Al-Khiṣāl

26-3 قال: فما السبعون؟ قال: اختار موسى قومه سبعين رجلا لميقات ربه عز وجل، قال: فما الثمانون؟ قال: قرية بالجزيرة يقال لها ثمانون منها قعد نوح في السفينة واستوت على الجودي، وأغرق الله القوم، قال: فما التسعون؟ قال: الفلك المشحون اتخذ نوح عليه السلام فيه تسعين بيتا للبهائم،قال: فما المائة؟ قال: كان أجل داود عليه السلام ستين سنة فوهب له آدم عليه السلام أربعين سنة من عمره فلما حضرت آدم الوفاة جحد فجحدت ذريته. فقال له: يا شاب صف لي محمدا كأني أنظر إليه حتى أومن به الساعة، فبكى أمير المؤمنين عليه السلام ثم قال: يا يهودي هيجت أحزاني كان حبيبي رسول الله صلى الله عليه وآله صلت الجبين، مقرون الحجابين، أدعج العنين، سهل الخدين، أقنى الانف، دقيق المسربة، كث اللحية براق الثنايا، كان عنقه إبريق فضة، كان له شعيرات من لبته إلى سرته، ملفوفة كأنه قضيب كافور، لم يكن في بدنه شعيرات غيرها، لم يكن بالطويل الذاهب ولا بالقصير النزر، كان إذا مشى مع الناس غمرهم نوره، وكان إذا مشى كأنه يتقلع من صخر أو ينحدر من صبب، كان مدور الكعبين، لطيف القدمين دقيق الخصر عمامته السحاب، وسيفه ذوالفقار، وبغلته دلدل، وحماره اليعفور، وناقته العضباء، وفرسه لزاز، وقضيبه الممشوق، وكان عليه السلام أشفق الناس على الناس، وأرأف الناس بالناس،كان بين كتفيه خاتم النبوة مكتوب على الخاتم سطران أما أول سطر فلا إله إلا الله وأما الثاني فمحمد رسول الله صلى الله عليه وآله هذه صفته يا يهودي. فقال اليهوديان: نشهد أن لا إله إلا الله وأن محمدا رسول الله صلى الله عليه وآله وأنك وصي محمد حقا، فأسلما وحسن إسلامهما ولزما أمير المؤمنين عليه السلام فكانا معه حتى كان من أمر الجمل ما كان، فخرجا معه إلى البصرة فقتل أحدهما في وقعة الجمل، وبقي الآخر حتى خرج معه إلى صفين فقتل بصفين

26-3 The Jew asked, ‘What are the seventy?’ Ali (MGB) replied, ‘This refers to the seventy persons which Moses chose from amongst his family to take to the place of meeting his Lord - the Honorable the Exalted God.’ The Jew asked, ‘What are the eighty?’ Ali (MGB) replied, ‘Eighty here refers to the name of a village in an island where Noah boarded his ark and then landed on Judi and God drowned his tribe.’The Jew asked, ‘What are the ninety?’ Ali (MGB) replied, ‘It refers to the Ark in which Noah built ninety compartments for living creatures.’The Jew asked, ‘What are the one-hundred?’ Ali (MGB) replied, ‘David’s (MGB) life was only sixty years, but Adam (MGB) donated forty years of his own life to David (MGB). When Adam’s time of death arrived, he denied it. It was from then on that that denying the truth passed on from him unto his progeny.’ The Jew said, ‘O young fellow! Please describe Muhammad for me as if I am looking at him myself so that I may believe in him.’ The Commander of the Faithful Imam Ali (MGB) cried and said, ‘O Jew! You have renewed my sorrow. My friend Muhammad - the Prophet of God - was a large-foreheaded man; with joined brows; black eyes; smooth cheeks; a cute nose; tiny lips; dense beard; shiny teeth; with a silver color neck; and a line of hair from the throat down to his belly button like a camphor branch with no hair elsewhere. He was neither too tall nor too short. When he walked his light encompassed everyone around him: he walked firmly as if he was climbing a hill or going down a hill; He had round heels, delicate feet and a thin waist. His turban was As-Sahab; his sword Dhul Fiqar ; his mule was Doldol ; his donkey was Ya’fur; his camel was Kaswa; his horse was Lizaz; and his staff was al-Mamshuq. He (MGB) was the kindest person with other people. He (MGB) was the most gentle person with other people. The seal of Prophethood was placed between his two shoulders. There were two lines written on that seal. The first line read, ‘There is no god but God’ and the second line read, ‘Muhammad is the Prophet of God. Well. Dear Jewish fellow! These were his characteristics.’ The two Jewish men said, ‘We bear witness that there is no god but God; Muhammad is the Prophet of God; and you are the Trustee of Muhammad.’ They became true Muslims and became companions of Ali (MGB). They were with him (MGB) until the Battle of Jamal when they accompanied Ali (MGB) to Basra. One of them was killed there and the other one survived until he accompanied Ali (MGB) in the Battle of Siffin and was killed in that battle.”

26-4 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله قال: حدثني أحمد بن الحسين بن سعيد، عن أبيه، عن جعفر بن يحيى، عن أبيه رفعه إلى بعض الصادقين من آل محمد عليهم السلام قال: جاء رجلان من يهود خيبر ومعهما التوراة منشورة يريدان النبي صلى الله عليه وآله فوجداه قد قبض، فأتيا أبا بكر فقالا: إنا قد جئنا نريد النبي لنسأله عن مسألة فوجدناه قد قبض. فقال: وما مسألتكما؟قالا: أخبرنا عن الواحد والاثنين والثلاث والاربعة والخمسة والستة والسبعة والثمانية والتسعة والعشرة والعشرين والثلاثين والاربعين والخمسين والستين والسبعين والثمانين والتسعين والمائةفقال لهما أبو بكر: ما عندي في هذا شيء ائتيا علي بن أبي طالبقال: فأتياه فقصا عليه القصة من أولها ومعهما التوراة منشورة، فقال لهما أمير المؤمنين عليه السلام: إن أنا أخبرتكما بما تجدانه عندكما تسلمان؟ قالا: نعمقال: أما الواحد فهو الله وحده لا شريك له. وأما الاثنان فهو قول الله عز وجل: "لاَ تَتَّخِذُوا إِلَهَيْنِ اثْنَيْنِ إِنَّمَا هُوَ إِلَهٌ وَاحِد." وأما الثلاثة والاربعة والخمسة والستة والسبعة والثمانية فهن قول الله عز وجل في كتابه في أصحاب الكهف "سَيَقُولُونَ ثَلاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلاَّ قَلِيلٌ فَلاَ تُمَارِ فِيهِمْ إِلاَّ مِرَاء ظَاهِرًا وَلاَ تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا ."وأما التسعة فهو قول الله عز وجل في كتابه:"وَكَانَ فِي الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِي الأَرْضِ وَلاَ يُصْلِحُونَ ."وأما العشرة فقول الله عز وجل: "تِلْكَ عَشَرَةٌ كَامِلَةٌ ."وأما العشرون فقول الله عز وجل في كتابه "...إِن يَكُن مِّنكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُواْ مِئَتَيْنِ ."وأما الثلاثون والاربعون فقول الله عز وجل في كتابه: "وَوَاعَدْنَا مُوسَى ثَلاَثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً ."وأما الخمسون فقول الله عز وجل: "فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ ."وأما الستون فقول الله عز وجل في كتابه: "...فَمَن لَّمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا ."وأما السبعون فقول الله عز وجل في كتابه: "وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلاً لِمِيقَاتِنَا ."وأما الثمانون فقول الله عز وجل: في كتابه "وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً ."وأما التسعون فقول الله عز وجل في كتابه: "إِنَّ هَذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً ."وأما المائة فقول الله عز وجل في كتابه: "الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ "

26-4 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn al-Hussein ibn Sa’id, on the authority of his father, on the authority of Ja’far ibn Yahya, on the authority of his father who linked it up to some of the trustworthy followers of the Household of Muhammad (MGB), “Two Jewish men from Khaybar came (to Medina) with an open Torah. They wanted to see the Prophet (MGB). The people told them that the Prophet (MGB) had passed away. They went to see Abu Bakr and said, ‘We had come here to see your Prophet and ask him a few questions. However, we realized that he has passed away.’ Abu Bakr asked them, ‘What are your questions?’ They said, ‘Please let us know what does one, two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, sixty, seventy, eighty, ninety and one-hundred refer to?’ Abu Bakr told them, ‘I do not have the answer to these questions. Go to see Ali ibn Abi Talib.’ The Jews went to see Ali (MGB) and told him what had happened while they held the Torah open in their hand. The Commander of the Faithful Imam Ali (MGB) asked them, ‘Will you accept Islam if I give you the answer to these questions?’They replied, ‘Yes.’ Ali (MGB) said, ‘One refers to God who is only One and He doesn’t have any partners. Two refers to what the Honorable the Exalted God said in the following verse, ‘Take not (for worship) two gods, for He is just One God.’ Three, four, five, six, seven, eight and nine refer to what the Honorable the Exalted God has said in His Book in the Chapter Al-Kahf as follow, ‘(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: ‘My Lord knoweth best their number; It is but few that know their (real case).’ Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers.’And nine refers to what the Honorable the Exalted God says in His Book, ‘There were in the city nine men of a family, who made mischief in the land, and would not reform.’And ten refers to what the Honorable the Exalted God said (regarding fasting in case one cannot afford an offering for Hajj), ‘…making ten days in all.”And twenty refers to what the Honorable the Exalted God says in His Book, ‘If there are twenty amongst you, patient and persevering, they will vanquish two-hundred,’Thirty and forty refer to what the Honorable the Exalted God says in His Book, ‘We appointed for Moses thirty nights, and completed (the period) with ten (more), thus was completed the term (of communion) with his Lord, forty nights…’Fifty refers to what the Honorable the Exalted God says in His Book, ‘The angels and the spirit ascend unto him in a Day the measure whereof is (as) fifty-thousand years:’Sixty refers to ’sixty days of consecutively fasting’ or the ‘feeding of sixty indigent ones’ that the Honorable the Exalted God has established as the expiation for men who divorce their wives by calling them mothers (Zihar), before they can touch each other as the Honorable the Exalted God says in His Book, ‘But if any is unable to do so, he should feed sixty indigent ones…’Seventy refers to the seventy persons which Moses chose from amongst his family to take to the place of meeting his Lord as the Honorable the Exalted God says in His Book, ‘And Moses chose seventy of his people for Our place of meeting…’Eighty refers to the punishment for unduly accusing women of adultery as the Honorable the Exalted God says in His Book, ‘And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations),- flog them with eighty stripes;…’Ninety refers to the story of the two disputant brothers who went to seek his judgement regarding their ewes as the Honorable the Exalted God said in His Book, ‘This man is my brother, He has nine and ninety ewes,…’And one-hundred refers to the punishment for adultery or fornication as the Honorable the Exalted God said in His Book, ‘The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes:…’ ”

26-5 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا الحسن ابن متيل الدقاق قال: حدثنا سلمة بن الخطاب، عن منيع بن الحجاج، عن يونس، عن صباح المزني، عن أبي عبد الله عليه السلام قال: عرج النبي صلى الله عليه وآله مائة وعشرين مرة ما من مرة إلا وقد أوصى الله عز وجل فيها النبي صلى الله عليه وآله بالولاية لعلي والائمة عليهم السلام أكثر مما أوصاه بالفرائض

26-5 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Al-Hassan ibn Matil al-Daq’qaq quoted Salma ibn al-Khat’tab, on the authority of Muni’a ibn al-Haj’jaj, on the authority of Yunus, on the authority of Sabah al-Mazny that Aba Abdullah as-Sadiq (MGB) said, “The Prophet (MGB) ascended to Heaven one-hundred and twenty times. Every time, the Honorable the Exalted God recommended the love for Ali (MGB) and the Immaculate Divine Leaders (MGB) more than He recommended the obligatory deeds.”

26-6 حدثنا أبي، ومحمد بن الحسن رضي الله عنهما قالا: حدثنا سعد بن عبد الله، وعبد الله بن جعفر الحميري جميعا، عن أحمد بن محمد بن عيسى، عن محمد بن أبي عمير، عمن ذكره، عن أبي عبد الله عليه السلام قال:لما أهبط الله عز وجل آدم عليه السلام من الجنة أهبط معه عشرين ومائة قضيب منها أربعون ما يؤكل داخلها وخارجها وأربعون منها ما يؤكل داخلها ويرمى بخارجها،و أربعون منها ما يؤكل خارجها ويرمى ��داخلها، وغرارة فيها بزر كل شيء

26-6 (The compiler of the book narrated) that his father and Muhammad ibn al-Hassan - may God be pleased with them - narrated that Sa’ed ibn Abdullah And Abdullah ibn Ja’far al-Homayry quoted Ahmad ibn Muhammad ibn Isa, on the authority of Muhammad ibn Abi Umayr, that someone quoted on the authority of Aba Abdullah as-Sadiq (MGB), “When the Honorable the Exalted God sent Adam (MGB) down from Heaven to the Earth, He sent down one-hundred and twenty branches with him forty of which are both edible inside and outside; forty of which are edible outside but not edible inside; and forty of which are edible inside but not edible outside. God also sent down to Earth a large sack with him full of every kind of seeds.”

26-7 حدثنا أبوأحمد محمد بن جعفر البندار الشافعي بفرغانة قال: حدثنا أبوالعباس الحمادي قال: حدثنا صالح بن محمد البغدادي قال: حدثنا عبيدالله بن عمرو القواريري قال: حدثنا مؤمل بن إسماعيل قال: حدثنا سفيان الثوري، عن علقمة بن مرثد، عن سليمان بن بريدة، عن أبيه قال: قال رسول الله صلى الله عليه وآله:أهل الجنة عشرون ومائة صنف. هذه الامة منها ثمانون صنفا

26-7 Abu Ahmad Muhammad ibn Ja’far al-Bandar al-Shafe’ee in Furqan narrated that Abul Abbas al-Himady quoted Salih ibn Muhammad al-Baghdady, on the authority of Ubaydullah ibn Amr al-Qavariri, on the authority of Mu’mel ibn Isma’il, on the authority of Sufyan al-Sowri, on the authority of Alqamat ibn Morsed, on the authority of Suleiman ibn Barida, on the authority of his father that God’s Prophet (MGB) said, “The people of Heaven are divided into one-hundred and twenty groups, eighty of which are my followers.”

26-8 حدثنا أبوالحسن أحمد بن محمد بن الحسين البزاز قال: أخبرني أبوحامد أحمد بن محمد بن حمويه قال: أخبرنا أبوجعفر محمد بن أحمد بن سعيد الرازي قال: حدثنا العباس بن حمزة قال: حدثنا أحمد بن إبراهيم الدورقي، قال: حدثنا الربيع بن بدر، عن أبي الاشهب النخعي قال: قال علي بن أبي طالب عليه السلام: من دخل في الاسلام طائعا وقرأ القرآن ظاهرا فله في كل سنة مائتا دينار في بيت المال المسلمين إن منع في الدنيا أخذها يوم القيامة وافية أحوج ما يكون إليها

26-8 Abul Hassan Ahmad ibn Muhammad ibn al-Hussein al-Bazzaz narrated that Abu Hamid Ahmad ibn Muhammad ibn Hamuye quoted Abu Ja’far Muhammad ibn Sa’id al-Razi, on the authority of Al-Abbas al-Hamzih, on the authority of Ahmad ibn Ibrahim al-Doraqi, on the authority of Al-Rabi’a ibn Badr, on the authority of Abil Ash’hab al-Nakha’ee that Ali ibn Abi Talib (MGB) said, “Any Muslim who is ready to memorize the Quran deserves to receive two-hundred Dinars from the Muslims’ treasury every year. If this is withheld from him in this world, he will receive it on the Resurrection Day when it will even be more beneficial for him.”

26-9 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن الحسين ابن سعيد، عن الحسين بن علي بن يقطين، عن بكر بن علي بن عبدالعزيز، عن أبيه قال: سألت أبا عبد الله عليه السلام عن السنة كم يوما هي؟ قال: ثلاثمائة وستون يوما، منها ستة أيام خلق الله عز وجل فيها الدنيا فطرحت من أصل السنة فصارت السنة ثلاثمائة وأربعة وخمسين يوما

26-9 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn al-Hussein ibn Sa’id, on the authority of Al-Hussein ibn Ali ibn Yaqtayn, on the authority of Bakr ibn Ali ibn Abdul Aziz, on the authority of his father, “I asked Aba Abdullah as-Sadiq how many days there are in one year. He (MGB) replied, ‘There are three-hundred and sixty days in a year. God created this world in 6 days. That is why this was subtracted from three-hundred and sixty. Hence there are three-hundred and fifty-four days in a (lunar) year.”

26-10 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا الحسين ابن الحسن بن أبان، عن الحسين بن سعيد، عن فضالة بن أيوب، عن معاوية بن عمار، عن أبي عبد الله عليه السلام قال: يستحب أن تطوف ثلاثمائة وستين اسبوعا عدد أيام السنة فإن لم تستطع فما قدرت عليه من الطواف

26-10 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Al-Hussein ibn al-Hassan ibn Aban quoted Al-Hussein ibn Sa’id, on the authority of Fuzalat ibn Ayoob, on the authority of Muawiyah ibn Ammar that Aba Abdullah as-Sadiq (MGB) said, “It is recommended to perform the seven round circumambulation (of the Ka’ba) three-hundred and sixty times - that is as many days as there are in a year. However, one may perform the seven round circumambulation (of the Ka’ba) as many rounds as he can.”

26-11 حدثنا أحمد بن محمد بن الهيثم العجلي، وأحمد بن الحسن القطان، ومحمد ابن أحمد السناني، والحسين بن إبراهيم بن أحمد بن هشام المكتب، وعبد الله بن محمد الصائغ، وعلي بن عبد الله الوراق رضي الله عنهم قالوا: حدثنا أبوالعباس أحمد بن يحيى بن زكريا القطان قال: حدثنا بكر بن عبد الله بن حبيب قال: حدثنا تميم ابن بهلول قال: حدثنا أبومعاوية، عن الاعمش، عن جعفر بن محمد عليهما السلام قال: هذه شرائع الدين لمن أراد أن يتمسك بها وأراد الله هداه: إسباع الوضوء كما أمر الله عز وجل في كتابه الناطق غسل الوجه واليدين إلى المرفقين، ومسح الرأس والقدمين إلى الكعبين مرة مرة ومرتان جائز، ولا ينقض الوضوء إلا البول والريح والنوم، والغائط والجنابة، ومن مسح على الخفين فقد خالف الله ورسوله وكتابه، ووضوؤه لم يتم وصلاته غير مجزية، والاغسال منها غسل الجنابة،و الحيض، وغسل الميت وغسل من مس الميت بعد ما يبرد، وغسل من غسل الميت، وغسل يوم الجمعة، وغسل العيدين، وغسل دخول مكة، وغسل دخول المدينة، وغسل الزيارة، وغسل الاحرام، وغسل يوم عرفة، وغسل ليلة سبع عشرة من شهر رمضان، وغسل ليلة تسع عشرة من شهر رمضان، وغسل ليلة إحدى وعشرين وليلة ثلاث وعشرين منه. اما الفرض فغسل الجنابة، وغسل الجنابة والحيض واحد

26-11 Ahmad ibn Muhammad al-Haysam al-Ajali, Ahmad ibn al-Hassan al-Qat’tan, Muhammad ibn Ahmad al-Sin’ani, al-Hussein ibn Ibrahim ibn Ahmad ibn Hisham al-Mokattib, Abdullah ibn Muhammad al-Saéq and Ali ibn Abdullah al-Var’raq - may God be pleased with them - narrated that Abul Abbas Ahmad ibn Yahya ibn Zakarya al-Qattan quoted Bakr ibn Abdullah al-Habib, on the authority of Tamim ibn Buhlool, on the authority of Abu Muawiyah, on the authority of Al-A’amash that Ja’far ibn Muhammad as-Sadiq (as) said, “These are the religious decrees. God guides whoever decides to adhere to them. Make ritual ablutions (wuzu) just as the Honorable the Exalted God has commanded in His Speaking Book. (O ye who believe! when ye prepare for prayer,) wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and your feet to the ankles…) This is allowed once or twice.Ritual ablutions (wuzu) will only be defiled by defecation, farting, urination, ejaculation, menses and spotting. Whoever washes his feet (during ablutions) from over the slippers God, His Prophet and His Book. His ablutions are not correct and his prayer is not accepted. There are various forms of ritual bathing (ghusl) like bathing after the major ceremonial impurity (caused by sexual intercourse or the ejaculation of semen) ; wet dreams; menstruation; touching the dead after it gets cold; for having washed the dead; on Fridays; on the two Eids ; upon entering Mecca; upon entering Medina; going on pilgrimage; entering the state of ritual consecration (or Ihram); on the day of Arafat ; on the first night of the (Arabic) month of Ramazan ; on the 17th night; the 19th night;, the 21st night, and the 23rd night of Ramazan. (All these are based on traditions.) However, the ritual bathing for major ritual impurity is obligatory as is the ritual bathing for menstruation.

26-12 وصلاة الفريضة الظهر أربع ركعات والعصر أربع ركعات، والمغرب ثلاث ركعـات، والعشـاء الآخـرة أربـع ركعـات، والفجـر ركعتان، فجملة الصلاةالمفروضة سبع عشرة ركعة والسنة أربع وثلاثون ركعة، منها أربع ركعات بعد المغرب لا تقصير فيها في السفر والحضر، وركعتان من جلوس بعد العشاء الآخرة تعدان بركعة، وثمان ركعات في السحر وهي صلاة الليل والشفع ركعتان، والوتر ركعة، وركعتا الفجر بعد الوتر، وثمان ركعات قبل الظهر وثمان ركعات قبل العصروالصلاة يستحب في أول الاوقاتوفضل الجماعة على الفرد بأربعة وعشرين، ولا صلاة خلف الفاجر، ولا يقتدى إلا بأهل الولايةولا يصلى في جلود الميتة وإن دبغت سبعين مرة، ولا في جلود السباع، ولا يسجد إلا على الارض أو ما أنبتت الارض إلا المأكول والقطن والكتان، ويقال في افتتاح الصلاة: "تعالى عرشك،" ولا يقال: "تعالى جدك ."ولا يقال في التشهد الاول: "السلام علينا وعلى عباد الله الصالحين" لان تحليل الصلاة هو التسليم، وإذا قلت هذا فقد سلمتوالتقصير في ثمانية فراسخ، وهو بريدان، وإذا قصرت أفطرت، ومن لم يقصر في السفر لم تجزء صلاته لانه قد زاد في فرض الله عز وجلوالقنوت في جميع الصلوات سنة واجبة في الركعة الثانية قبل الركوع وبعد القراءةوالصلاة على الميت خمس تكبيرات فمن نقص منها فقد خالف السنةوالميت يسل من قبل رجليه سلا، والمرأة تؤخذ بالعرض من قبل اللحد، والقبور تربع ولا تسنموالاجهار ببسم الله الرحمن الرحيم في الصلاة واجب، وفرائض الصلاة سبع: الوقت، والطهور والتوجه، والقبلة، والركوع، والسجود، والدعاءوالزكاة فريضة واجبة على كل مائتي درهم خمسة دراهم، ولا تجب فيما دون ذلك من الفضةولا تجب على مال زكاة حتى يحول عليه الحول من يوم ملكه صاحبهولا يحل أن تدفع الزكاة إلا إلى أهل الولاية والمعرفةويجب على الذهب الزكاة إذا بلغ عشرين مثقالا، فيكون فيه نصف ديناروتجب على الحنطة والشعير والتمر والزبيب - إذا بلغ خمسة أوساق العشر إن كان سقي سيحا، وإن سقي بالدوالي فعليه نصف العشر، والوسق ستون صاعا، والصاع أربعة أمدادوتجب على الغنم الزكاة إذا بلغت أربعين شاة وتزيد واحدة فتكون فيها شاة إلى عشرين ومائة، فان زادت واحدة ففيها شاتان إلى مائتين، فإن زادت واحدة ففيها ثلاث شياه إلى ثلاثمائة، وبعد ذلك يكون في كل مائة شاة شاةوتجب على البقر الزكاة إذا بلغت ثلاثين بقرة تبيعة حولية فيكون فيها تبيع حولي إلى أن تبلغ أربعين بقرة، ثم يكون فيها مسنة إلى ستين [فاذا بلغت ستين ففيها تبيعتان إلى سبعين، ثم فيها تبيعة ومسنة إلى ثمانين وإذا بلغت ثمانين] فتكون فيها مسنتان إلى تسعين ثم يكون فيها ثلاث تبايع،ثم بعد ذلك يكون في كل ثلاثين بقرة تبيع، وفي كل أربعين مسنةوتجب على الابل الزكاة إذا بلغت خمسا فيكون فيها شاة، فاذا بلغت عشرة فشاتان، فاذا بلغت خمس عشرة فثلاث شياه، فإذا بلغت عشرين فأربع شياه، فاذا بلغت خمسا وعشرين فخمس شياه، فاذا زادت واحدة ففيها بنت مخاض، فإذا بلغت خمسا وثلاثين وزادت واحدة ففيها ابنة لبونفاذا بلغت خمسا وأربعين وزادت واحدة ففيها حقةفإذا بلغت ستين وزادت واحدة ففيها جذعة إلى ثمانينفان زادت واحدة ففيها ثني إلى تسعينفاذا بلغت تسعين ففيها ابنتا لبونفان زادت واحدة إلى عشرين ومائة ففيها حقتان طروقتا الفحلفإذا كثرت الابل ففي كل أربعين بنت لبون، وفي كل خمسين حقةويسقط الغنم بعد ذلك ويرجع إلى أسنان الابلوزكاة الفطرة واجبة علي كل رأس صغير أو كبير، حر أو عبد، ذكر أو انثى أربعة أمداد من الحنطة، والشعير والتمر والزبيب وهو صاع تام، ولا يجوز دفع ذلك أجمع إلا إلى أهل الولاية والمعرفة

26-12 The obligatory prayers include the noon prayer that is four units; the afternoon prayer that is four units; the evening prayer that is three units; thenight prayer that is four units; and the morning prayer that is two units. These are a total of seventeen units of prayers. The recommendable (supererogatory) prayers consist of thirty-four units. Four units are to be said after the evening prayer, but are omitted while on a journey or in a state of fear. Two units that are to be said while sitting after the night prayer - though they are considered to be one unit. Eight units are the night prayers to be said at dawn. Two units - even (Al-Shaf’a) and one unit - odd (Al-Vatr) are to be said in the morning, and two units for the morning prayer to be said after the one odd unit. Eight units are to be said before the noon prayer, and eight units are to be said before the afternoon prayer. Prayers said at the onset of their established times are nobler. The reward for congregational prayers is twenty-four times that of individual prayers. Do not pray behind a sinful congregational prayer leader. Pray only behind congregational prayer leaders who believe in Divine Leadership . Do not pray while you are wearing the skins of a dead animal , even if it has been tanned seventy times. Do not pray while you are wearing skins of beasts. Do not prostrate on anything but the Earth, or what grows on it except for what is edible, cotton and linen . In the opening of the prayer you should say, ‘Ta’ala arshak. It is not permitted to say “Ta’ala jaddak.’ It is not permitted to say “As-salamu alaina va ala ebadillah is-saleheen” in the first Tashahhud of the prayer since saying so implies termination of the prayer, and once you say that your prayer ends. Shortening the prayers is valid after you travel eight Farsakhs (round trip) or four Farsakhs away from your home - that is two way-stops. When prayers are shortened while on a journey, fasting should be broken. It is not acceptable not to shorten the prayers while you are on a journey, since that is similar to adding on something to what God has prescribed.Qunut in all the obligatory prayers should be said before bowing down and after reciting the (required) verse (of the Holy Quran) in the second unit of the prayer.There are five times of saying God is Great required in funeral prayers. Whoever says it fewer times has opposed the tradition. When the corpse of a man is being put into the grave, they should deliver it slowly with its feet going in first. But when the corpse of a woman is being put into the grave, they should deliver it from her head going in first. Graves should be leveled. Their surfaces should not be tilted.One should say - ‘In the Name of God’ - aloud in his prayers. There are seven requirements for prayer. They are: the proper time; ablutions; attentiveness; the proper direction (or the Qibla), bowing down; prostration; and supplications.The obligatory alms-tax on Dirhams (silver money) is five Dirhams if it reaches a total of two-hundred Dirhams. And if the quantity of silver doesn’t reach the aforesaid amount, it is not obligatory to pay any alms-tax on it. It is not obligatory to pay any alms-taxes, unless one whole year is passed from the time of ownership. Alms-tax should only be paid to the needy ones who are followers of the Divine Mastery and Divine Recognition. One should pay alms-tax on gold when gold reaches twenty mithqals (one mithqal being equal to 3.456 grams). Then the amount of alms-tax to be paid is one-half a Dinar. One should pay alms-tax on wheat, barley, dates and raisins when they reach the amount of five Wasq . The alms-tax would be one-tenth of it if it is irrigated by rain water and it would be one-twentieth of it if it has been irrigated by a well. Each Wasq equals four as-Sa’s while each as-Sa equals four mad’s. One should pay alms-tax on sheep when the number he owns reaches forty-one. Then one sheep should be given as alms. If they reach one-hundred and twenty-one in number, one should give two sheep as alms. If they reach two-hundred and one in number, one should give three sheep as alms. If they reach three-hundred and one in number, one should give four sheep as alms. For each one-hundred more sheep one should give another sheep as alms.One should pay alms-tax on cows when the number he owns reaches thirty. Then a one-year old cow should be given as alms. If they reach forty in number, he should give a female calf which has entered its third year of life as alms. If they reach sixty in number, he should give two calves which have entered the second year of their life. If they reach ninety in number, he should give three calves which have entered their second year of life as alms. And similarly, as the number of the cows increases, he should calculate either in thirties or in forties or from thirty and forty, and should pay the alms in accordance with the rule explained above.One should pay alms-tax on camels when the number he owns reaches five. Then one sheep should be given as alms. When the number of camels he owns reaches ten he should give two sheep as alms. When the number of camels he owns reaches fifteen he should give three sheep as alms. When the number of camels he owns reaches twenty he should give four sheep as alms. When the number of camels he owns reaches twenty-five he should give five sheep as alms. When the number of camels he owns is one more - that is it reaches twenty-six, then he should give a camel that has entered its second year of life as alms. When the number of camels he owns reaches thirty-five and a new one is added - that is it reaches thirty-six, then he should give a camel that has entered its third year of life as alms.When the number of camels he owns reaches forty-five and a new one is added - that is it reaches forty-six, then he should give a camel that has entered its fourth year of life as alms. When the number of camels he owns reaches sixty and a new one is added - that is it reaches sixty-one, then he should give a camel that has entered its fifth year of life as alms. When the number of camels he owns reaches seventy-five and a new one is added - that is it reaches seventy-six, then he should give two camels that have entered their third year of life as alms. When the number of camels he owns reaches ninety and a new one is added - that is it reaches ninety-one, then he should give two camels that have entered their fourth year of life as alms. When the number of camels he owns reaches ninety and a new one is added - that is it reaches ninety-one, then he should give two camels that have entered their fourth year of life as alms. If the number of camels he owns reaches one-hundred and twenty-one camels and above, he should either calculate the camels on group of forty each, and give for each set of forty camels a camel which has entered the third year of its life as alms; or calculate them on groups of fifty each and give for every fifty camels, a camel which has entered the fourth year of its life as alms, or he may calculate them in the groups of forty and fifty. Payment of the alms-tax for fasting is obligatory for everyone, whether they are young or old; free or a slave; male or female. It equals four handfuls of wheat, barley, dates and raisin. That is a whole grain dry measure being called one ‘as-Sa. This should be given to the needy ones who are followers of the Divine Mastery and Divine Recognition.”