another report that when the Holy Prophet (s) was taken up to the heavens in ascension, the earth was aggrieved by his departure. Due to this, a hump appeared on it and when he returned to the earth, it was exalted and rose was created. Therefore, one, who wants to smell the Holy Prophet (s), should smell the red rose.

In another report through Ahle Sunnat chains, it is narrated from the Holy Prophet (s) that white rose was created from my sweat on the eve of ascension, the red rose was created by the sweat of Jibraeel and the yellow rose through the sweat of Burraq.

It is mentioned in a traditional report that smelling narcissus and applying it to the body is very beneficial and when the idolaters threw Prophet Ibrahim (a) into the fire and it became cool for him and he remained safe and sound, the Almighty Allah created the narcissus for him. Since that day narcissus came into being.

It is narrated from Imam Musa Kazim (a) that the Messenger of Allah (s) said: The basil is a nice flower. It is born below the Divine Throne (Arsh) and its water is medicine for the eyes.

It is mentioned in another report that you should smell basil in excess as it increases smelling power.

It is narrated from Imam Ja'far Sadiq (a) that there are twenty-one types of flowers - the best among them being myrtle.

12. Etiquette of smelling flowers

It is narrated from Imam Ja'far Sadiq (a) in an authentic tradition and it is narrated from the Messenger of Allah (s) in a reliable tradition that when you

are given a flower, you should smell it and touch it to your eyes as it has come from Paradise.

It is narrated from Malik Juwaini in a reliable tradition that I gave a flower to Imam Ja'far Sadiq (a). He smelt it and touched it to his eyes. Then he said: One, who smells a flower and touches it to his eyes and recites the Salawat; his sins would be forgiven before he puts it down.

It is narrated from Imam Ali Naqi (a) that one, who smells a flower and touches it to his eyes and recites benedictions on Muhammad and Aale Muhammad (a), the Almighty Allah will record for him good deeds equal to the sands of Aalij desert⁽¹⁾and will remove an equal number of bad deeds from him.

Chapter Seven: Manners of going to a bath, washing head and body, applying Noorah and certain baths

1. Advantages of bathing

Chapter Seven: Manners of going to a bath, washing head and body, applying Noorah ⁽¹⁾and certain baths

It is mentioned in traditions that a bath reveals nudity and exposes the veil and cleans dirt from the body.

It is narrated from Imam Musa Kazim (a) that according to Umar bin Khattab, the bath was a very bad place as it reveals and removes the veil.

Amirul Momineen (a) used to say that the bath is a nice place. It reminds one of Hell and cleans the dirt.

It is also narrated from Imam Musa Kazim (a) that bathing on alternative days fattens the body, whereas daily bathing melts the fat on kidneys and makes the body thin.

It is narrated from Sulaiman Jafari that I fell so ill that only my skin and bones remained. In that condition, I visited Imam Ali Reza (a). The Imam asked: Do you want to regain your original condition? I replied: Yes,0 son of Allah's Messenger (s). He said: You should visit the bath on alternate days; you will fatten. But mind that you should not visit it everyday, as it creates consumption.

He said in another tradition that one, who wishes to fatten up, should visit the bath every alternate days and one, who wishes to thin down, should visit it everyday.

According to Imam Muhammad Baqir (a), there are four preventive measures for all diseases: (1) taking enema (2) cupping (3) dropping medicine in the nose (4) taking bath.

Jt is mentioned in another tradition that bathing is the cure of phlegm.

According to many traditions: one, who believes in God and the Resurrection day will never send his woman to a public bath. There are two points in this order, which the Shia scholars explain. Firstly, in a warm climate,

there is no need for a woman to visit a common bath house and secondly, a woman of the family should never be allowed to visit a bath house or go near the river for this purpose or for the sake of entertainment.

2. Etiquette of visiting a bath and supplications to be recited

According to many reliable traditions, a person, who has faith in Judgment Day, should wrap a cloth around the waist while bathing.

It is narrated from Imam Ja'far Sadiq (a) that sins are concealed of a person who visits a bath with a cloth wrapped around his waist.

Another tradition prohibits seeing others naked in the bathroom and a person, who thus complies, God will free him from Hellfire.

The Holy Prophet (s) has prohibited bathing naked under the sky and in streams and rivers and also said that there are angels in the streams. In the same manner, washing or bathing naked in bathroom is prohibited.

According to Imam Ja'far Sadiq (a), one should eat a little before going to the bathroom; for if there is something in the stomach, it will strengthen the body. Thus, the temperature of the stomach will be eased. It is further stated that if one wants to fatten up, he should eat a little before entering the bathroom, but if he wants to become thin, he should visit the bathroom first thing in the morning, without taking any food.

It is mentioned in another tradition that when the Imam wanted to visit the bath, he used to eat a little. The narrator says: I said: People say that it is better to visit the bath on an empty stomach. He said: No, you should eat a little before you visit the bath as it removes yellow bile and lowers the inner temperature.

He said in another report that visiting the bath on an empty stomach removes yellow bile; and if you visit after eating a little, it would remove yellow bile and melancholia.

He also said that if you want to fatten up, you must visit the bath after eating a little, and if you want to thin down, you should visit the bath on an empty stomach.

Through reliable chains, it is narrated from Imam Ja'far Sadiq (a) that when you remove your clothes in the dressing room, you should recite the following supplication:

اللَّهُمَّ انْزِعْ عَنِّي رَبْقَةَ النِّفَاقِ، وَبَيِّنِّي عَلَى الْإِيمَانِ.

Translation: O Allah, remove the collar of hypocrisy from my neck and

keep me steadfast on faith.

Upon entering the first section of the bath, recite:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي، وَأَسْتَعِيذُ بِكَ مِنْ أَذَاهَ.

Translation: O Allah, 1 seek Your refuge from the evil of the self and its distress.

When you enter the second section, you recite:

اللَّهُمَّ أَذْهِبْ عَنِّي الرِّجْسَ النَّجِسَ، وَطَهِّرْ جَسَدِي وَقَلْبِي.

Translation: O Allah, please remove every kind of impurity and filth from me and purify my body and heart.

Then pour some hot water on your head and if possible, drink a little as it cleans the bladder and urinary tract. After waiting in the second compartment for sometime, enter the third compartment and recite as follows:

نَعُوذُ بِاللَّهِ مِنَ النَّارِ، وَنَسْأَلُهُ الْجَنَّةَ.

Translation: We seek the refuge of God from hellfire and desire Paradise from Him.

As long as you remain in that compartment, you should recite the following supplication repeatedly and never drink cold water whilst you are in the bath and never eat musk melon, as it disturbs digestion. You should not pour cold water on the body, as it weakens the body. But when you leave the bath, you should wash the feet with cold water, as it removes physical ailments and when you begin dressing, you should recite as follows:

اللَّهُمَّ الْبِسْنِي التَّقْوَى، وَجَنِّبْنِي الرَّدَى.

Translation: O Allah, bestow me the dress of piety and save me from destruction.

If you act on these directions, you will remain secure from every ailment.

It is narrated from Amirul Momineen (a) that after you leave the bath, if a believer brother tells you:

طَابَ حَمَّامُكَ وَحَمِيمُكَ.

Translation: May Allah bless your bath and taking sweat.

You should reply:

أَعَمَّ اللَّهُ بِاللَّهِ.

Translation: May Allah also keep your heart fresh.

It is mentioned in another traditional report that when Imam Hasan (a) came out of the bath, a person greeted him saying:

طَابَ اسْتِحْمَامُكَ.

Translation: May Allah bless your bath and taking sweat.

Imam (a) said: Don't say like this.

That person said:

وَطَابَ حَمَالُكَ.

Translation: Blessed be your taking bath.

Imam (a) said: Don't say this also.

Then that person said:

وَطَابَ حَمَلُكَ.

Translation: May your taking sweat be blessed.

Imam (a) said: Don't say this also.

He said: Then teach me what I should say.

Imam (a) said: Say:

طَابَ مَا خَرَجَ مِنْكَ وَطَابَ مَا دَخَلَ ميكَ.

Translation: May Allah bless what is purified from you and may He clean all your senses.

The explanation is that may the parts of your body, which have become purified in the bath, may Allah give you inner goodness impart forgiveness of sins and good sense of nice acts. And may the main physical parts; like the heart, soul and intellect, and may He clean all senses from the filth of sins, ignorance and deviation.

It is mentioned in another report that people should congratulate one, who leaves the bath, in the following manner:

أنقى اللّه غسلك

Translation: May Allah consider your bath to be inner purity.

The following should be mentioned in reply:

طَهَّرَکُمْ الله

Translation: May God, make you also pure of sins.

Imam Ja'far Sadiq.(a) said that when you leave the bath, you should wear the head gear. He also said: You should wash the feet after leaving the bath as its reduces susceptibility to hemicrania (migraine).

It is mentioned in another tradition that when Imam Muhammad Baqir (a) and Imam Ja'far Sadiq (a) came out of the bath, they used to put on the head gear, whether it was winter or summer; and they used to say that it secures one from headache.

It is mentioned in a traditional report that when a person enters a bath and his temperature increases, he should pour cold water on his head and it will bring the temperature down.

It is narrated from Imam Musa Kazim (a) that you should visit the bath on Wednesdays.

3. What should be done in the bathroom

As per the advice of the Holy Imams (a), one should visit the bath on Wednesdays.

It is narrated from Imam Ja'far Sadiq (a) that Imam Ali (a) prohibited lying flat in the bathroom as it melts kidney fat. One is also prohibited from rubbing tile⁽¹⁾on the body, as it causes dandruff and leprosy.

Imam Ja'far Sadiq (a) has stated that one should not visit the bathroom with one's son. It is also stated that parents are not supposed to see their children naked and the children are not supposed to see their parents naked. Further, the Holy Prophet (s) has cursed one, who sees anyone naked in the bathroom and also cursed one, who does not wrap a cloth round his waist when in the bathroom.

Another tradition prohibits lying on one's side in the bathroom as this melts the fat on the kidneys and slims the man. One should not comb in the bathroom as this weakens the hair, and one should not wash the hair with mud as it causes loss of respect.

One should not rub the tile on the body as it causes leprosy and should not wipe face with loin cloth as it dims the attraction of the face. According to Ibne Babawayh (r), mud implies the mud of Egypt and tile implies the tile of Syria.

It is mentioned in authentic tradition that people asked Imam Musa Kazim (a) regarding reciting of Quran in the bath and having intercourse in bath. He said: There is no problem.

1t is mentioned in another good tradition that people asked Imam Muhammad Baqir (a) that Amirul Momineen (a) has prohibited reciting the Quran in a bath. He said: It is only when someone is nude; if all are having a cloth around their waist there is no problem. But it is also necessary that only the pleasure of God should be intended and not rhythm.

It is mentioned in another tradition that one day the Imam wanted to visit the bath. The bath keeper asked: Shall I vacate the bath for you? He replied: No, there is no need of it. The perfect believer does not need to have the whole bath vacated for his bath.

Imam Ali Reza (a) said that one, who rubs his body with a tile from bath and he contracts leprosy; and one, who bathes with water that has accumulated from the bath of others, and he contracts leucodenna; both these persons should condemn their sense.

In a trustworthy tradition, it is narrated from Imam Ja'far Sadiq (a) that one should not lie down sideways in the bath, as it would melt the fat of the kidneys; neither should you sleep flat as it would create inner diseases. Neither should you comb, as it would lead to loss of hair. Neither should you brush the teeth as it would lead to loss of teeth. Neither should you wash the head with mud as it would make face lose its glow. And neither should you rub the waist cloth on the face as it would cause loss of glow in the face; and you should not rub the tile on the feet as it would create leprosy.

According to Imam Ali (a), urinating in bathroom causes poverty and worries.

He said in another report that there is no harm in taking the slave girls to the bath. But everyone should have a cloth around the waist and should be naked like donkeys that they should glance at the nudity of each other.

It is mentioned in a traditional report that you should not say Salam when you are in the bath. Though it would be only when there is no cloth around the waist as it is mentioned in other traditions that the Holy Imams (a) have greeted people in the bath.

4. Advantages of removing odor from head and body

According to the Holy Prophet (s), water is enough to perfume the body and a person should clean himself before changing his clothes.

It is narrated from Imam Ali (a) that washing of head not only removes dirt, but also all types of eye troubles; and washing clothes removes sadness and makes one achieve the cleanliness required for prayers. He also stated that body odor hurts other people; therefore, one should always keep the body clean with water and one should not ignore the cleanliness of the body as God dislikes a dirty person, sitting with whom becomes intolerable. He has also stated that one should consider water as perfume.

It is narrated from Imam Ali Reza (a) that the Almighty Allah was most infuriated at Bani Israel when He made them reach Egypt and He was most pleased when He brought them out of Egypt.

The Messenger of Allah (s) said that neither should you wash the head with Egypt mud nor should you drink water from Egyptian earthen pot, as both these acts lead to loss of respect and earn disrespect.

It is narrated Imam Muhammad Baqir (a) that I dislike washing the head with Egyptian earth, lest I should lose respect.

According to Jabir Jofi, he complained to Imam Muhammad Baqir (a) of lice in his head, which fall on his clothes and dirty them. The Imam asked him to take out the juice by beating myrtle and mix it with vinegar, which is very bitter and made of wine until the foam is formed and then to wash the beard and head with it and apply fat of fresh milk to the head and beard. This procedure will cure him of lice.

5. Advantages of washing head with jujube leaves and marsh-mallow

According to a good tradition fi-om Imam Ja'far Sadiq (a), it is stated that trimming nails and sideburns and washing head with marsh-mallow leaves removes poverty, and increases earnings.

In another tradition he has stated that one, who trims his nails and mustaches and washes his head with marsh-mallow on Friday makes himself secure from leprosy.

In yet another tradition, he has stated that one, who trims his nails and mustaches and washes his head with marsh-mallow on Friday will get the reward of freeing a slave.

In one more tradition, he has stated that washing the head with marsh­ mallow gladdens the heart, decreases insanity and grief is removed.

A reliable tradition from Imam Musa Kazim (a) states that washing head with jujube leaves increases income.

In a reliable tradition, it is narrated from Amirul Momineen (a) that when the Almighty Allah commanded the Prophet to display Islam to people and when he was aggrieved on the excess of disbelievers and lack of faithful, the Almighty Allah sent a leaf of Sidratul Muntaha (farthest lote tree) through Jibraeel (a), so that he may wash his head with it. As soon as he washed the head, his grief and worry was cured.

It is narrated from Imam Ja'far Sadiq (a) in a reliable tradition that washing head with marsh-mallow is security from headache, it removes distress and lice is removed.

He said in another tradition that the Messenger of Allah (s) used to wash his blessed head with jujube leaves. And he also said that you should wash your head with jujube leaves as there was no proximate angel and no Ulil Azm Prophet who did not mention jujube leaves in good terms and who did not wash his head with them. The Almighty Allah removes satanic instigations from him for seventy days and one from whom satanic instigations are removed, he will not become involved in disobedience of Almighty Allah and will enter Paradise.

It is narrated from Amirul Momineen (a) that washing the head with marsh-mallow removes dandruff, dirt and lice.

6. Benefits of applying Noorah

It is narrated from Imam Ali (a), that applying Noorah makes the body clean.

In an authentic tradition, it is narrated from Abdur Rahman Ibne Abi Abdullah that I went to the bath with Imam Ja'far Sadiq (a). The Imam said: You apply the Noorah. I said: I had applied it recently. He said: Apply it again as it cleans the body.

A number of traditions are recorded on this topic. Thus, it is also narrated that the Imam ordered one person to apply Noorah. He said: I used it just three days ago. He said: Apply it again, it is not at all harmful; on the contrary it is a purifying thing.

It is narrated from Amirul Mornineen (a) that applying Noorah removes the

temperature of the heart and palpitation; and the body is cleaned.

It is narrated from Imam Musa Kazim (a) that you should continue to remove unwanted body hair as they are impure and dirty.

It is narrated from the same Imam (a), that the growth of unwanted hair stops production of semen and children, makes the joints inactive and causes weakness and leprosy.

Applying Noorah to remove unwanted hair increases semen production, strengthens the body and increases fat on kidneys.

It is narrated from Imam Ali Reza (a) that four things are included in the morals of prophets: applying perfume, shaving the head, applying Noorah and intimacy with spouses.

It is narrated from the Holy Prophet (s) that one should not allow his hair over lips, under armpit and over lower abdomen to grow as it opens temptation to Satan.