Al-Khiṣāl

3-259 حدثنا محمد بن أحمد السناني المكتب رضي الله عنه قال: حدثنا محمد بن هارون الصوفي قال: حدثنا عبيد الله بن موسى الحبال الطبري قال: حدثنا محمد بن الحسين الخشاب قال: حدثنا محمد بن محصن، عن يونس بن ظبيان قال: قال الصادق جعفر بن محمد عليهما السلام: إن الناس يعبدون الله عز وجل على ثلاثة أوجه، فطبقة يعبدونه رغبة في ثوابه فتلك عبادة الحرصاء وهو الطمـع، وآخـرونيعبدونه فرقا من النار فتلك عبادة العبيد وهي الرهبة، ولكني أعبده حبا له عز وجل فتلك عبادة الكرام وهو الامن لقوله عز وجل "وهم من فزع يومئذ آمنون" ولقوله عز وجل "قل إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم" فمن أحب الله أحبه الله عز وجل، ومن أحبه الله عز وجل كان من الآمنين

3-259 Muhammad ibn Ahmad al-Senani al-Mokattib - may God be pleased with him - narrated that Muhammad ibn Harun al-Soofi quoted Ubaydullah ibn Musa al-Hibal al-Tabary, on the authority of Muhammad ibn al-Hussein al-Khisahab, on the authority of Muhammad ibn Mohsin, on the authority of Yunus ibn Zabyan that Ja’far ibn Muhammad as-Sadiq (MGB) said, “There are three reasons why the people worship the Exalted the Honorable God. Some worship God in order to receive a reward. Such form of worship is that of greedy people. Some worship God out of fear ofthe Fire. Such form of worship is due to fear. I worship God since I love the Exalted the Honorable God. Such form of worship is that of noble ones. There is security in it as stated by the Honorable the Exalted God, ‘… and they will be secure from terror that Day’ and ‘Say: If ye do love God, Follow me: God will love you and forgive you your sins: ….’ Therefore, the Exalted the Honorable God loves whomever loves God. Whoever the Honorable the Exalted God loves is amongst the secure ones.”

3-260 حدثنا أبومنصور أحمد بن إبراهيم الجوزي قال: حدثنا زيد بن محمد البغدادي قال: حدثنا أبوالقاسم عبد الله بن أحمد الطائي بالبصرة قال: حدثنا علي ابن موسى الرضا، عن أبيه، عن آبائه، عن علي بن أبي طالب عليهم السلام أنه دعاه رجل فقال له علي عليه السلام: على أن تضمن لي ثلاث خصال، قال: وما هي يا أمير المؤمنين؟ قال: لا تدخل علينا شيئا من خارج، ولا تدخر عني شيئا في البيت، ولا تجحف بالعيال قال: ذلك لك، فأجابه علي بن أبي طالب عليه السلام

3-260 Abu Mansoor Ahmad ibn Ibrahim al-Jowzi narrated that Zayd ibn Muhammad al-Baghdady quoted on the authority of Abul Qasim Abdullah Muhammad al-Ta’ee in Basra, on the authority of his father, on the authority of Ali ibn Musa al-Ridha (MGB), on the authority of his father (MGB), on the authority of his forefathers that a man invited Ali ibn Abi Talib (MGB) to his house. The Imam (MGB) accepted with three conditions. The man said, “O Commander of the Faithful! What are they?” The Imam (MGB) said, “That you bring nothing for me from outside of the house; that you do not deny me of anything that is in the house; and that you do not burden your wife on my behalf.” The man said, “Fine.” Ali ibn Abi Talib (MGB) accepted his invitation.

3-261 حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه قال: حدثنا الحسن بن علي العدوي، عن عباد بن صهيب [بن عباد صهيب] عن أبيه، عن جده عن جعفر بن محمد عليه السلام قال: سأل رجل أمير المؤمنين عليه السلام فقال له: أسألك عن ثلاث هن فيك: أسألك عن قصر خلقك، وعن كبر بطنك، وعن صلع رأسك فقال أمير المؤمنين عليه السلام: إن الله تبارك وتعالى لم يخلقني طويلا، ولم يخلقني قصيرا، ولكن خلقني معتدلا، أضرب القصير فأقده، وأضرب الطويل فأقطه وأما كبر بطني فان رسول الله صلى الله عليه وآله علمني بابا من العلم ففتح لي ذلك الباب ألف باب فازدحم العلم في بطني فنفجت عنه عضوي وأما صلع رأسي فمن إدمان لبس البيض ومجالدة الاقران

3-261 Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God be pleased with him - narrated that Al-Hassan ibn Ali al-Ado’we quoted Ebad ibn Saheeb (ibn Ebad ibn Saheeb), on the authority of his father, on the authority of his forefather, on the authority of Ja’far ibn Muhammad as-Sadiq (MGB), “A man asked the Commander of the Faithful Imam Ali (MGB) about his medium height, big belly and lack of hair on his forehead. The Commander of the Faithful (MGB) replied, ‘The Blessed the Sublime God has created me neither tall nor short, but of medium height so that I can cut a short enemy into two pieces from head to toe, and cut a tall enemy into two pieces from his waist. My belly is big since the Prophet (MGB) opened up to me a gate of knowledge from which a thousand doors to knowledge shall open up. Therefore, knowledge gathered up in my belly. And the reason why there is no hair on my forehead is that I have always worn a head armor and gone to fight with the enemy.”

3-262 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار، عن أحمد وعبد الله ابني محمـد بن عيسـى، عن محمـد بن أبـيعمير، عن حماد بن عثمان الناب، عن عبيد الله بن علي الحلبي، عن أبي عبد الله عليه السلام أنه ذكر أن بريرة كانت عند زوج لها وهي مملوكة فاشترتها عائشة فأعتقتها فخيرها رسول الله صلى الله عليه وآله: إن شاءت أن تقر عند زوجها وإن شاءت فارقته، وكان مواليها الذين باعوها قد اشترطوا على عائشة أن لهم ولاءها فقال رسول الله صلى الله عليه وآله: "الولاء لمن أعتق". وصدق على بريرة بلحم فأهدته إلى رسول الله صلى الله عليه وآله فعلقته عائشة، وقالت: إن رسول الله صلى الله عليه وآله لا يأكل الصدقة، فجاء رسول الله صلى الله عليه وآله واللحم معلق فقال: ما شأن هذا اللحم لم يطبخ؟ قالت: يا رسول الله صدق به على بريرة فأهدته لنا، وأنت لا تأكل الصدقة. فقال: "هو لها صدقة ولنا هدية"، ثم أمر بطبخه فجرت فيها ثلاث من السنن

3-262 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 and Abdullah ibn Muhammad ibn Isa,on the authority of Muhammad ibn Abi Umayr, on the authority of Hammad ibn Uthman al-Nab, on the authority of Ubaydullah ibn Ali Al-Halabi that Aba Abdullah as-Sadiq (MGB) said, “Barira was a married slave. Ayesha bought her and set her free. Then the Prophet (MGB) gave her the choice to stay with her husband or not as she willed. Those who had sold Barira to Ayesha had set a condition that if she ever decided to set her free, they would have the right to set her free or not. However, the Prophet of God (MGB) said, ‘It is the right of the one who has bought the slave to set it free or not. This right cannot be reverted to the previous owners of the slave.’ So Ayesha set her free. On one occasion when Barira was given some meat in charity, she brought it for the Prophet (MGB). Ayesha hung the meat on a nail and said, ‘The Prophet (MGB) would not eat anything given in charity.’ When the Prophet (MGB) came home and saw that meat, he (MGB) asked, ‘Why did you not cook it?’ Ayesha said, ‘That was given to Barira in charity and she brought it for us. You do not eat anything given away in charity.’ The Prophet (MGB) said, ‘That is considered charity for her and a gift for us.’ Then they cooked that meat. Thus, these three traditions were established.

3-263 حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه قال: حدثنا عبدالعزيز بن يحيى قال: حدثني محمد بن زكريا قال: حدثنا جعفر بن محمد بن عمارة، عن أبيه قال: سمعت جعفر بن محمد عليهما السلام يقول: ثلاثة كانوا يكذبون على رسول الله أبوهريرة، وأنس بن مالك، وامرأة

3-263 Muhammad ibn Ibrahim ibn Ishaq al-Taleqani (ra) narrated that Abdul Aziz ibn Yahya quoted Muhammad ibn Zakariya, on the authority of Ja’far ibn Muhammad ibn Ammarat, on the authority of his father that he had heard Ja’far ibn Muhammad (a.s.) say: “There were three who used to ascribe lies to Messenger of Allah (sw): Abu Hurayrah, Anas ibn Malik, and a woman.”

3-264 حدثنا أحمد بن محمد بن الصقر الصايغ قال: حدثني أبوحصين محمد بن جعفر بن محمد بن زياد الزعفراني، عن أبي الاحوص قال: حدثنا أبوبكر بن أبي شيبة قال: حدثنا أبوغسان قال: حدثنا حميد بن عبدالرحمن قال: حدثنا الاعمش، عن عمرو بن مرة، عن عبد الله بن الحارث، عن عبد الله بن مالك الزبيدي، عن عبد الله بن عمر [و] أن أبا سفيان ركب بعيرا له ومعاوية يقوده ويزيد يسوق به فلعن رسول الله صلى الله عليه وآله الراكب والقائد والسائق

3-264 Ahmad ibn Muhammad al-Saqr al-Sa’eq Baleri narrated that Abu Hussayn Muhammad ibn Ja’far ibn Muhammad ibn Zyad al-Za’ferani quoted Abil Ahvas, on the authority of Abu Bakr ibn Abi Shoyba’, on the authority of Abu Qisan, on the authority of Hamid ibn Abdul Rahman, on the authority of Al-A’amash, on the authority of Amr ibn Mar’rat, on the authority of Abdullah ibn al-Harith, on the authority of Abdullah ibn Malik az-Zubaydi, on the authority of Abdullah ibn Umar, “Abu Sufyan was riding on a camel. Muawiyah was leading the camel, and Yazid was driving the camel. Then God’s Prophet (MGB) cursed the rider, the leader and the driver.”

3-265 حدثنا محمد بن أحمد السناني المكتب رضي الله عنه قال: حدثنا أحمد بن يحيي بن زكريا القطان عن بكر بن عبد الله بن حبيب عن تميم بن بهلول، عن أبيه،عن عبد الله بن الفضل الهاشمي، عن أبي عبد الله عليه السلام قال: ثلاثة لا أدري أيهم أعظم جرما: الذي يمشي خلف جنازة في مصيبة غيره بغير رداء، أو الذي يضرب يده على فخذه عند المصيبة، أو الذي يقول: ارفقوا به وترحموا عليه يرحمكم الله

3-265 Muhammad ibn Ahmad al-Senani al-Mokattib - may God be pleased with him - narrated that Ahmad ibn Yahya ibn Zakariya al-Qat’tan quoted Bakr ibn Abdullah ibn Habib, on the authority of Tamim ibn Buhlool, onthe authority of his father, on the authority of Abdullah ibn al-Fazl al-Hashemi that Aba Abdullah as-Sadiq (MGB) said, “Of the following three I do not really know which one is a greater offense than the others. The first is following a funeral procession without having on one’s robe. The second is striking one’s buttocks with the hand at times of calamities. The third one is saying ‘Be benign to him. Have mercy upon him. May God have mercy upon you’ when attending a funeral procession.”

3-266 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: ثلاثة لا أدري أيهم أعظم جرما الذي يمشي مع الجنازة بغير رداء، والذي يقول: ارفقوا به، والذي يقول: استغفروا له غفر الله لكم

3-266 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB) , on the authority of his father (MGB) , on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “Of the following three I do not really know which one is a greater offense than the others. The first is following a funeral procession without one’s robe. The second is saying ‘be benign to him.’ And the third one is saying ‘Seek God’s forgiveness for him. May God forgive you. (when attending a funeral procession).’”

3-267 حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن عمرو بن عثمان، عن الحسين بن مصعب، عن أبي عبد الله عليه السلام قال: جرت في البراء بن معرور الانصاري ثلاث من السنن أما اوليهن فان الناس كانوا يستنجون بالاحجار فأكل البراء بن معرور الدباء فلان بطنه فاستنجى بالماء فأنزل الله عز وجل فيه "إن الله يحب التوابين ويحب المتطهرين" فجرت السنة في الاستنجاء بالماء. فلما حضرته الوفاة كان غائبا عن المدينة فأمر أن يحول وجهه إلى رسول الله صلى الله عليه وآله. وأوصى بالثلث من ماله. فنزل الكتاب بالقبلة، وجرت السنة بالثلث

3-267 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 Amr ibn Uthman, on the authority of Al-Hussein ibn Mus’ab that Abu Abdullah as-Sadiq (MGB) said, “Three traditions were ascribed to Al-Bara’ ibn Ma’rur al-Ansari . The people used to clean themselves up with stones when they went to the toilet. Once Al-Bara’ ibn Ma’rur had eaten a lot of pumpkin so he got diarrhea and washed himself with water after going to the toilet. Then the Honorable the Exalted God revealed the following verse, ‘…For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.’ Thereafter, washing up with water after going to the toilet became established as a tradition.Al-Bara’ ibn Ma’rur al-Ansari was outside Medina when he was about to pass away. He asked that he be turned facing the Prophet (MGB) who was in Medina, and willed that one-third of his inheritance be spent in charity. Thus, these three acts became established traditions.”

3-268 قال أبوعبد الله عليه السلام جرت في صفوان بن امية الجمحي ثلاث من السنن: استعار منه رسول الله صلى الله عليه وآله سبعين درعا حطمية فقال: أغصبا يا محمد؟ قال: بل عارية مؤداةفقال: يا رسول الله أقبل هجرتي، فقال النبي صلى الله عليه وآله: "لا هجرة بعد الفتح". وكان راقدا في مسجد رسول الله صلى الله عليه وآله وتحت رأسه رداءه فخرج يبول فجاء وقد سرق رداؤه، فقال: من ذهب بردائي، وخرج في طلبه فوجده في يد رجل فرفعه إلى النبي صلى الله عليه وآله، فقال: اقطعوا يده، فقال: أتقطع يده من أجل ردائي يا رسول الله؟ فأنا أهبه له، فقال: ألا كان هذا قبل أن تأتيني به، فقطعت يده

3-268 Abu Abdullah as-Sadiq (MGB) said, “There are three Prophetic traditions which were ascribed to the Umayyad Safvan ibn la-Jahmi. He made seventy shields with fire. The Prophet (MGB) wanted to borrow them from him (MGB). Safvan asked, ‘O Muhammad! Are you going to take them from me by force?’ The Prophet (MGB) replied, ‘No. I will borrow them from you and I will return them to you later.’He asked, ‘O Prophet of God! Will you return them to me before my migration (from Mecca to Medina)?’ The Prophet (MGB) replied, ‘There will be no migration after victory.’ Safvan was sleeping in the Prophet’s Mosque with his cloak under his head. He went to the toilet. Upon his return he noticed that someone had stolen his cloak. He yelled, ‘Someone stole my cloak!’ and ran out of the mosque to find the thief. He saw it in the hands of a man outside the mosque. He brought that man to the Prophet (MGB). The Prophet (MGB) ordered that man’s hand to be cut off. Safvan said, ‘O Prophet of God! If his hand will be cut off because of my cloak, I will donate it to him.’ The Prophet (MGB) said, ‘No. His hand would not have been cut off if you had forgiven him before bringing him to me, and before my issuing the decree to cut off his hand.’”