'Allamah al-Majlisi says that it is precautious to avoid selling the rosary of prostration-clay that are made of the clay of Imam al-Husayn's tomb; rather, such things must be given as gifts. However, it may be unobjectionable that the two parties of such transaction (of selling or purchasing objects made of this clay) reach an agreement consensually without specifying any article as condition in advance. Supporting this ruling, Imam al-Sadiq ('a), in a validly reported tradition, is reported to have said, "Whoever sells the dust of Imam al- Husayn's tomb is considered as having sold his own flesh." Our well-versed traditionist and mentor, Shaykh al-Nuri, has mentioned the following story in his book of Dar al-Salam: When one of my brothers presented himself before my mother, may Allah rest her soul, she noticed that he had put a which is under his garment. She thus reproached him, saying, "This is impoliteness! This piece of clay may be under your thigh and then broken." He answered, "This is true! Two pieces of this clay have been already broken." He then promised her not to do this ever again. A few days later, my father the master scholar, may Allah raise his rank, who did not know about this incident, saw in sleep that our master Imam al-Husayn, peace be upon him, visited him and sat in the reading room where my father used to sit. The Imam ('a) treated him with kindness and then asked him to summon his sons so that the lmam ('a) would honor them. So, my father sent for them, who were five with me, and they stood next to the door before the lmam ('a), who had some stuff of dresses and other things in his hand.
Allamah al-Majlisi anasema kwamba ni tahadhari kuepuka kuuza rozari ya udongo wa sijda ambayo imetengenezwa kwa udongo wa kaburi la Imam al-Husayn; bali, vitu kama hivyo lazima vitolewe kama zawadi. Hata hivyo, inaweza kuwa bila pingamizi kwamba pande mbili za shughuli hiyo (ya kuuza au kununua vitu vilivyotengenezwa kwa udongo huu) kufikia makubaliano kwa maelewano bila kubainisha kipengele chochote kama masharti mapema. Akiunga mkono hukumu hii, Imam al-Sadiq (a.s.) katika hadithi iliyoripotiwa kwa uhalali, anaripotiwa kusema, "Yeyote anayeuza mavumbi ya kaburi la Imam al-Husayn anahesabiwa kuwa ameuza nyama yake mwenyewe." Shaykh al-Nuri, mwanahadithi wetu mjuzi na mshauri ametaja kisa kifuatacho katika kitabu chake cha Dar al-Salam: Mmoja wa ndugu zangu alipojidhihirisha mbele ya mama yangu, Mwenyezi Mungu ailaze roho yake, aliona kwamba ameweka chini ya nguo yake. Basi akamtukana akisema, "Huu ni utovu wa adabu! Kipande hiki cha udongo kinaweza kuwa chini ya paja lako na kisha kuvunjika." Akajibu, "Hii ni kweli! Vipande viwili vya udongo huu vimekwisha vunjika." Kisha akamuahidi kutofanya hivyo tena. Siku chache baadaye, baba yangu mwanachuoni, Mwenyezi Mungu anyanyue cheo chake, ambaye hakujua kuhusu tukio hili, aliona usingizini kwamba bwana wetu Imamu al-Husayn, amani iwe juu yake, alimtembelea na kuketi kwenye chumba cha kusomea alichokuwa anakaa baba yangu. Imam (a.s.) alimtendea wema na kisha akamtaka awaite wanawe ili mamam (a.s.) awaheshimu. Kwa hiyo, baba yangu akawaita, ambao walikuwa watano pamoja nami, na wakasimama karibu na mlango mbele ya mamam ('a), ambaye alikuwa na nguo na vitu vingine mkononi mwake.
He thus called them one by one and gave them a part of that stuff. When it was the turn of my brother whom had been reproached by my mother, the Imam ('a) looked at him with
Hivyo aliwaita mmoja baada ya mwingine na kuwapa sehemu ya mambo hayo. Ilipofika zamu ya kaka yangu ambaye alitukanwa na mama yangu, Imam (a.s.) alimtazama kwa macho.
some anger, turned his face towards my father, and said, "This son of you has broken two pieces of clay taken from my tomb under his thigh." Then, the Imam ('a) threw something towards my brother without asking him to take it. As much as I remember, the Imam ('a) gave my brother a comb-like apparatus that is usually made of clothing and [used in engraving on carpets] called in Persian tirmeh. Hence, when my father woke up, he told my mother of this dream and she told him of her story with her son. So, my father was amazed of this incident. The lmam ('a) commented, O Allah, in the name of this dust, in the name of him who
hasira, akageuza uso wake kuelekea baba yangu, na kusema, "Huyu mwana wako amevunja vipande viwili vya udongo vilivyochukuliwa kutoka kaburini mwangu chini ya paja lake." Kisha, Imam (a.s.) akamrushia kaka yangu kitu bila ya kumtaka akichukue. Kadiri ninavyokumbuka, Imam (a.s.) alimpa kaka yangu kifaa kinachofanana na sega ambacho kwa kawaida hutengenezwa kwa nguo na [hutumika katika kuchora kwenye zulia] kiitwacho tirmeh ya Kiajemi. Kwa hiyo, baba yangu alipoamka, alimwambia mama yangu kuhusu ndoto hii naye akamwambia kuhusu hadithi yake na mtoto wake. Kwa hiyo, baba yangu alishangazwa na tukio hili. Imamu (a.s.) alisema, Ewe Mwenyezi Mungu, kwa jina la udongo huu, kwa jina la yule ambaye
ูู ุงูู ูููู ูู ุงูุฎููููู
resided in it and occupied it, in the names of his grandfather,
advantageous knowledge, and curative from all maladies and diseases. 'Aliamah al Majlisi says that it is precautious to avoid selling the rosary of prostrationclay that are made of the clay of Imam alHusayn's tomb; rather, such things must be given as gifts. However, it may be unobjectionable that the two parties of such transaction (of selling or purchasing objects made of this clay) reach an agreement consensually without specifying any article as condition in advance. Supporting this ruling, lmam alSadiq ('a), in a validly reported tradition, is reported to have said, "Whoever sells the dust of Imam alHusayn's tomb is considered as having sold his own flesh." Our wellversed traditionist and mentor, Shaykh alNuri, has mentioned the following story in his book of Dar alSalam: When one of my brothers presented himself before my mother, may Allah rest her soul, she noticed that he had put a which is under his garment. She thus reproached him, saying, "This is impoliteness! This piece of clay may be under your thigh and then broken." He answered, "This is true! Two pieces of this clay have been already broken. "He then promised her not to do this ever again. A few days later, my father the master scholar, may Allah raise his rank, who did not know about this incident, saw in sleep that our master lmam alHusayn, peace be upon him, visited him and sat in the reading room where my father used
maarifa yenye faida, na ya kutibu magonjwa na magonjwa yote. Aliamah al Majlisi anasema kwamba ni tahadhari kuepuka kuuza rozari ya udongo wa sijda ambayo imetengenezwa kwa udongo wa kaburi la Imam alHusayn; bali, vitu kama hivyo lazima vitolewe kama zawadi. Hata hivyo, inaweza kuwa bila pingamizi kwamba pande mbili za shughuli hiyo (ya kuuza au kununua vitu vilivyotengenezwa kwa udongo huu) kufikia makubaliano kwa maelewano bila kubainisha kipengele chochote kama masharti mapema. Akiunga mkono hukumu hii, lmam alSadiq (a.s) katika hadithi iliyoripotiwa kwa uhalali, inaripotiwa kuwa alisema, "Yeyote anayeuza mavumbi ya kaburi la Imam al-Husayn anahesabiwa kuwa ameuza nyama yake mwenyewe." Mwanahadithi na mshauri wetu, Shaykh alNuri, ametaja kisa kifuatacho katika kitabu chake cha Dar alSalam: Mmoja wa ndugu zangu alipojidhihirisha mbele ya mama yangu, Mwenyezi Mungu ailaze roho yake, aliona kwamba ameweka chini ya nguo yake. Basi akamtukana akisema, "Huu ni utovu wa adabu! Kipande hiki cha udongo kinaweza kuwa chini ya paja lako na kisha kuvunjika." Akajibu, "Hii ni kweli! Vipande viwili vya udongo huu vimekwisha vunjwa." Kisha akamuahidi kutofanya hivyo tena. Siku chache baadaye, baba yangu msomi, Mwenyezi Mungu ampandishe cheo, ambaye hakujua juu ya tukio hili, aliona usingizini bwana wetu lmam alHusayn, amani iwe juu yake, alimtembelea na kuketi katika chumba cha kusoma ambacho baba yangu alikuwa akitumia.
He thus called them one by one and gave them a part of that stuff. When it was the turn of my brother whom had been reproached by my mother, the Imam ('a) looked at him with some anger, turned his face towards my father, and said, "This son of you has broken two pieces of clay taken from my tomb under his thigh." Then, the Imam ('a) threw something towards my brother without asking him to take it. As much as I remember, the Imam ('a) gave my brother a comblike apparatus that is usually made of clothing and lused in engraving on carpets] called in Persian tirmeh. Hence, when my father woke up, he told my mother of this dream and she told him of her story with her son. So, my father was amazed of this incident.
Hivyo aliwaita mmoja baada ya mwingine na kuwapa sehemu ya mambo hayo. Ilipofika zamu ya kaka yangu ambaye alitukanwa na mama yangu, Imam (a.s.) alimuangalia kwa hasira kiasi, akauelekeza uso wake kwa baba yangu, na akasema, โHuyu mwana wenu amevunja vipande viwili vya udongo vilivyochukuliwa kutoka kwenye kaburi langu chini ya paja lake. Kisha, Imam (a.s.) akamrushia kaka yangu kitu bila ya kumtaka akichukue. Kadiri ninavyokumbuka, Imam (a.s.) alimpa kaka yangu kifaa cha kuchana ambacho kwa kawaida hutengenezwa kwa nguo na kupendelewa kuchora kwenye mazulia] kiitwacho kwa Kiajemi tirmeh. Kwa hiyo, baba yangu alipoamka, alimwambia mama yangu kuhusu ndoto hii naye akamwambia kuhusu hadithi yake na mtoto wake. Kwa hiyo, baba yangu alishangazwa na tukio hili.
