Al-Khiṣāl

10-51 حدثنا أبي رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن محمد بن علي الكوفي، عن مصعب بن سلام التميمي، عن سعد بن طريف، عن أبي جعفر عليه السلام قال: من أذن عشر سنين محتسبا يغفر الله له مد بصره ومد صوته في السماء ويصدقه كل رطب ويابس سمعه، وله من كل من يصلي معه في مسجده سهم وله من كل من يصلي بصوته حسنة

10-51 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Muhammad ibn Ali al-Kufy, on the authority of Mo’ab ibn Salam al-Tamimy, on the authority of Sa’ed ibn Tarif, on the authority of Abi Ja’far Muhammad ibn Ali al-Baqir (MGB), “God would forgive the sins of whoever says the general call to prayer for ten years for the sake of God. God will forgive his sins for as far as he can see and as far away as his voice goes. Whoever hears him will acknowledge him. He will have a share of the reward of whoever prays with him in his mosque, and whoever prays due to hearing his call to prayer.”

10-52 حدثنا أبي رضي الله عنه قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد عن الحسن بن الحسين اللولؤي، عن الحسن بن علي بن يوسف، عن معاذ الجوهري عن عمرو بن جميع بإسناده رفعه إلى النبي صلى الله عليه وآله قال: السواك فيه عشر خصال: مطهرة للفم، مرضاة للرب، يضاعف الحسنات سبعين ضعفا وهو من السنة، ويذهب الحفر ويبيض الاسنان، ويشد اللثة، ويقطع البلغم، ويذهب بغشاوة البصر، ويشهي الطعام

10-52 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted Muhammad ibn Ahmad, on the authority of Al-Hassan ibn al-Hussein al-Lu’lu’ee, on the authority of Al-Hassan ibn Ali ibn Yusuf, on the authority of Mu’az al-Juwhary, on the authority of Amr ibn Jamee’a who linked it up to the Prophet (MGB) through a chain of narrators, “Brushing the teeth has ten characteristics as follows: It cleans the mouth. It pleases the Honorable the Exalted God. It increases the reward for good deeds seventy times. It is also one of the traditions of God’s Prophet (MGB). It cleans the teeth. It whitens the teeth. It strengthens the gums. It eliminates the phlegm. It improves the sight. It increases the appetite.”

10-53 حدثنا محمد بن أحمد بن إبراهيم قال: حدثنا أبوعبد الله الوراق محمد بن عبد الله بن الفرج قال: حدثنا أبوالحسن علي بن بيان المقرئ قال: حدثنا محمد ابن سابق قال: حدثنا زائدة، عن الاعمش قال: حدثنا فرات القزاز، عن أبي الطفيل عامر بن واثلة، عن حذيفة بن أسيد العفاري قال: كنا جلوسا في المدينة في ظل حائط قال: وكان رسول الله صلى الله عليه وآله في غرفة فاطلع علينا فقال: فيم أنتم؟ فقلنا نتحدث قال: عم ذا؟ قلنا: عن الساعة فقال: إنكم لا ترون الساعة حتى ترون قبلها عشر آيات: طلوع الشمس من مغربها والدجال، ودابة الارض، وثلاثة خسوف في الارض: خسف بالمشرق وخسف بالمغرب وخسف بجزيرة العرب، وخروج عيسى بن مريم عليه السلام، وخروج يأجوج ومأجوج، وتكون في آخر الزمان نار تخرج من اليمن من قعر الارض لا تدع خلفها أحدا، تسوق الناس ألى المحشر، كلما قاموا قامت لهم تسوقهم إلى المحشر

10-53 Muhammad ibn Ahmad ibn Ibrahim narrated that Abu Abdullah al-Warraq Muhammad ibn Abdullah ibn al-Faraj quoted Abul Hassan Ali ibn Bayan al-Muqri', on the authority of Muhammad ibn Sabiq, on the authority of Za’ida, on the authority of Al-A’mash, on the authority of Furat al-Qazzaaz, on the authority of Abi Tufayl 'Amir ibn Wathila, on the authority of Hudhayfa ibn Asid al-'Afari, “We were in Medina sitting under the shadows of a garden and the Messenger of Allah (sw) was in a room. He noticed us and asked, ‘What are you thinking about?’ We replied, ‘We are talking.’ He asked, ‘About what?’ We replied, ‘About the Hour.’ So he said, ‘The Hour shall not come until ten signs appear as follows: The rise of the sun from where it usually sets, and the Dajjal, and the Beast of the earth, and three lunar eclipses on the earth, one in the East, one in the West and one in the Arabian Peninsula, and the return of Jesus son of Mary (AS), and Gog and Magog, and there will be a fire at the end of times that would burn forth from Yemen from the bottom of the earth, and it will not leave anyone behind, pushing people towards the gathering place. Every time they stand up, it will lead them to the gathering place.’”

10-54 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله قال: حدثني إبراهيم بن مهزيار، عن أخيه علي، عن الحسين بن سعيد، عن صفوان، والقاسم، عن الكاهلي، عن أبي الفرج قال: سأل أبان أبا عبد الله عليه السلام أكان لرسـول اللهصلى الله عليه وآله طواف يعرف به؟ قال: كان رسول الله يطوف بالليل والنهار عشرة أسباع: ثلاثة أول النهار، وثلاثة آخر الليل، واثنين إذا أصبح، واثنين بعد الظهر وكان فيما بين ذلك راحته

10-54 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ibrahim ibn Mahzyar, on the authority of his brother Ali ibn Mahzyar, on the authority of Al-Hussein ibn Sa’id, on the authority of Safvan (ibn Yahya) and al-Qasim, on the authority of Al-Kaheli, on the authority of Abil Faraj, “Aban asked Aba Abdullah as-Sadiq (MGB) about the well-known practice of God’s Prophet (MGB) when he (MGB) was in Mecca. The Imam (MGB) said,‘God’s Prophet (MGB) circumambulated around (the Ka’ba) seventy times (in ten rounds each consisting of seven times) each day and night. He (MGB) performed three rounds in the beginning of the day; three rounds at the end of the night; two rounds in the mornings and two rounds in the afternoon. He rested in between these times.’”

10-55 حدثنا أبوطالب المظفر بن جعفر بن المظفر العلوي رضي الله عنه قال: حدثنا جعفر بن محمد بن مسعود، عن أبيه أبي النضر محمد بن مسعود بن محمد بن عياش العياشي قال: حدثنا جعفر بن أحمد قال: حدثني علي بن محمد بن شجاع، عن محمد ابن عثمان، عن حميد بن محمد، عن أحمد بن الحسن بن صالح، عن أبيه، عن الفتح بن يزيد الجرجاني أنه كتب إلى أبي الحسن عليه السلام سأله عن رجل واقع امرأة في شهر رمضان من حل أو حرام عشر مرات؟قال: عليه عشر كفارات لكل مرة كفارة. قال: فإن أكل أوشرب فكفارة يوم واحد

10-55 Abu Talib al-Muzaf’far ibn Ja’far ibn al-Muzaf’far al-Alavi al-Samarqandi - may God be pleased with him - narrated that Ja’far ibn Muhammad ibn Masood quoted on the authority of his father Abil Nazr Muhammad ibn Masood al-Ayyashi, on the authority of Ja’far ibn Ahmad, on the authority of Ali ibn Muhammad ibn Shoja’, on the authority of Muhammad ibn Uthman, on the authority of Homayd ibn Muhammad, on the authority of Ahmad ibn al-Hassan al-Salih, on the authority of his father, on the authority of Al-Fath ibn Yazid al-Gorjany, “I wrote a letter to Abil Hassan Al-Kadhim (MGB) and asked about a man who makes love to a woman ten times - whether it be legitimate or not - on one of the days of the month of fasting - Ramazan. He (MGB) replied, ‘He has to pay ten times the expiation: an expiation for each time, and if he eats or drinks anything he should also pay for the expiation of one day.’”

10-56 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن أبيه، عن ابن أبي عمير، عن أبان بن عثمان، عن أبي عبد الله عليه السلام قال: جاء إليه رجل فقال له: بأبي أنت وامي عظني موعظة فقال: عليه السلام: إن كان الله تبارك وتعالى قد تكفل بالرزق فاهتمامك لماذا؟ وإن كان الرزق مقسوما فالحرص لماذا؟ وإن كان الحساب حقا فالجمع لماذا؟ وإن كان الخلف من الله حقا فالبخل لماذا، وإن كانت العقوبة من النار فالمعصية لماذا؟ وإن كان الموت حقا فالفرح لماذا؟ وإن كان العرض على الله حقا فالمكر لماذا؟ وإن كان الممر على الصراط حقا فالعجب لماذا؟ وإن كان كل شيء بقضاء وقدر فالحزن لماذا؟ وإن كانت الدنيا فانية فالطمانينة إليها لماذا؟

10-56 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Ahmad ibn Muhammad ibn Isa, on the authority of his father, on the authority of Ibn Abi Umayr, on the authority of Aban ibn Uthman, “A man went to see Aba Abdullah as-Sadiq (MGB) and said, ‘O may my parents be your ransom! Please advise me.’ Then the Imam (MGB) said, ‘When you know that the Blessed the Sublime God has promised to give you your share of daily bread, why are you so worried about earning it? When you know that you have a certain portion of daily bread, why are you so greedy? If you know that the Reckoning is right, why do you gather so much wealth? If you know that God will reward you, then why are you so miserly? If you know that there will be a punishment in the Fire, why do you commit sins? If you know that certainly you will die, why are you so happy? If you know that God sees all your deeds, why do you plot? If you know that you must cross the Bridge , why are you selfish? If you know that everything is due to Divine destiny, why are you sad? If you know that this world is ephemeral, why do you rely on it?’”

10-57 حدثنا أبوالحسين محمد بن علي بن الشاه قال: حدثنا أبوحامد أحمد بن محمد بن الحسين قال: حدثنا أبويزيد أحمد بن خالد الخالدي قال: حدثنا محمد بن أحمد بن صالح التميمى قال: حدثنا أبي قال: حدثنا أنس بن محمد أبومالك، عن أبيه، عن جعفر بن محمد، عن أبيه، عن جده، عن علي بن أبي طالب عليهم السلام، عن النبي صلى الله عليه وآله أنه قال في وصيته له: ياعلي كفر بالله العظيم من هذه الامة عشرة: القتات، والساحر، والديوث، وناكح امرأة حراما في دبرها، وناكح البهيمة، ومن نكح ذات محرم منه، والساعي في الفتنة، وبايع السلاح من أهل الحرب، ومانع الزكاة، ومن وجد سعة فمات ولم يحج

10-57 Abul-Hussein Muhammad ibn Ali ibn al-Shah narrated that Abu Hamid Ahmad ibn Muhammad ibn al-Hussein quoted on the authority of Abu Yazid Ahmad ibn Khalid al-Khalidy, on the authority of Muhammad ibn Ahmad ibn Salih al-Tamimy, on the authority of his father, on the authority of Anas ibn Muhammad Abu Malik, on the authority of his father, on the authority of Ja’far ibn Muhammad as-Sadiq (MGB), on the authority of his father (MGB), on the authority of his grandfather (MGB), on the authority of Ali ibn Abi Talib (MGB) that in his will to Ali (MGB), God’s Prophet (MGB) told Ali (MGB), “O Ali! Ten groups of people in this nation disbelieve in the Almighty God. They are as follows: the tale-bearers; murderers; magicians; pimps; those who illegitimately copulate with a lady in the anal area; those who copulate with animals; those who copulate with familiar women (to whom they are forbidden to marry) ; those who cause sedition; those who sell weapons to the enemies who are at war with Muslims; those who refrain from defraying the alms-tax; and those who die without going on Hajj pilgrimage although they are wealthy enough to do so.

10-58 حدثنا أحمد بن زياد بن جعفر الهمداني، والحسين بن إبراهيم بن أحمد ابن هشام بن المؤدب، وعلي بن عبد الله الوراق، وحمزة بن محمد بن أحمد بن جعفر بن محمد بن زيد بن علي بن الحسين بن علي بن أبي طالب عليهم السلام قالوا: حدثنا علي بن إبراهيم بن هاشم سنة سبع وثلاثمائة قال:حدثني أبي، عن أبي أحمد محمد بن زياد الازدي وأحمد بن محمد بن أبي نصر البزنطي جميعا، عن أبان بن عثمان الاحمر، عن أبان بن تغلب، عن أبي جعفر محمد بن علي الباقر عليهما السلام أنه قال: في قوله عز وجل: "حُرِّمَتْ عَلَيْكُمْ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلاَّ مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَنْ تَسْتَقْسِمُوا بِالأَزْلاَمِ ذَلِكُمْ فِسْقٌ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلاَ تَخْشَوْهُمْ وَاخْشَوْنِي الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمْ الإِسْلاَمَ دِينًا فَمَنْ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لإِثْمٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ ."قال: الميتة والدم ولحم الخنزير معروف "وَما أهل لغير الله به" يعني ماذبح للاصنام، وأما المنخنقة فإن المجوس كانوا لا يأكلون الذبايح ويأكلون الميتة وكانوا يخنقون البقر والغنم فإذا اختنقت وماتت أكلوها، "والمتردية" كانوا يشدون أعينها ويلقونها من السطح فإذا ماتت أكلوها،"و النطيحة" كانوا يناطحون بالكباش فإذا ماتت أحدها أكلوها، "وماأكل السبع إلا ما ذكيتم" فكانوا يأكلون مايقتله الذئب والاسد، فحرم الله ذلك "وما ذبح على النصب" كانوا يذبحون لبيوت النيران، وقريش كانوا يعبدون الشجر والصخر فيذبحون لهما "وأن تستقسموا بالازلام ذلكم فسق" قال كانوا يعمدون إلى الجزور فيجزونه عشرة أجزاء ثم يجتمعون عليه فيخرجون السهام ويدفعونها إلى رجل، والسهام عشرة سبعة لها أنصباء وثلاثة لا أنصباء لها، فالتي لها أنصباء: الفذ، والتوأم، والمسبل، والنافس، والحلس والرقيب، والمعلى.والفذ له سهم، والتوأم له سهمان، والمسبل له ثلاثة أسهم، والنافس له أربعة أسهم، والحلس له خمسة أسهم، والرقيب له ستة أسهم، والمعلى له سبعة أسهم. والتي لا أنصباء لها: السفيح، والمنيح، والوغد. وثمن الجزور على من لا يخرج له من الانصباء شيء وهو القمار فحرمه الله عز وجل

10-58 Ahmad ibn Zyad ibn Ja’far al-Hamedany, al-Hussein ibn Ibrahim ibn Ahmad ibn Hisham ibn al-Mo’adab, Ali ibn Abdullah al-Var’raq, Hamzih ibn Muhammad ibn Ahmad ibn Ja’far ibn Muhammad ibn Zayd ibn Ali ibn al-Hussein ibn Ali ibn Abi Talib (MGB), on the authority of Ali ibn Ibrahim ibn Hashim who in the year 307 A.H. (919 A.D.) narrated that his father quoted Abi Ahmad Muhammad ibn Zyad al-Azodi, Ahmad ibn Muhammad ibn Abi Nasr al-Bazanty, on the authority of Aban ibn Uthman al-Ahmar, on the authority of Aban ibn Taqlib, on the authority of Abi Ja’far Muhammad ibn Ali al-Baqir (MGB) who said the following regarding the following verse from the Honorable the Exalted God, “Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than God; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, God is indeed Oft-Forgiving, Most Merciful.”The Imam (MGB) replied, “What ‘dead meat, blood, the flesh of swine’ refer to here are well-known already. However, ‘that on which hath been invoked the name of other than God’ refers to what has been slaughtered as an offering for the idols. And ‘that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death’ refers to the fact that the Magians did not eat the meat of animals whose head was cut off. Rather they killed it unlawfully and ate it. They choked cows and sheep and ate them when they died. Sometimes they placed a cloth in front of the animal’s eyes and threw it down from the roof and ate it when it died. At other times they made the ewes fight with each other with their horns, and ate the one that got killed. And ‘that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form);’ refers to the fact that sometimes they ate what has been attacked by wolves and lions. God forbade eating such things. And ‘that which is sacrificed on stone (altars);’ refers to what the people used to sacrifice in a fire-house. The Quraysh used to worship trees and rocks and slaughtered for them. Thus ‘(forbidden) also is the division (of meat) by raffling with arrows’ refers to the practice of the Quraysh who divided up a slaughtered camel’s corpse into twenty-eight shares, gathered around it, drew lots with ten arrows, and gave it to men. There were ten lottery arrows. Seven of them had shares and three of them had no shares. The seven that had shares had the names Fach; Tawam; Musbil; Nafis; Hilis; Raqib; Mu’alli. Fach had one share; Tawam had two shares. Musbil had three shares. Nafis had four shares. Hilis had five shares. Raqib had six shares. Mu’alli had seven shares. The last three arrows which did not have any shares were called Samih, Manih, and Waghd, had no share at all. Those who got the arrows which did not have any shares had to pay for the camel. This is considered to be gambling and the Honorable the Exalted God forbade it.”

10-59 حدثنا أحمد بن الحسن القطان قال: حدثنا أحمد بن يحيى بن زكريا القطان، عن بكر بن عبد الله بن حبيب قال: حدثنا تميم بن بهلول، عن أبيه قال: حدثنا إسماعيل بن الفضل قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: "وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا" فقال: فريضة على كل مسلم أن يقول قبل طلوع الشمس عشر مرات وقبل غروبها عشر مرات: "لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، يحيي ويميت، وهو حي لايموت، بيده الخير وهو على كل شيء قدير" قال: فقلت: "لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، يحيى ويميت، ويميت ويحيى" فقال: يا هذا لاشك في أن الله يحيي ويميت ويميت ويحيى ولكن قل كما أقول

10-59 Ahmad ibn al-Hassan al-Qat’tan narrated that Ahmad ibn Yahya ibn Zakaria al-Qat’tan quoted Bakr ibn Abdullah ibn Habib, on the authority of Tamim ibn Buhlool, on the authority of his father, on the authority of Isma’il ibn al-Fazl that Aba Abdullah as-Sadiq (MGB) was asked regarding the following words of the Honorable the Exalted God, ‘…, and celebrate (constantly) the praises of thy Lord, before the rising of the sun, and before its setting;…’ He (MGB) said, “It is incumbent upon every Muslim to say the following ten times before the rising of the sun, and before its setting: ‘There is no god but God. There is no partner for Him. To Him belongs the Rule and praise is for Him. He revives and deadens. He is theLiving Who never dies. All good is done by His Hand. And He is the One who is able to do everything. (‘La illaha illalah vahdahu la sharika la lahul molk va laholhamd yohee va yomit va huwa hayuun la yamut beyadehil khayr va huwa ala koleshayen qadir.’ I repeated it but had doubts whether to say ‘yohee va yomit’ or ‘yomit and yohee’ and said ‘There is no god but God. There is no partner for Him. To Him belongs the Rule and praise is for Him. He revives and deadens. He deadens and revives.’ The Imam (MGB) told me, ‘There is no doubt that both ways are true about the Sublime God, but you had better say it as I did.’

10-60 حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال: حدثنا علي ابن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير، عن أبان بن عثمان الاحمر قال: سمعت جعفر بن محمد يحدث عن أبيه عليهما السلام قال: سمعت جابر بن عبد الله الانصاري يقول: سئل رسول الله صلى الله عليه وآله عن ولد عبدالمطلب فقال: عشرة والعباسقال مصنف هذا الكتاب رضي الله عنه: وهم عبد الله وأبوطالب والزبير وحمزة والحارث وهو أسنهم والغيداق والمقوم وحجل وعبدالعزى وهو أبولهب وضرار والعباس، ومن الناس من يقول: إن المقوم هوحجل.ولعبد المطلب عشرة أسماء تعرفه بهاالعرب وملوك القياصرة وملوك العجم وملوك الحبشة، فمن أسمائه عامر، وشيبة الحمد، وسيد البطحاء، وساقي الحجيج، وساقي المغيث، وغيث الورى في العام الجدب، وأبوالسادة العشرة، وعبدالمطلب، وحافر زمزم، وليس ذلك لمن تقدمه

10-60 Ahmad ibn Zyad ibn Ja’far al-Hamedany - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Muhammad ibn Abi Umayr, on the authority of Aban ibn Uthman al-Ahmar that he had heard Ja’far ibn Muhammad (MGB) narrate on the authority of his father (MGB), on the authority of Jabir ibn Abdullah al-Ansari, “The Prophet (MGB) was asked about the number of the sons of Abdul Mutalib34 . He (MGB) replied, ‘There were ten of them and Abbas.’” The compiler of the book - may God be pleased with him - said, “They were Abdullah; Abu Talib; Az-Zubayr; Hamzih; Harith who was the eldest; Qaydaq; Muqum; Hijl; Abd al-Aza who is the same as Abu Lahab36 ; Zarrar and Abbas. Some people say that Muqum is the same as Hijl. Abdul Mutalib had ten names by which the Arabs, the Roman Emperors and the Persian and Ethiopian Kings knew him. These names were: Amir; Shaiba-ulhamd; Sayyid Batha; Saqi Hujjaj; Saqi Muqays; Qays ul-vara fil-am ul-Judab; Abul Sadat ulashrat; Abdul Mutalib, Hafir Zamzam. Nobody had any of these names before him.”