He said: He, Allah’s blessings be upon him and his Family, also forbade mukhadhara, and that is to sell fruits before they appear to be fine while they are still green. It is also included, in the (act of) mukhadhara, the selling of dates, leguminous plants and their likes. He also forbade the selling of dates before it is perfected, and its perfection is that it becomes red or yellow. In another narration, he forbade the selling of it before it is cleared. It is said: «It is cleared», and clearing also means perfection, and that is the meaning of his saying: «Until you are assured from (that it has a) defect». A defect refers to a misfortune.

He, Allah’s blessings be upon him and his Family, also forbade munabadha, mulamasa and the selling of pebble. With regards to each one of them, there are two opinions. As for munabadha, it is said: It is that a man says to his companion: «Throw me the robe» - or another merchandise – or «I will throw it to you, and the sale has become obliged (to be executed) by such-and-such». It is also said: It is only that a man says: «If the pebbles are thrown (for sale), the sale has become obliged. That is the meaning of his saying that he forbade the selling of pebbles. Mulamasa is that you say: «If you touch my robe, or I touch your robe, the sale has become obliged by such-and-such». It is also said: Rather, it is that one touches the merchandise from behind the robe by which it is not looked upon, and that the sale is performed on the basis of that. These sales were carried out by the people of the Jahiliya, and so the Messenger of Allah, Allah’s blessings be upon him and his Family, forbade them because they were all deceptions.

He, Allah’s blessings be upon him and his Family, also forbade majr, and that is to sell a camel or other with what is in the belly of a female camel. It is said: «One performed imjar in the sale, a (true act of) imjar.»

He, Allah’s blessings be upon him and his Family, also forbade malaqeeh [1] and madhameen [2]. Malaqeeh are those in bellies, and they are fetuses, and a singular is malqouha. As for madhameen, they are those in the spines of males. They used to sell the fetus that is in the belly of a female camel, and what a male ejaculates within a year or several years.

He, Allah’s blessings be upon him and his Family, also forbade the selling of that which is carried (by pregnancy) by that which is carried by the pregnant. Its meaning is the child of that fetus that is in the belly of a female camel. Others said: It is the production of what is (yet) to be produced, and it is a deception.

He, Allah’s blessings be upon him and his Family, also said: «He is not from us, the one who does perform taghanni with the Qur’an.» Its meaning is: He is not of us, the one who does not enrich himself with the Qur’an, and does not indicate sound [1]. It has been reported that the one who recites the Qur’an, that it is a wealth after which is no poverty. It has been reported that the one who is given the Qur’an and assumes that someone has been given more than what he has been given, has certainly magnified a small thing and belittled a big thing. Hence, the carrier of the Qur’an should not see that anyone from the people of earth is wealthier than him, even if he was to own the (whole) world with its spaciousness. If it was like how some people say with regards to that it is to resound in recitation and (reciting with) good voice, then surely the punishment would have been magnified if that is abandoned, in the sense that the one who does not resound his voice in recitation is not considered to be from the Prophet, Allah’s blessings be upon him and his Family, when he said: « He is not from us, the one who does perform taghanni with the Qur’an.»

He, Allah’s blessings be upon him and his Family, also said: «Indeed, I have forbidden (Qur’anic) recitation during kneeling and prostration. As for kneeling, magnify Allah during it, and as for prostration, increase prayer in it, for indeed, it is worthy that it is responded to you.» The saying of him, Allah’s blessings be upon him and his Family: «worthy» is like you would say: «deserving and appropriate that it is responded to you».

He, Allah’s blessings be upon him and his Family, also said: «Seek refuge in Allah from disposition that leads to another disposition.» A disposition [1] is uncleanness and blemish. Every disgrace with regards to religion or this life is a disposition.

Two men went in lawsuit to the Prophet, Allah’s blessings be upon him and his Family, with regards to inheritance and things that ceased. The Prophet, Allah’s blessings be upon him and his Family, said: Perhaps some of you is more eloquent in his argument than the other, and hence, the one to whom I judge to his favor some from the right of his brother, I will only be dedicating for him a spot from the Fire. Then each one of the two men said to him: O Messenger of Allah, this right of mine is to my companion. Then he said: Go, then fraternize yourselves and then draw lots. Then, let each one of you relieve his companion. His saying: « Perhaps some of you is more eloquent in his argument than the other» means to be smarter and more efficient in arguing. Lahan [1] refers to cleverness, with an accusative Hhaa’, and lahn with a jussive Hhaa’ refers to error. His saying: «draw lots» refers to lot tossing. This is an argument (in jurisprudence) for those who hold the opinion of (the validity of) lot tossing when it comes to (certain) rulings. With regards to his saying: «Go, then fraternize yourselves» he says: Fraternize yourselves with regards to the (disputed) right. It is as if he ordered the two opponents to reconcile.

He, Allah’s blessings be upon him and his Family, also forbade performing taqsees for graves, that is stuccoing. That is due to gypsum being called qussa. It is said, stemming from this: «I performed taqsees to the graves» if I would plaster gypsum on them.

He, Allah’s blessings be upon him and his Family, also forbade to speak of «it was said, and what is said» abundant asking and wasting of property. He also forbade disobedience towards mothers and burial of girls, and he forbade wihat [1]. It is said: His saying: « wasting of property» comes in two indications: as for one of them, which is the principle, it is what is spent in (acts of) disobedience to Allah, Exalted and Glorious is He, be it little or much, and that is the thriftlessness whom Allah, Exalted is He, reproached for and forbade; the other indication is that one pays money to one’s lord while it has no spot (to be spent for). Allah, Exalted and Glorious is He, said: «And test the orphans (in ability) until age of marriage. If you are satisfied with them in (terms of) sound judgement – that is rationality – then give to them their property.» (4:6) It was said: Sound judgement is righteousness in terms of religion and maintenance of property. As for much questioning, he forbade people from asking about their properties, and it may also be included, among questioning, commandments and much search for it, like how He, Exalted and Glorious is He, said: «Do not ask about things which if they were visible to you, they would harm you.» (5:101) As for the burial of girls, they used to bury their daughters alive, and that is why they used to call the grave a «son-in-law». As for his saying that he forbade to speak of «it was said, and what is said». «What is said» refers to an infinitive tense. Do you not see that when he says «it was said, and what is said» it is as if he is said: «it was said, and sayings (of people)». It is said, in this regard: «I said a qawl, qeel and qaal [2]». In accordance to the (Qur’anic) recitation of Abdullah [3]: «That is Isa bin Mariam, the Qaal [4] of Truth» (19:34). Stemming from this, it is as if he said: «The Saying of Truth».

He, Allah’s blessings be upon him and his Family, forbade (excessive) openness with regards to family and property. Al-Asma’I said: The root of openness is to cause width and cause something to open. It stems from this that one says: «I opened his stomach» when it only refers to: «I slit it and opened it». Abu Ja’far [1] was named the Baqir, because he split the knowledge, meaning that he slit it and opened it.

He, Allah’s blessings be upon him and his Family, also forbade that a man performs tadbeeh in prayer like how a donkey performs tadbeeh. Its meaning is that a man lowers his head during kneeling until it becomes lower than (the level of) his back. When he, Allah’s blessings be upon him and his Family, used to kneel, he did not make upright his head nor raise, but it was between that. Raising is to ascend the head and make it in an upright position. Allah, Exalted is He, said: «Racing ahead, their heads raised up» (14:43). What is recommended of this is that a man’s back and hand are leveled during kneeling, because the Messenger of Allah, Allah’s blessings be upon him and his Family, if water was poured on his back while he was kneeling, he would have remained firm. Al-Sadiq, peace be upon him, said: «There is no prayer (that is accepted) for the one who does not make firm his spine during his kneeling and prostration.»

He, Allah’s blessings be upon him and his Family, also forbade the performing of ikhtinath with waterskins. The meaning of ikhtinath is that one bends their openings and then drinks from it. The root of ikhtinath is to bend. It is from here that the effeminate was named, due to his bending (as in deviation from normative sexuality), and it is from here that a woman may be called a shemale . The meaning of the narration with regards to prohibiting the bending of waterskins has two indications: one of them is that one can be precautious to whether there is an animal inside it; and that which the meaning of the narration circles is that he, Allah’s blessings be upon him and his Family, forbade drinking from its opening.

He, Allah’s blessings be upon him and his Family, also forbade jidad during nights, meaning performing jidad to palm trees. Jidad is to crack down. He only forbade it at night because the needy will not attend it (when it is cracked down).

He, Allah’s blessings be upon him and his Family, also said: There shall be no ta’dhiya with inheritance. Its meaning is that a man dies and leaves something to be divided between the inheritors. If some of them would want it to be divided, it would bring about harm upon them or upon some of them. He says: That should not be divided. That (act of) ta’dhiya, and that is to seprate, and it stems from I’dha’. It is said: «I have bitten the meat» in the meaning that one separates it. Allah, Exalted and Glorious is He, said: «Those who made the Qur’an into portions» (15:91) meaning that they believed in some of it and disbelieved in some of it, and that is also from (the act of) ta’dhiya; they divided it. A thing that is not possible to be divided, is as a seed from a substance, because if it was to be divided, one cannot benefit from it. Likewise, it is if a pigeon is divided, and so it is with a pallium robe, and the likes of it from things. This is a thick chapter relating to the ruling, and under it falls the other narration: «There shall be no harm nor cause of harm in Islam». Hence, if some inheritors wanted to divide that, it would not be given to him. However, it could be sold and then its worth could be divided among them.

He, Allah’s blessings be upon him and his Family, also forbade two types of wearing clothes: ishtimal-us-ssammaa’; and that a man wraps himself with a robe and that there is nothing between his genital and the sky. Al-Asma’I said: Isthimal-us-ssammaa’, among the Arabs, is that a man wraps himself with a robe by which all of his body is covered and he does not raise any side of it, and so he takes his hand out of it. As for the jurists, they say: It is that a man wraps himself with one robe, and that nothing else is on him, and that he raises it from one of his sides and places it on his shoulder by which his genital appears. Al-Sadiq, Allah’s blessings be upon him and his Family, said: «Iltihaf-us-ssammaa’ is that a man makes his garment go under his underarm and then make its sides on one shoulder. This is the correct interpretation, and not the one that opposed it.»

He, Allah’s blessings be upon him and his Family, also forbade that which is slaughtered for the jinns. (The meaning of) That which is slaughtered for the jinns, is that one buys a house, extracts a core and the likes of that, and that one slaughters an (animal of) offering due to that in haste. Abu Ubaida said: Its meaning is that they used to haste to (perform) this act out of fear that if they do not slaughter or feed (from it), something would afflict them from the jinns. Hence, the Prophet, Allah’s blessings be upon him and his Family.

The Messenger of Allah, Allah’s blessings be upon him and his Family, said: «Do not perform tasriya to camels and sheep. The one who buys a misrat, he is (in the legal position) to have the last of the two decisions (relating to sale). If he wants, he can return it and return along with it a ssaa’ of dates.» A misrat [1] means a camel, cow or sheep whose milk has been subject to tasriya in its udder, meaning that it has been restrained in it and not been milked for days. The root of tasriya is (the meaning of) restraining water and gathering it. It is said from it: «I have performed tasriya for the water» and it is said: «Water that has been subject to tasriya» in a short manner [2]. It is also said that from this, it was named misrat, as if water had accumulated in it.

In another narration: «The one who buys a muhaffala and returns it, let him return a ssaa’ with it.» It was only named muhaffala because the milk was subject to tahfeel and accumulated in its udder. Everything that you increase, you would have performed tahfeel to it. It is from it that it was said: «The people assembled » if they gather and increase. It was for this that an assembly of the people was named, and the plural of an assembly is assemblies .

The saying of him, Allah’s blessings be upon him and his Family: «There shall be no captivation » means deception. It is said: «I captivated him , I captivate him , a (performance of) captivation » if I would deceive him. Umar once came to the Messenger of Allah, Allah’s blessings be upon him and his Family, and said: Indeed, we are hearing narrations, from Jews, which amaze uz. Do you see that we should write some of them? He said: Are you bewildered like how the Jews and the Christians were bewildered? I have certainly come to you with it (while it, the Message, is) white and clean. If Musa was alive, he would have no option but to follow me. His saying: «bewildered» means confused. He says: Are you confused with regards to Islam, that you do not know your religion, in order for you to take it from the Jews and the Christians? Its meaning is that he disliked (for Muslims) to take knowledge from the People of the Book. As for his saying: «I have certainly come to you with it white and clean» he indicated the orthodox Religion, and that is why the feminine form is mentioned [1], similar to the saying of Allah, Exalted and Glorious is He: «And that is the correct [2] Religion.» (98:5)

He, Allah’s blessings be upon him and his Family, also said: «I have certainly intended to forbid the gheela.» Gheela refers to gheel, and that is when a man has intercourse with a woman while she is breastfeeding. From this it is said of a man: aghal or ugheel. The child is then called mughal and mugheel.

He, Allah’s blessings be upon him and his Family, also forbade irfa’, and that is much smearing of (liquid) substances (on the body).

He, Allah’s blessings be upon him and his Family, also said: «Beware from sitting on the ssa’dat, except for the one whose right has been fulfilled.» Ssa’dat are roads, and it stems from ssa’eed, and ssa’eed is sand. The plural of ssa’eed is ssa’d, then furthermore, ssa’dat is the plural of the pluralized, like how it is said: Tareeq [1], turuq and then turuqat. Allah, Exalted and Glorious is He, said: «Then perform Tayammum with good sand.» (4:43) Tayammum is to intentionally turn to something. From this it is said: «He performed amm to such-a-person» and «then I performed amm to him, (in an act of) an amm» and «I performed ta’ammum to him» and «I performed tayammum to him». All of it means: I intended for him and I sought to him. It has been narrated of al-Sadiq, peace be uon him, that he said: «The ssa’eed is the high spot, and tayib is the spot from which waters pours down.»

He, Allah’s blessings be upon him and his Family, also said: «There shall be no hasting in (performance of) prayer nor the sending of peace.» To haste is to cause (some) shortening. As for prayer, it is (perfomed) in (the acts of) abandoning the completion of its kneeling, prostration and shortening the lingering in one rak’a from lingering in another rak’a. From this, its transmitted of al-Sadiq, peace be upon him: «The prayer is a scale of measurement; the one who fulfils, shall be fulfilled.» From this is also the saying of the Prophet, Allah’s blessings be upon him and his Family: «The prayer is a gauge; the one who fulfils, to him shall it be fulfilled.» This is with regards to haste during prayer. As for haste during the sending of peace, it is that a man says: «Peace be upon you [1]» or that he responds to it and says: «And upon you [2]», and that he does not say: «And upon you [3] be peace». It is disliked to exceed the limitation during response, like how it is disliked to haste (by shortening). That is because al-Sadiq, peace be upon him, sent peace upon a man, to which the man said: «And upon you is peace and the mercy of Allah, and His blessings, forgivenesses and satisfaction». He then said: «Do not exceed with us the saying of the Angels to our father, Ibrahim, peace be upon him: The mercy of Allah and His blessings be upon you, the Household. He is, indeed, Praiseworthy, Commendable.» (11:73)

He, Allah’s blessings be upon him and his Family, also said: «Do not perform tanajush nor tadabur.» Its meaning is that a man increases to another man the price of a merchandise while he does not want to buy it, but in order for another to hear him and bid due to his bidding. One who performs tanajush is a traitor. As for tadabur, it is quarreling and severance of relation. It stems from that a man turns his backside to his companion and turns his face from him.

A man, at the presence of the Prophet, Allah’s blessings be upon him and his Family, once milked a female camel, and so the Prophet, Allah’s blessings be upon him and his Family, said to him: «Leave that which attracts (more of) the milk.» He is saying: Leave in the udder some, and do not include it all during the milking, because that which you will leave in it will attract what is above it of milk and it will cause it to flow down. If one includes all that is in the udder, the milking will be slower for him after that.