Al-Khiṣāl

6-25 حدثنا محمد بن الحسن رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن موسى بن عمر، عن ابن المغيرة، عن السكوني، عن جعفر بن محمد عن أبيه، عن آبائه، عن علي عليهم السلام قال: السحت ثمن الميتة، وثمن الكلب، وثمن الخمر، ومهر البغي، والرشوة في الحكم، واجرة الكاهن

6-25 Muhammad ibn al-Hassan - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Musa ibn Umar, on the authority of Ibn al-Muqayrih, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad as-Sadiq (MGB), on the authority of his father (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB), “The following are ill-gotten property: money paid for dead animals; money paid for dogs; money paid for wine; the dowry of the fornicatress; the bribes for the judge; and the money paid for fortune-telling.”

6-26 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، عن الحسن بن محبوب، عن أبي أيوب، عن عمار بن مروان قال: قال أبوعبد الله عليه السلام:السحت أنواع كثيرة، منها ما اصيب من أعمال الولاة الظلمة، ومنها اجور القضاة وأجور الفواجر، وثمن الخمر، والنبيذ المسكر والربا بعد البينة، فأما الرشا ياعمار في الاحكام فان ذلك الكفر بالله العظيم وبرسوله

6-26 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority of Abi Ayoob, on the authority of Am’mar ibn Marvan, that Abu Abdullah as-Sadiq (MGB) said, “There are many types of ill-gotten properties. They include: what is earned by oppressive rulers including what judges earn and what prostitutes earn; money earned from wine; intoxicating drinks; usury after it was disallowed. O Am’mar (ibn Marvan)! You should know that taking a bribe for judgement is equal to atheism and denying God’s Prophet (MGB).”

6-27 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن علي بن معبد، عن عبد الله بن القاسم، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: أول ماعصي الله تبارك وتعالى بست خصال حب الدنيا وحب الرئاسة، وحب الطعام، وحب النساء، وحب النوم، وحب الراحة

6-27 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Ali ibn Mae’bad, on the authority of Abdullah ibn al-Qasim, on the authority of Abdullah ibn Sin’an, on the authority of Aba Abdullah as-Sadiq (MGB) that God’s Prophet (MGB) said, “What would cause committing sins in the presence of the Blessed the Sublime God is liking 6 things: liking this world, liking leadership, liking food, liking women, liking to sleep, and liking comfort.”

6-28 حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن إبراهيم بن هاشم، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه، عن آبائه، عن علي بن أبي طالب عليهم السلام قال: قال رسول الله صلى الله عليه وآله: للدابة على صاحبها ست خصال: يبدأ بعلفها أذا نزل، ويعرض عليها الماء أذا مر به، ولا يضرب وجهها، فإنها تسبح بحمد ربها، ولا يقف على ظهرها إلا في سبيل الله عز وجل، ولا يحملها فوق طاقتها، ولا يكلفها من المشي إلا ما تطيق

6-28 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ibrahim ibn Hashim, on the authority of Al-Nawfaly, on the authority of Al-Sakoony, on the authority of Ja’far ibn Muhammad (MGB) , on the authority of his father, on the authority of his forefathers, on the authority of Ali ibn Abi Talib (MGB) that God’s Prophet (MGB) said, “A quadruped has six rights incumbent upon his owner. When he stops, he should feed it first. He should give it water whenever it passes by water. He should not hit it on the face, since it glorifies God with its face. He should not ride on its back, unless it is in the way of God. He should not overload it beyond its capability. He should not force it to walk more than it can.”

6-29 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، عن العباس بن معروف، عن أبي جميلة، عن سعد بن طريف، عن الاصبغ ابن نباتة قال: سمعت عليا عليه السلام يقول: ستة لا ينبغي أن يسلم عليهم، وستة لا ينبغي [لهم] أن يأموا، وستة في هذه الامة من أخلاق قوم لوط، فأما الذين لا ينبغي أن يسلم عليهم: فاليهود، والنصارى، وأصحاب النرد والشطرنج، وأصحاب الخمر، والبربط والطنبور، المتفكهون بسب الامهات، والشعراء. وأما الذين لا ينبغي أن يأموا من الناس فولد الزنا، والمرتد، والاعرابي بعد الهجرة وشارب الخمر والمحدود، والاغلف. وأما التي من أخلاق قوم لوط فالجلاهق وهو البندق والحذف، ومضغ العلك، وإرخاء الازار خيلاء، وحل الازرار من القباء والقميص

6-29 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Al-Abbas ibn Ma’ruf, on the authority of Abi Jamileh, on the authority of Sa’ed ibn Tarif, on the authority of Al-Asbaq ibn al-Nobatat that he had heard Ali (MGB) say, “There are six groups of people who do not deserve to be greeted. There are six people who do not deserve to lead the prayer and there are six acts which are those that the people of Lot did. Those who do not deserve to be greeted are: Jews; Christians;, chess players; backgammon players; alcoholics; people who play the Barbat and Tanbour ; those who joke around by swearing at each other’s mother; and poets. Those who do not deserve to lead prayers are: those who are born as a result of fornication; those who have abandoned the religion; those who emigrate from an Islamic environment; those who drink wine; those punished for violating Islamic decrees; and those who are not circumcised. And the following are things that the people of Lot did: shooting round bullets using a kind of sling ; chewing gum; walking with their clothes hanging out and running around with pride; and leaving their shirt’s unbuttoned (so that their chest is seen).”

6-30 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن محمد بن الحسين بن أبي الخطاب، وأحمد بن الحسن بن علي بن فضال، عن علي بن أسباط، عن الحسين بن زيد قال: حدثني محمد بن سالم رفعه إلى أمير المؤمنين عليه السلام قال: قال عثمان بن عفان: يارسول الله ما تفسير أبجد فقال رسول الله صلى الله عليه وآله: تعلموا تفسير أبجد فإن فيه الاعاجيب كلها، ويل لعالم جهل تفسيره، فقال: يارسول الله صلى الله عليه وآله، ما تفسير أبجد؟ قال: أما الالف فآلاء الله، حرف من أسمائه. وأما الباء فبهجة الله. وأما الجيم فجنة الله وجمال الله وجلال الله. وأما الدال فدين اللهوأما هوز فالهاء هاء الهاوية: فويل لمن هوى في النار. وأما الواو فويل لاهل النار. وأما الزاي فزاوية في جهنم نعوذ بالله مما في الزاوية يعني زوايا جهنم.وأما حطي فالحاء حطوط الخطايا عن المستغفرين في ليلة القدر، وما نزل به جبرئيل عليه السلام مع الملائكة إلى مطلع الفجر، واما الطاء فطوبى لهم وحسن مآب، وهي شجرة غرسها الله غزوجل بيده ونفخ فيها من روحه وإن أغصانها لترى من وراء سور الجنة تنبت بالحلي والحلل والثمار، متدلية على أفواههم.وأما الياء فيد الله فوق خلقه، سبحانه وتعالى عما يشركون.وأما كلمن فالكاف كلام الله لا تبديل لكلمات الله، ولن تجد من دونه ملتحدا.وأما اللام فإلمام أهل الجنة بينهم في الزيارة والتحية والسلام، وتلاوم أهل النار فيما بينهم. وأما الميم فملك الله الذي لا يزول، ودوام الله الذي لا يفنى، وأما النون "فنون والقلم وما يسطرون". فالقلم قلم من نور، وكتاب من نور، في لوح محفوظ، يشهده المقربون، وكفى بالله شهيدا، أما سعفص فالصاد صاع بصاع يعني الجزاء بالجزاء، كما تدين تدان، إن الله لا يريد ظلما للعباد، وأما قرشت يعني قرشهم فحشرهم ونشرهم إلى يوم القيامة، فقضي بينهم بالحق وهم لا يظلمونوقد أخرجت ما رويته في هذا المعنى في تفسير حروف المعجم من كتاب معاني الاخبار

6-30 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Muhammad ibn al-Hussein ibn Abil-Khat’tab and Ahmad ibn al-Hassan ibn Ali ibn Faz’zal, on the authority of Ali ibn Asbat, on the authority of Al-Hussein ibn Zayd, on the authority of Muhammad ibn Salim who linked it up through a chain of narrators to the Commander of the Faithful Imam Ali (MGB), “Uthman ibn Affan asked the Prophet (MGB), ‘O Prophet of God! What is the interpretation of ‘Abjad?’ The Prophet (MGB) said, ‘You should know the interpretation of ‘Abjad since all the wonders lie in it. Shame on a scholar who doesn’t know its interpretation!’ He asked, ‘O Prophet of God! What is the interpretation of ‘Abjad?’ The Prophet (MGB) said, ‘And the ‘alif is the first letter in Allah. It is one of the letters of His Name. And the ‘ba is the first letter in the Arabic ‘Behjat Allah which means God’s Pleasure. And the ‘jim is the first letter of the Arabic words ‘jinnah Allah which mean God’s Paradise; ‘jamal Allah which means God’s Beauty and ‘jalal Allah which means God’s Majesty. And the ‘dal is the first letter in the Arabic words ‘Din Allah which mean God’s Religion.About ‘hawaz’, you should know that the ‘ha is for fear of Hell. Shame on him who is thrown into the Fire of Hell. And the ‘wa is the second letter in the Arabic words ‘fawayl le ahlen Nar which means shame on in ‘Shame on the residents of the Fire.’ And the ‘za is the first letter in the Arabic word ‘zaviaa which refers to a corner - God forbid - from the various corners of Hell. The ‘hata is the first letter in the Arabic word ‘hutut which refers to the shedding down of the sins of those who repent on the Night of Power on which Gabriel and all the angels pray all night until dawn. And about the ‘T in ‘Fatooba lahum va hosne ma’ab (Usually translated as ‘Blessed be’) you should know that Tooba is a tree which the Honorable the Exalted God planted with his own Hand, and blew into it from His own Spirit! Tooba is the name of a Heavenly tree which is rooted in the Prophet’s (MGB) house. Its branches can be seen from the outside the walls around Paradise. And about the ‘Ya it refers to ‘Yadullah - that is God’s Hand which is above all His creatures. He is Glorified, and Sublime and has no partners. And the ‘kaf in ‘kalman refers to ‘Kalamullah implying that there can be no changing of God’s sayings and there are no protectors other than God. And the ‘lam in ‘kalman refers to the associations of the residents of Paradise; their visiting one another; and their greeting each other. It also refers to the mutual blaming of the residents of Hell. And the ‘mim in ‘kalman refers to God’s Dominion which never ends and God’s Persistence which never ends. The ‘nun in ‘kalman refers to ‘Nun. By the Pen and the (Record) which (men) write.’ And the Pen is from Light; the Record is from Light. They are on a Tablet that is safeguarded. The nearby-stationed angels are witnesses to it. Their testimony suffices for God. The ‘sad in ‘safas refers to ‘sa which means a scale by which everything you do is measured. Indeed God would not stand any oppressions be done to the people. The ‘qarasht means that God will resurrect them and bring them all back on the Resurrection Day and judge them.”Sadooq added, “I have compiled whatever is related to the meaning of the letters of the alphabet in ‘Abjad in my book Ma’ani al-Akhbar.”

6-31 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله قال: حدثني إبراهيم ابن هاشم، عن الحسين بن الحسن الفارسي، عن سليمان بن جعفر الجعفري، عن محمد بن الحسـين بن زيد بن علي بن الحسين بن علي بن أبي طالب، عن أبيه، عنجعفر بن محمد، عن آبائه، عن علي بن أبي طالب عليهم السلام قال: مر رسول الله صلى الله عليه وآله على جماعة فقال: على ما اجتمعتم؟ قالوا: يارسول الله هذا منون يصرع، فاجتمعنا عليه،فقال: ليس هذا بمجنون ولكنه المبتلى، ثم قال: ألا اخبركم بالمجنون حق المجنون؟ قالوا: بلى يارسول الله قال: [ان المجنون حق المجنون] المتبختر في مشيته، الناظر في عطفيه، المحرك جنبيه بمنكبيه، يتمنى على الله جنته وهو يعصيه، الذي لا يؤمن شره، ولا يرجى خيره، فذلك المجنون، وهذا المبتلى

6-31 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ibrahim ibn Hashim, on the authority of Al-Hussein ibn al-Hassan ibn al-Farsi, on the authority of Suleiman ibn Ja’far al-Ja’fari, on the authority of Muhammad ibn al-Hussein ibn Zayd ibn al-Hussein ibn Ali ibn Abi Talib, on the authority of his father Zayd ibn Ali, on the authority of his father (MGB), on the authority of Ja’far ibn Muhammad as-Sadiq (MGB), on the authorityof his forefathers (MGB), on the authority of Ali ibn Abi Talib (MGB), “The Prophet of God (MGB) passed by a group of people and asked them, “Why have you gathered together here?” They said, “O Prophet of God! This is an insane epileptic and we have gathered around him.”The Prophet (MGB) said, “This man is not insane. He is ill.” Then the Prophet (MGB) said, “Do you want me to tell you who a real insane one is?”They said, “O Prophet of God! Yes.” The Prophet (MGB) said, “A true insane is one who walks with pride; looks at the people from the corners of his eyes; shakes his shoulders due to haughtiness; he wishes to go to Heaven although he commits sins; people are not secure from his wicked deeds; there is no hope that he will do a good deed. Such a person is insane. This poor fellow is just ill.”

6-32 قال أبي رضي الله عنه في رسالته إلي إن من السنة التوجه في ست صلوات وهي أول ركعة من صلاة الليل، والمفردة من الوتر، وأول ركعتي الزوال، وأول ركعة من ركعتى الاحرام، واول ركعة من نوافل المغرب، وأول ركعة من الفريضة

6-32 (The compiler of the book narrated) that his father - may God be pleased with him - in what he wrote to me emphasized that attentiveness at the beginning of six prayers is recommendable. They are the first unit of the night prayer; one unit of Al-Vatr prayer ; the first unit of the noon’s supererogatory prayer; the first unit of the Ihram prayer; the first unit of the evening supererogatory prayers; and the first unit of the obligatory prayers.”

6-33 حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا علي ابن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أبي الجوزاء المنبه ابن عبد الله، عن الحسين بن علوان، عن عمرو بن خالد، عن زيد بن علي، عن آبائه، عن علي عليهم السلام قال: ينزع عن الشهيد الفرو، والخف، والقلنسوة، والعمامة، والمنطقة، والسراويل إلا أن يكون أصابه دم فيترك، ولا يترك عليه شيء معقود إلا حل

6-33 Muhammad ibn Musa ibn al-Mutevakil - may God be pleased with him - narrated that Ali ibn al-Hussein al-Sa’ed Abady quoted Ahmad ibn Aba Abdullah al-Barqy, on the authority of Abil Jo’aza al-Monabat ibn Abdullah, on the authority of Al-Hussein ibn Alvan, on the authority of Amr ibn Khalid, on the authority of Zayd ibn Ali, on the authority of his forefathers (MGB), on the authority of Ali (MGB), “They take off the fur garment, shoes, hat, cloak, turban and the underwear from the martyr’s body, unless his underwear is bloody in which case it is not taken off. Then they unbutton any buttons or unzip zippers and bury him.”

6-34 حدثنا محمد بن علي ماجيلويه رضي الله عنه قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن سهل بن زياد، عن الحسين بن سعيد الاهوازي عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبد الله عليه السلام قال: الناس على ست فرق: مستضعف، ومؤلف، ومرجى، ومعترف بذنبه وناصب، ومؤمن

6-34 Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted Muhammad ibn Ahmad, on the authority of Sahl ibn Zyad, on the authority of Al-Hussein ibn Sa’id al-Ahvazi, on the authority of Ibn Abi Umayr, on the authority of Himad, on the authority of Al-Halabi that Aba Abdullah as-Sadiq (MGB) said, “The people are divided into six groups: weak people; those who accept the religion; those who are unstable; those who confess to their sins; the Nasabites ; and the believers.”