Content
The meaning of haqila, muzabana, ‘araya, mukhabarat, mukhadhara, munabadha, mulamasa, the selling of pebble and other things that were declared forbidden
وقال صلى الله عليه وآله: لا غرار في صلاة ولا تسليم. الغرار النقصان، أما في الصلاة ففي ترك إتمام ركوعها وسجودها ونقصان اللبث في ركعة عن اللبث في الركعة الأخرى، ومنه قول الصادق عليه السلام: " الصلاة ميزان، من وفى استوفى " ومنه قول النبي صلى الله عليه وآله: " الصلاة مكيال فمن وفى وفي له ". فهذا الغرار في الصلاة، وأما الغرار في التسليم فأن يقول الرجل: السلام عليك [أ] ويرده فيقول: وعليك، ولا يقول: وعليكم السلام. ويكره تجاوز الحد في الرد كما يكره الغرار، وذلك أن الصادق عليه السلام سلم على رجل فقال له الرجل: وعليكم السلام ورحمة الله وبركاته ومغفرته ورضوانه. فقال: لا تجاوزوا بنا قول الملائكة لأبينا إبراهيم عليه السلام: " رحمة الله وبركاته عليكم أهل البيت إنه حميد مجيد ".
He, Allah’s blessings be upon him and his Family, also said: «There shall be no hasting in (performance of) prayer nor the sending of peace.» To haste is to cause (some) shortening. As for prayer, it is (perfomed) in (the acts of) abandoning the completion of its kneeling, prostration and shortening the lingering in one rak’a from lingering in another rak’a. From this, its transmitted of al-Sadiq, peace be upon him: «The prayer is a scale of measurement; the one who fulfils, shall be fulfilled.» From this is also the saying of the Prophet, Allah’s blessings be upon him and his Family: «The prayer is a gauge; the one who fulfils, to him shall it be fulfilled.» This is with regards to haste during prayer. As for haste during the sending of peace, it is that a man says: «Peace be upon you [1]» or that he responds to it and says: «And upon you [2]», and that he does not say: «And upon you [3] be peace». It is disliked to exceed the limitation during response, like how it is disliked to haste (by shortening). That is because al-Sadiq, peace be upon him, sent peace upon a man, to which the man said: «And upon you is peace and the mercy of Allah, and His blessings, forgivenesses and satisfaction». He then said: «Do not exceed with us the saying of the Angels to our father, Ibrahim, peace be upon him: The mercy of Allah and His blessings be upon you, the Household. He is, indeed, Praiseworthy, Commendable.» (11:73)
وقال صلى الله عليه وآله: لا تناجشوا ولا تدابروا. معناه أن يزيد الرجل الرجل في ثمن السلعة وهو لا يريد شراءها ولكن ليسمعه غيره فيزيد لزيادته، والناجش الخائن. وأما التدابر فالمصارمة والهجران مأخوذ من أن يولي الرجل صاحبه دبره ويعرض عنه بوجهه.
He, Allah’s blessings be upon him and his Family, also said: «Do not perform tanajush nor tadabur.» Its meaning is that a man increases to another man the price of a merchandise while he does not want to buy it, but in order for another to hear him and bid due to his bidding. One who performs tanajush is a traitor. As for tadabur, it is quarreling and severance of relation. It stems from that a man turns his backside to his companion and turns his face from him.
وإن رجلا حلب عند النبي صلى الله عليه وآله ناقة فقال له النبي صلى الله عليه وآله: دع داعي اللبن.يقول: أبق في الضرع شيئا لا تستوعبه كله في الحلب فإن الذي تبقيه به يدعو ما فوقه من اللبن وينزله وإذا استقصى كلما في الضرع أبطأ عليه الدر بعد ذلك.
A man, at the presence of the Prophet, Allah’s blessings be upon him and his Family, once milked a female camel, and so the Prophet, Allah’s blessings be upon him and his Family, said to him: «Leave that which attracts (more of) the milk.» He is saying: Leave in the udder some, and do not include it all during the milking, because that which you will leave in it will attract what is above it of milk and it will cause it to flow down. If one includes all that is in the udder, the milking will be slower for him after that.
وكره صلى الله عليه وآله الشكال في الخيل. يعني أن يكون ثلاث قوائم منه محجلة و واحدة مطلقة. وإنما اخذ هذا من الشكال الذي يشكل به الخيل شبه به لان الشكال إنما يكون في ثلاث قوائم وأن يكون الثلاث مطلقه ورجل محجلة وليس يكون الشكال إلا في الرجل ولا يكون في اليد.
He, Allah’s blessings be upon him and his Family, also disliked shikal in horses. It means that three standing legs of a horse have anklets and that one is free. It stems from shikal, that which a horse is being decorated with. It was likened to it because shikal is only performed in three standing legs while the three are free and one has anklets. Shikal is not performed except in the foot, and it is not performed to a hand.
Content
The meaning of tranquility
أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد، عن السندي بن محمد، عن العلاء، عن محمد بن مسلم، عن أبي جعفر عليه السلام قال: السكينة الايمان.
1. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad, from Sindi bin Muhammed, from al-‘Alaa’, from Muhammed bin Muslim, from Abu Ja’far, peace be upon him, that he said: Tranquility is faith.
حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال: حدثنا محمد بن الحسن الصفار، عن إبراهيم بن هاشم، عن إسماعيل بن مرار، عن يونس بن عبد الرحمن، عن أبي الحسن عليه السلام قال: سألته فقلت: جعلت فداكما كان تابوت موسى؟ وكم كان سعته؟ قال ثلاث أذرع في ذراعين، قلت: ما كان فيه؟ قال: عصى موسى والسكينة، قلت: وما السكينة. قال: روح الله يتكلم، كانوا إذا اختلفوا في شئ كلمهم وأخبرهم ببيان ما يريدون.
2. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ibrahim bin Hashim, from Isma’eel bin Marrar, from Yunus bin Abdul-Rahman, from Abu’l-Hasan, peace be upon him, that he said: I asked him and said: May I be sacrificed for you, what was the coffin of Musa? And how much was its width? He said: Three upper arms by two upper arms. I said: What was in it? He said: The staff of Musa and the tranquility. I said: And what is the tranquility? He said: The Spirit of Allah that speaks. If they were to dispute in something, it would speak to them and inform them by clarifying what they seek (to solve).
أبي - رضي الله عنه - قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد عيسى، قال: حدثنا أبو همام إسماعيل بن همام عن الرضا عليه السلام أنه قال لرجل: أي شئ السكينة عندكم؟ فلم يدر القوم ما هي فقالوا: جعلنا الله فداك ما هي؟ قال: ريح تخرج من الجنة طيبة لها صورة كصورة الانسان تكون مع الأنبياء عليهم السلام وهي التي أنزلت على إبراهيم عليه السلام حين بنى الكعبة فجعلت تأخذ كذا وكذا وبنى الأساس عليها.
3. My father, may Allah be pleased with him, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, that he said: We were told by Abu Humam, Isma’eel bin Humam, from al-Rida, peace be upon him, that he said to a man: What thing is tranquility to you? The people do not know what it is, and so they said: May Allah make us sacrifices for you, what is it? He said: A good-smelling wind that departs from Paradise which has a shape like the shape of a human and stays with Prophets, peace be upon them. It is the one that was sent down unto Ibrahim, peace be upon him, when he built the Ka’ba, and it began to take such-and-such, and upon it he built the foundation of the Ka’ba.
Content
The meaning of Abu Talib’s acceptance of Islam by the calculation of the camel and his counting of thirty-six with his hand
حدثنا الحسين بن إبراهيم بن أحمد بن هشام المؤدب، وعلي بن عبد الله الوراق، وأحمد بن زياد الهمداني، قالوا: حدثنا علي بن إبراهيم بن هشام، عن أبيه، عن محمد بن أبي عمير، عن المفضل بن عمر قال: قال أبو عبد الله عليه السلام: أسلم أبو طالب - رضي الله عنه - بحساب الجمل - وعقد بيده ثلاثة وستين - ثم قال عليه السلام: إن مثل أبي طالب مثل أصحاب الكهف، أسروا الايمان وأظهروا الشرك فآتاهم الله أجرهم مرتين.
1. We were told by Hussain bin Ibrahim bin Ahmad bin Isham, the teacher, and Ali bin Abdullah al-Warraq, and Ahmad bin Ziyad al-Hamdani, that they said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Muhammed bin Abi ‘Umayr, from Mufaddal bin Umar, that he said: Abu Abdillah, peace be upon him, said: Abu Talib, may Allah be pleased with, accepted Islam by the calculation of the camel, and he counted thirty six with his hand. Then he, peace be upon him, said: Indeed, the example of Abu Talib is like the example of the people of the cave; they concealed faith and expressed polytheism, hence, Allah gave them their reward two times.
حدثنا أبو الفرج محمد بن المظفر بن نفيس المصري الفقيه، قال: حدثنا أبو الحسن محمد بن أحمد الداودي، عن أبيه، قال: كنت عند أبي القاسم الحسين بن روح - قدس الله روحه - فسأله رجل ما معنى قول العباس للنبي صلى الله عليه وآله: " إن عمك أبا طالب قد أسلم بحساب الجمل - وعقد بيده ثلاثة وستين - "؟ فقال: عنى بذلك " إله أحد جواد " وتفسير ذلك أن الألف واحد، واللام وثلاثون، والهاء خمسة، والألف واحد و الحاء ثمانية، والدال أربعة، والجيم ثلاثة، والواو ستة، والألف واحد، والدال أربعة فذلك ثلاثة وستون.
2. We were told by Abu’l-Faraj, Muhammed bin Mudaffar bin Nafees al-Masri, the jurist, that he said: Were told by Abu’l-Hasan, Muhammed bin Ahmad al-Dawudi, from his father, that he said: I was at the place of Abu’l-Qasem, Hussain bin Ruh, may Allah sanctify his soul, and a man asked him about the meaning of Abbas to the Prophet, Allah’s blessings be upon him and his Family: «Indeed, your paternal uncle, Abu Talib, has accepted Islam by the calculation of the camel» and he counted thirty-six with his hand. So he said: By that he meant: «One God» , and the interpretation of that is that the Alif is one, the Laam is thirty, the Haa’ is five, the Alif is one, the Hhaa’ is eight, the Daal is four, the Jeem is three, the Waw is six, the Alif is one and the Daal is four. Hence, that is thirty-six.
Content
The meaning of the abstinent in this world
حدثنا محمد بن القاسم المفسر الجرجاني - رضي الله عنه - قال: حدثنا أحمد ابن الحسن الحسيني، عن الحسن بن علي الناصر [ي]، عن أبيه، عن محمد بن علي، عن أبيه الرضا، عن أبيه موسى بن جعفر عليهم السلام قال: سئل الصادق عليه السلام عن الزاهد في الدنيا، قال: الذي يترك حلالها مخافة حسابه ويترك حرامها مخافة عقابه.
1. We were told by Muhammed bin Qasem, the exegete, al-Jarjani, may Allah be pleased with him, that he said: We were told by Ahmad ibn Hasan al-Hussaini, from Hasan bin Ali al-Nasiri, from his father, from Muhammed bin Ali, from his father, al-Rida, from his father, Musa bin Ja’far, peace be upon them, that he said: Al-Sadiq, peace be upon him, was asked about the abstinent in this world. He said: The one who abandons what is allowable from it out of fear of its reckoning (on the Day of Judgement), and who abandons its forbidden out of fear of its punishment.
