Alhassanain(p) Network for Heritage and Islamic Thought

Transliteration

In the Arabic language, there are a number of letters that do not have a corresponding equivalent in the English language. As a result the sound or pronunciation of those letters would be unfamiliar to the English reader who has not come across them before. Some of them may easily be pronounced by the English reader, whereas s/he would find others difficult to pronounce, unless he has already been exposed to the sounds of the Arabic alphabet.

The Arabic consonant characters are given below along with their equivalent English characters or sounds.

b = ب z = ز f = ف

t = ت s = س q = ق

th = ث sh = ش k = ك

j = ج s = ص l = ل

h = ح d = ض m = م

kh = خ t = ط n = ن

d = د d = ظ h = k

dh = ذ c = ع w = و

r = ر gh = غ y = ي

This presentation is an effort to describe the sounds of these letters, and endeavour to explain how their sounds are generated, so that the reader may obtain some idea about these particular characters, when they appear in some Arabic terms used in this work.

To distinguish these letters, either a combination of two letters is used or, in the case of the majority of the difficult letters, a normal Latin letter is used in association with a diacritic - dot or a line above or below the letter as shown in the table above. Furthermore there are also a couple of letters in the Arabic alphabet which are represented using the symbols: ’ and c.

There is the letter that is symbolized as:

th , which sounds like the ‘th’ in the word ‘three’. The other letter is:

dh , which sounds like the ‘th’ in the word ‘there’.

As for the more difficult ones, they are as follows:

Gh orgh , the nearest sound for this is that of the French ‘r’.

H or h

The sound of this letter resembles the sound of ‘strong, breathy’ H. The sound for h is generated from the proximity of the throat that the normal h is, but from an area slightly further up the throat, with more tension in the local throat muscle, with the back end of the tongue closing in against the roof of the throat immediately before the uvula.

Kh or kh

The sound for this is perhaps somewhere between of that of ‘h’ and ‘k’, as far as the location of mouth where it is generated is concerned. It is generated at the back of the mouth, by pressing the back end of the tongue against the soft palate whilst forcing the air through in the outward direction, causing the uvula to vibrate.

The example of the sound of ‘kh’ found in English or that the English reader may be familiar with is Loch, the Scottish for lake, where the ‘ch’ in loch is pronounced as the designated ‘kh’ in Arabic.

S or s

The sound of this letter resembles the sound of ‘strong’ S. It is generated by involving the main trunk of the tongue, by slightly curving the centre of the front half of the tongue in the downward direction. In aid of pronouncing the sound of the ‘strong’ S, it would be helpful if you consider saying the normal letter ‘S’, when the front upper and lower teeth are brought closer together reducing the airflow, thus producing the sound of the letter ‘S’. The opposite process is used to generate the sound of the ‘strong’ S, i.e. the sound is produced when slightly moving apart the upper and lower teeth, thus pronouncing the ‘strong’ S.

D or d

The sound of this letter is somewhere near the sound of the normal D. Whereas the sound of a normal D is generated by placing the front end of the tongue at the front end of the hard palate or the roof of the mouth adjoining the top teeth, the sound of d is generated by touching, to the same location, more of the front trunk of the tongue while caving in the middle part of the tongue.

D or d

The best description of this sound is that it could be the strong version of the sound of ‘dh’ as in the word ‘there’. Whereas ‘dh’ is generated by placing the tip of the tongue between the upper and lower front teeth, whilst pressing against the upper front teeth, the sound for d is generated by pressing more of the front end of the tongue between the upper and lower front teeth, whilst pressing against the upper front teeth, and the centre of the tongue is curved downwards.

T or t

The sound of this letter resembles a ‘strong’ T. Whereas a normal T is generated by involving the front end of the tongue, the ‘strong’ T is generated by pressing the front end of the trunk of the tongue against the front end of the hard palate or the roof of the mouth. Also when the normal T is pronounced, the lower jaw does not move, whereas in the case of pronouncing the strong T, or T, the lower jaw moves outwards.

Q or q

The sound for this letter is a short and sharp version of the letter ‘gh’ or the French R. Whereas in the process of generating the sound of ‘gh’ the back end of the tongue is pressed slightly against the uvula, allowing some air to flow, in the case of the sound of the Arabic alphabet represented by Q, the same process takes place with the difference that the passage is completely blocked, and the sound is actually generated by he sudden release of the passage.

’ or the hamzah is the character representing the glottal stop.

c also shown as ‘

This symbol is used to characterize an Arabic alphabet that represents the sound of a strong ‘throaty’ A. Just as the sound for A is generated at the back of the throat, in the same proximity, the sound for c or ‘ is also generated with the difference that the entire throat back is engaged in the process by a stroke of contraction in the muscle there. In this process more of the throat is blocked, which also involves the back end of the tongue, than when pronouncing the normal A. Just in the case of the normal A, the sound is actually generated at the time of the release of the contraction of the muscles involved.

‘Long’ a

There are also cases when there is a diacritic or a small horizontal line above the letter, like a: this is to represent ‘long’ a, an alternative to writing aa. The nearest example for the long a, or a, in English words is case of “far” as opposed to the word “fat”. In the case of “far”, the ‘a’ is elongated in the pronunciation, whereas in the case of “fat”, the ‘a’ is short.

‘Double’ consonant letters

In the Arabic language, there are many instances where a letter in a word has double pronunciations with a very slight pause between the two. The first pronunciation is always the sound of the letter itself, and the second is the sound of the letter together with that of the following letter. For correct pronunciation of the word, it is important that there is a very slight pause between the sounds of the double letters. Some examples are as follows:

Allah, where the presence of ‘ll’ indicates the requirement of the double pronunciation of the letter ‘l’. It may help if the word is considered as Al-lah, with the pause due to the hyphen being very slight. Another example is Muhammad.

N.B.

To emphasise the correct pronunciation of some Arabic words, the transliteration characters are normally used for words like Allah, Qur’an, Muhammad, surah, ayah, etc. On the other hand, to adhere to simplicity it has been decided that diacritics and other transliteration characters are to be avoided where possible - in common words - where it is assumed that reader is or would be familiar with the pronunciation of those words, and that such characters are only used for less common and unfamiliar words only. So for such words as the above-mentioned, they would be written simply as Allah, Qur’an, Muhammad, surah, ayah, etc.

Along similar lines, names of prophets and messengers are generally presented in the Latin form in this work, although on the initial occasion for each case, the equivalent of the Arabic pronunciation is also given. e.g. in the case of the name of prophet Abraham, its Arabic equivalent of Ibrahim is also given for the first time, and subsequently only the Latin form is used for the sake of ease and simplicity for the English reader. End.

The Author

A brief biography of the eminent Islamic authority Grand Ayatollah Sayyid Sadiq Shirazi:

He was born on the 20th Dhil-Hijjah 1360 H, January 1942 CE, in the holy city of Karbala, Iraq. He was raised and cultured in a family that is renowned for its history of learning, strive, sacrifice, and morals.

He received his specialist education of Islamic sciences at the hands of eminent scholars of the hawzah until he acquired a distinguished degree of ijtihad.

Through his relentless endeavours he developed in himself the quality of continually seeking knowledge along with unremitting observance of piety; tirelessly promoting the teachings of Ahl al-Bayt, peace be upon them, disseminating their culture, and defending their sacred laws and shari’ah.

He has written numerous works in various fields and on different levels, ranging from politics, economics, history and ethics to specialist works for hawzah studies on such topics as Fiqh and Osool (jurisprudence) that total more than eighty.

Sayyid Sadiq has been teaching at the hawzah for more than 40 years.

He is distinguished for being accessible to the people; directly dealing and meeting with various sectors of members of society, listening to diverse views from different spectrum of the community.

Equally, he is distinguished for his humility; respecting the young and old, and also for his tolerance in responding to insult or evil with kindness and courteousness.

He is renowned for his independence and for his policy of boycotting despotic governments.

He oversees hundreds of organisations and institutions throughout the globe; for example those that address social issues such as marriage services and social reforms, those that address humanitarian matters such as clinics, orphanages, financial organisations giving interest-free loans (Qard al-Hasanah), intellectual institutions such as centres for research and studies, universities, hawzahs, libraries, as well as religious centres such as mosques and hussainiahs.

Other Publications by fountain books

www.fountainbooks.com

1. Islam: Fundamental Principles and Teachings

In the first part of this brief discourse the author outlines and briefly discusses Osool al-Deen (the fundamental principles or beliefs of Islam), which are Tawheed (the indivisible Oneness of Allah), ‘Adl (the Divine Justice of Allah), Nobowwah, (the belief in Prophethood), Imamah (leadership of mankind) and Mi‘ad (resurrection or belief in the hereafter). The author also addresses the subject of the Prophet’s eternal miracle - the glorious Qur’an.

In the second part of this publication author goes on to address Foroo‘ al-Deen (the essential rulings and practices of Islam), which are not only the well-known ten acts of worship such as prayers, fasting and hajj but also other aspects of the teachings of Islam that are significantly relevant in modern times; issues such as the human community, social order, politics, the economy, the armed forces, the justice system, culture, media, education, health, and social freedoms. Through this discussion the author establishes that a government based on the teachings of Islam would provide the most favourable system of government for mankind.

In the third and final part of this work, the author discusses the third component that a Muslim is required to adhere to, namely the Islamic morals and etiquettes (Akhlaq) and (Adab). Here, the author briefly outlines and discusses the ‘four pillars’ of Islamic ethics and the ‘two pillars’ of its etiquettes. The author then lists conducts and behaviours that Islam prescribes as one of obligatory, forbidden, unethical, or the recommended moral conduct. This basic yet concise book serves as a good introduction to Islamic beliefs and principles.

2. Islamic Beliefs for All

In this book the author discusses the five fundamental principles of Islam. These principles are Tawheed (the indivisible Oneness of Allah), ‘Adl (the Divine Justice of Allah), Nobowwah, (the belief in Prophethood), Imamah (leadership of mankind) and Mi‘ad (Resurrection). The unique aspect of this book is the author’s subtle approach in addressing the issues concerned and the simple examples given to illustrate the discussion. This authoritative work is not only important to Muslims, but it would also be of interest to those non-Muslims who seek to explore Islam and its doctrine. The simplicity of this book makes it a valuable resource for Religious Education.

3. What is Islam? An introduction to principles and beliefs

To attempt to summarize the Islamic faith in a book of this size is a tremendous challenge. This was the aim of the late Grand Ayatollah Muhammad al-Shirazi, one of the most eminent Islamic authorities of modern times. Through the use of clear and concise language within a “question and answer” format, the author has sought to convey the richness and profound spirituality of the Islamic message in all its aspects to the widest possible audience. The late Sayyid Shirazi covers all the main aspects of Islam, from the fundamental beliefs such as the Oneness of God and His justice and Prophethood to topics such as ablutions, praying, fasting, and performing the Hajj pilgrimage. In addition, the text also discusses a selection of diverse subjects such as Islamic law, economics, politics, the Islamic view of society, the issue of freedom in Islam, and so forth. This work serves as a useful resource for Muslims who want to learn more about their religion, and also for non-Muslims who seek a concise introduction as to what Islam is all about.

4. The Family

In this book the author highlights the problems he sees primarily in Islamic societies and particularly in the West today from the phenomenon of unmarried young men and women through to birth control and contraception. He surveys the idea of marriage in various religions, cultures and schools of thought while also discussing the issue of polygamy from the Islamic perspective. In his endeavours to provide practical solutions to today’s social problems, the author calls for simplicity in the process of marriage and draws our attention to the Islamic teachings and laws in this pivotal aspect of life.

As well as being a call to the Muslim world to revert to the true teachings of the Qur’an and the Prophet Muhammad, peace be upon him and his family, this book also serves as a preamble to others who seek answers to the some of the social problems of today. Islam promises success in every area of human life from individual to social levels, the practicality of which has been historically proven.

5. The Qur’an: When was it compiled?

In this book the author addresses the issues concerning the timing of the compilation of the Holy Qur’an, on what and whose instructions and authority this task was carried out, and ultimately who accomplished its compilation in the form that it is available today. In this work the author presents undisputable evidence to address these crucial questions. Through historical, methodical and logical analyses, the author establishes how and when the compilation of the Holy Qur’an was achieved. In Part two of the book the author presents Prophetic traditions (hadith) on the virtues of reciting and learning the Holy Qur’an.

6. War, Peace and Non-violence: An Islamic perspective

In this work the author addresses three significant issues, which have come to be associated with Islam. Through his extensive knowledge of the teachings of Islam, the author presents the Islamic stand on war, peace and non-violence, as found in the traditions and teachings of the Prophet of Islam, which could serve as exemplary models for mankind. Detailed accounts of the traditions of Prophet in his dealings with his foes during times of war or peace are presented in this book, giving the reader a clear insight into the way and basis upon which the Prophet of Islam conducted his socio-political affairs.

7. Islamic System of Government

In this introductory book the author outlines the basic principles of government based on the teachings of Islam. The author begins with the aim and objectives of the government according to Islam and the extent of its authority in that framework. He then addresses, from the Islamic viewpoint, the significance and fundamental nature of issues such as the consultative system of government, judicial system, freedoms, party political pluralism, social justice, human rights and foreign policy. The author concludes by outlining the socio-political policies of a government such as education, welfare, health, and crime, as well as matters such as the government’s system of income distribution, and authority.

8. If Islam Were To Be Established

This book may serve as the Muslim’s guide to the Islamic government. If an Islamist opposition group has a plan for an Islamic government, this book would help to check various aspects of the plan. In the absence of such a plan, this book serves as a useful outline. To the non-Muslim, the book presents a glimpse of the typical Islamic system of government while also serving as a yardstick for all who wish to check the practices of any government that asserts to have implemented an Islamic system of government.

9. The Bible and Christianity: an Islamic view

Part one of this book presents some of the encounters there have been between Muslims and Christians. In the second part of this work the author presents some of his discussions with fellow Christian scholars in gatherings at his residence in Karbala, Iraq. The debates concerned their understanding of Islam and its doctrine as well as their own religious beliefs. In this presentation the author demonstrates how he invited non-Muslims to Islam through a calm yet rational and intellectual medium through the use of simple arguments.

Presented in part three of this book is the author’s brief research and analysis into the Bible. Through his findings he states his contention with various biblical stories, particularly those in relation to past Prophets. In his discussion, the author uses reason and sound evidence to validate his arguments. Part Four of this work presents some of the Qur’anic verses about Jesus Christ and his noble mother Mary (peace be upon them).

This book makes an interesting read, particularly given simple yet through provoking arguments, which are put forth at various stages.

10. The Rights of Prisoners according to Islamic teachings

In general, Islam considers imprisonment as a case of last resort. According to Islamic teachings there are only a few offences that would lead to imprisonment. Any chastisement prescribed by Islamic teachings may only be implemented if the relevant criteria and the preconditions are met. If the criteria are not met, then the prescribed punishment may not be executed.

In this book the author addresses issues such as the fundamental nature of freedom, the rights of a prisoner, and the harmful effects of imprisonment on the individual as well as on society in general. The book goes on to discuss the kind of offences that would lead to imprisonment under an Islamic system. The author also cites a few cases from Islamic History in order to demonstrate the attitude an Islamic ruler should take towards an offence, which may have been committed, and identify possibilities of waiving relevant punishments. This work also discusses the issue of torture and mental and physical ill treatment that is often carried out under the guise of interrogation or for the purpose of extracting confession from a detainee or a suspect.

This brief work presents the teachings of Islam with respect to the rights of those when imprisoned, and shows that the teachings of Islam are designed, by the designer and maker of mankind, for the benefit of mankind wherever he may be.

11. Husayn - The Sacrifice for Mankind

This is a collection of articles about a unique individual who, through his remarkable sacrifices, managed to change the course of history and the direction that mankind was heading toward. He is none other than Husayn, the grandson of the Prophet of Islam, Muhammad, peace be upon him and his family. Imam Husayn stood up to tyranny and oppression and gave everything he had, including his life and the lives of his most beloved sons and brothers as well as those of his closest allies, in order to awaken the masses, reform society, and rectify the distortion that had been inflicted on Islam.

The articles in this work cover some aspects of the aims and objectives of Imam Husayn’s movement, the difference between his strategy and that of his brother Imam Hasan in facing tyranny and despotism, the examples he set, and the lessons that are learnt from the events that lead up to the tragedy of Karbala fourteen centuries ago. Above and beyond the benefits of his movement, the personality of Imam Husayn peace be upon him as reflected by the many narrations and teachings of Prophet Muhammad is also discussed. Included in this work are a number of questions and answers about the commemoration ceremonies observed by the Muslims around the world on the occasion of Ashura.

12. The Guide to Hajj Rites

This handbook is a comprehensive but easy to follow companion that guides the reader through all the stages of the Hajj pilgrimage. It addresses all aspects of the Hajj programme and the rites that must be observed during the pilgrimage. It is a must for anyone who intends to go to the Hajj pilgrimage.

13. Aspects of the Political Theory of Imam Shirazi

The author, Muhammad G. Ayyub is a well-known Islamist political activist within the Iraqi circle who has established a long history of political struggle over the past four decades. He was attracted by the views of the Imam Muhammad Shirazi in the fields of social and political science. Prompted by the endeavours and views of Imam Shirazi, the author chose to write this book in order to introduce the reader to views that have remained relatively unknown amongst Muslim activists and reformists. This work covers aspects of Imam Shirazi’s views on politics such as freedom of expression, party-political pluralism, social justice, peace and non-violence, human rights, the concept of consultative system of government, as well as the issue of the concordance of the various sects of the Muslim community.

14. The Qur’an Made Simple

The Noble Qur’an is the final and greatest of the books of God. It is not merely a compilation of chronicles of an ancient people, nor a group of Prophets. Nor is it solely a book of morals. It is certainly not a simply a book of science, and it is not solely a book of rules and laws. Rather, The Noble Qur’an it is a set of arguments in the Divine dialect setting out exactly why the reader should recognise Allah, glorified be He, submit to Him, and follow the Divine religion. These arguments are rational and spiritual, addressed to the mind and the heart.

In the Divine words the Noble Qur’an is a book ‘of guidance’, guiding man from darkness to light, from evil to good, from ignorance to knowledge, from uncertainty about the origin and the end, and about man’s role in the world, to certainty and conviction.

This volume that has been published is the translation of the last three parts or juz’ of the Noble Qur’an, and the associated commentary by the late Imam Muhammad Shirazi, elucidating the Qur’anic text to produce a clear, succinct, and easy to follow explanation of the divine scripture.

15. The Prophet Muhammad, a mercy to the world

This book offers an easy introduction to the life and teachings of the Prophet Muhammad. It endeavours to convey a glimpse of those illuminating moments in the life of the Prophet that helped bring about one of the greatest transformations in the history of mankind. The book highlights what kind of person the Prophet was, and how his conduct with friends and foes, in peace and war, provided an impeccable example for generations to come.

* * * * * * * * *

Teachings of Islam

www.shirazi.org.uk

A site dedicated to the cause of Islam, Muslims and Mankind

Islam aims to bring about prosperity to all mankind. One of the leading authorities on Islam today, Imam Shirazi, calls upon all Muslims to adhere to the teachings of Islam in all domains in order to regain their former glory and the salvation of mankind.

These teachings include:

• PEACE in every aspect.

• NON-VIOLENCE in all conducts.

• FREEDOM of expression, belief, etc.

• PLURALISM of political parties.

• CONSULTATIVE System of Leadership.

• The RE-CREATION of the single Muslim nation - without geographical borders, etc. between them, as stated by Allah:

“This, your community is a single community and I am your Lord; so worship Me.”

• The REVIVAL of Islamic brotherhood throughout this nation:

“ The believers are brothers.”

• FREEDOM from all the man-made laws, and restrictions as the Qur'an states:

“... and (Prophet Muhammad) releases them from their heavy burdens and from the shackles that were upon them.”

You can email your queries to the website of Imam Shirazi at:

www.imashirazi.com

Dedication

We dedicate this work to both of our parents to whom we are greatly indebted - our fathers: the late Mr. Mohammad Mehdi Peiravi, and Mr. Charles Henry Morgan, and our mothers who are alive and whom we and our children love and are still under their spiritual protection and loving support: Mrs. Talat Sheikh Peiravi and Mrs. Betty June Morgan.

Dr. Ali Peiravi

Ms. Lisa Zaynab Morgan

Translators’ Foreword

We thank God the Almighty for the opportunity granted to us to undertake the preparation of Al-Khisal (A Numeric Classification of Traditions on Characteristics) in two volumes after the successful completion of Uyun Akhbar al-Reza (MGB) in two volumes, An Anthology of Islamic Poetry in two volumes, Imam Reza’s (MGB) Pilgrimage Procedures and Prayers, A Divine Perspective on Rights, The Treatise on Rights, Mishkat ul-Anwar Fi Ghurar il-Akhbar and The Islamic Family Structure.

We have exactly cited the references to Holy Quranic verses for coherency using an available translation of the Quran into English by Mr. Abdullah Yusuf Ali (May God Reward Him).

We take this opportunity to thank Ms. Maryam Fajr Peiravi for her valuable assistance during the research and translation of this work. We warmly welcome any suggestions made by the readers that might help us learn about our mistakes and shortcomings, and help us improve our future works.

Dr. Ali Peiravi

Ms. Talat June Peiravi

Ms. Lisa Zaynab Morgan

Ali_peiravi@yahoo.com

Preface

Al-Khisal is a collection of religious and moral precepts from reliable works on the subject compiled by Sheikh Sadooq. Abu Ja’far Muhammad ibn Ali ibn al-Hussein ibn Musa ibn Babooyeh Al-Qumi nicknamed Sheikh Sadooq1 was a jurist and a prominent scholar on Shiite traditions. Sheikh Tousi in his Al-Istibsar which is one of the four major Shiite reference books has nicknamed him Imad Al-Din that means the pillar of religion. About his date and place of birth there is no exact information. Ibn Babooyeh was brought up in a learned family in Qum and in his youth was educated by famous teachers of the city. On an unknown date Ibn Babooyeh left Qum for Ray which was the capital of the Buwahids and settled in that city. In 352 A.H. (963 A.D.) with the permission of Rukn ad-Dawlah the governor of Ray, he left for the holy city of Mashhad to perform the pilgrimage to the holy shrine of Imam Reza (MGB2 ). The main characteristic of Ibn Babooyeh is that by stressing on traditions, he explains and proves theological arguments. His jurisprudence is also based on traditions. He considers analogy and deduction not permissible.

Ibn Babooyeh traveled extensively to collect traditions. He met many masters of traditions and he has left behind many works in tradition. His nickname ‘Sadooq’ was due to his authenticity in narrating the traditions. The first person who nicknamed Ibn Babooyeh as ‘Sadooq’ was Ibn Idris.

Ibn Babooyeh was a voluminous writer. He himself mentions that he has compiled more than 245 books. Some of his works are as follows: Al-Iteqadat, Al-Amali, Man La Yahzaroh Al-Faqih, Uyun Akhbar Al-Reza, Al-Faqih, Al-Amali, Illal Ash-Sharayeh, Al-Tawhid, Thawab Al-Amaal va Uqab al-Amaal, Al-Khisal and a few other manuscripts which are present in several libraries. About 200 books ascribed to him are mentioned in Rijal-i-Najashi and the works of Tousi and Ibn Shahr Aashub.

Sheikh Al-Sadooq, who authored one of the four basic works on Shiite traditions, compiled dozens of authoritative collections of traditions, each of which usually follows a particular theme. His Al-Tawhid collects traditions which illustrate the profession of monotheism. His Uyun Akhbar Al-Reza gathers together everything that has been related about Imam Reza (MGB); the eighth Imam, whose tomb in Mashhad is the holiest pilgrimage site in Iran. The work contains such things as descriptions of the Imam's mother; explanations of the reason why his name was chosen; all the sayings which have been recorded from him; and traditions concerning his death and the miracles which have occurred at his tomb. The present work that is Sheikh Al-Sadooq's Al-Khisal demonstrates the importance of numbers in the traditions. This has led to a valuable collection of traditions that is very interesting to study. Each part of this book contains several traditions on various issues. His main theme in this book is on ethics, manners and good characteristics. This book covers numbered characteristics. It starts with one and ends with one million. The traditions are presented with a complete record of transmission.

This is the first book of this kind. Sheikh Sadooq himself presented his motivation for compiling Al-Khisal as follows, “I noticed that the previous Sheikhs and scholars have already compiled books on various aspects of knowledge. However, they have neglected to compile a book on numbers and good and bad characteristics. Since this topic is very useful for those who seek knowledge, I decided to compile this book in order to get closer to God, attain divine rewards, prosperity and the Almighty God’s Mercy. I ask God not to turn my hopefulness into hopelessness, since He has power over all things.”

Al-Khisal is a great encyclopedia on Islamic knowledge, the forbidden and the allowed acts, historical topics, interpretations on the Holy Quran, philosophical points and political issues. It is one of the most valuable sources of traditions from the members of the Holy Household of the Prophet of God (MGB). It is an authentic source and many authoritative works on Shiite traditions such as Bihar Al-Anwar have cited it as a reference. We have tried to enrich it with many footnotes which explain the concepts and words presented in the text after doing a lot of research so that the interested readers can gain as much benefit from the book as possible.

Notes

1. Born on 917A.D.

2. MGB is used throughout the book for May God Bless him/her/them.

A Short Bibilography of the Author

The compiler of the book - may God have Mercy upon him is the highly esteemed, noble Abu Ja’far Muhammad ibn Ali ibn al-Hussein ibn Musa ibn Babooyeh al-Qumi known as Sheikh Sadooq. He has such a high rank in knowledge, understanding, realization of the true meaning of traditions, jurisprudence, honesty in speech and extensive highly valuable writings that no one can write about and fully express these. All the knowledgeable people who have either written his biography or used his highly valuable books have tried to praise his works and declare his Divine Leadership and honesty. They have called him 'Sheikh' that is normally the title of native scholars trained in the traditional sciences such as clerical dignitaries, members of a religious order, or professors of spiritual institutions of higher learning that is a master of an order. He has also been called honest and a forerunner.

We can say that he has been one of the signs of God. He passed away at an age over seventy in the year 993 A.D. His publications that were more than 300 in number were like brilliant stars guiding those who sought to follow the Divine Path. Unfortunately, the tragic occurrences in history resulted in the loss of the majority of his works. We can clearly state that not even one tenth of his writings have remained today.

His Nobility as Expressed by Noble Religious Scholars

There is no need to present any evidence or reasoning to prove his high rank. However, we will briefly mention a few of the remarks of our noble religious scholars about his noble personality here for the readers to get a bit more familiar with him.

Sheikh al-Taefeh (may God have mercy upon him) has called him ''of a high position'' in his book Al-Fehrest. Then he wrote, ''He is the protector of the traditions, aware and informed about the personalities, and is an informed person and a critic on traditions. One has not seen anyone of similar capabilities among the scientists in Qum. He has about 300 publications.'' He also makes similar remarks about him in his Rijal1 .

Najashi who was a great researcher on ''great men'' calls him ''Abu Ja’far from Qum''. He also calls him Sheikh, our jurisprudent, a shining character, and the honor of the Shiites in Khorasan2 . He wrote, “He was young when he entered Baghdad in the year 968 A.D. The great men of the Shiites listened to him to learn traditions and gain Divine Knowledge. Khatib Baghdadi in his famous book Tarikh-i-Baghdad3 wrote: He4 entered Baghdad and quoted traditions on the authority of his father. He was one of the well-known and noble men of the Shiites, and Muhammad ibn Talha an-Naáli told me about him.

Ibn Edris has praised him in his Saraér and said, ''He was honest in speech, noble, informed about the traditions5 , and a critic. He was very knowledgeable about the great men. He had memorized many traditions.” Allamih Hel'li has called him Sheikh, and has said that he is our jurisprudent, our honor, and the bright and real character of the Shiites.

He has been called the following titles by the noble religious Shiite scholars: Ibn Shahr Ashoob; Seyed ibn Tavoos; Fakhr al-Mohaghegin6 ; Shahid-i-Av’val7 ; Re'is al-Mohaditheen; Al-Sheikh al-Ajal; Imam-i-Asreh; Rukni Min Arkan ad-Din8 ; Sadooq al-Muslimeen; Ayatullah fil-Alemin; Al-Sheikh al-A'zam; Al-Sheikh al-Sadooq; Hujatul Islam; Al-Sheikh al-Seghat; Al-Mulood Bid-Da'vat; Al-Sheikh Al-Imam Al-Moghad'dam; Al-Fazil al-Moaz'zam; Umdatal Fuzala; Sheikh minal-Mashayekh; Rukne min Arkan ash-Shari’a; Ash-Sheikh al-Hifzah; Vajhet-Ta’efateh al-Mustahfazeh; Emad id-Din; Al-Sheikh al-Alam al-Amin, among many other titles.

His Trips

He made many trips to various towns in order to learn nobility and hear the traditions directly from the greatest scholars. He was born in Qum and raised there. He acquired knowledge from the great scholars there. Then, although there were many renowned religious scholars in Ray, he was invited by the people of Ray to go and reside there. Of course, there is no precise mention of the date of his emigration to Ray in the books on Rijal9 and Tarajim10 . However, one can conclude from what is written in this book, and Al-Khisal and Al-Amali that his emigration was after the month of Rajab of the year 339 A.H. (950 A.D.), and before the month of Rajab of the year 347 A.H. (958 A.D.) This is because he has cited a tradition he heard from Hamzih ibn Ahmad ibn Ja’far ibn Muhammad ibn Zayd ibn Ali ibn al-Hussein ibn Ali ibn Abi Talib (MGB) in the Quran on the first date, and has cited another tradition from Abul-Hassan Muhammad ibn Ahmad ibn Ali ibn Asad Al-Asady known as Ibn Jaradih al-Bardaýee in Ray on the second date.

He lived in Ray from 347 A.H. (958 A.D.) until he requested permission from Rukn ud-Duwleh, the ruler of the Buya clan, to visit the holy shrine of Imam Reza (MGB) in Mashhad. Then he traveled to Mashhad in 352 A.H. (963 A.D.) and returned to Ray after visiting the holy shrine. Regarding this he wrote in this book: ''When I asked the successful ruler Rukn ud-Duwleh permission to visit the holy shrine of Imam Reza (MGB), he approved my request in the month of Rajab in the year 352 A.H. (963 A.D.) When I returned home, he called me in again and said, ''The place you want to visit is a blessed place of martyrdom. I have visited it myself. When I was there I asked God to fulfill the requests I had in my mind. God answered my prayers and fulfilled them. Therefore, when you get there, remember me, and do not forget to visit on my behalf and pray for me since prayers will be fulfilled by God when they are presented in that holy place.'' I promised him to do so, and I fulfilled my promise. Upon my return from the blessed town of Mashhad I went to see the ruler. He asked me if I had prayed for him, and visited the shrine on his behalf. I replied in the positive. He said, ''You did well since it has been proven to me that prayers will be accepted there.'' ''On this trip to Mashhad that year he entered Neishaboor. He recorded some traditions from the religious scholars there, among whom we can name Abu Ali Hussein ibn Ahmad Beihaqi who narrated several traditions for him in his own house, Abdul Vahed ibn Muhammad ibn Abdus Neishaboory, Abi Mansoor Ahmad ibn Ibrahim ibn Bakr Khori, Abu Saeed Muhammad ibn Fazl ibn Muhammad ibn Ishaq Mozak'kar Neishaboory known as Abi Saeed Mual'lem, Abut-Tayýeb Hussein ibn Ahmad ibn Muhammad Razi and Abdullah ibn Muhammad ibn Abdul Wahab al-Sejezy. Also Abu Nasr Ahmad ibn al-Hussein ibn Ahmad ibn Ubayd al-Zab'by al-Marvani al-Neishaboory cited some traditions for him in Neishaboor. Also a group of people cited traditions for him in the town of Marv al-Ruz among whom we can name the jurisprudent Abul Hussein Muhammad ibn Ali ibn al-Shah, and Abu Yusuf Rafih ibn Abdullah ibn Abdul Malik. In the same year he traveled to Baghdad and heard some traditions from the religious scholars there. He had also gone to Kufa, Fayd, Mavara un-Nahr, Balkh, Samarghand and Furghaneh, and had heard traditions from the religious scholars in these cities.

The Birth of the Author May God have Mercy upon Him

We are not precisely aware of the year in which he has born. None of the biographers have stated his birth date. However, we can draw some conclusions in this regard from his own book Kamal al-Din, and Sheikh Toosi's Ghaybat and Najashi's Fehrest that he was born after the demise of Muhammad ibn Uthman al-Umari - who was the second (of the four) representatives of the twelfth Imam (MGB) - that is in the year 305 A.H. (917 A.D.) at the beginning of the mission of Abil Qasim Hussein ibn Ruh who was the third representative of the twelfth Imam (MGB).

Sheikh Sadooq quoted on the authority of Abu Ja’far Muhammad ibn Ali ibn al-Asvad, ''After the demise of Muhammad ibn Uthman al-Umari - may God be pleased with him - Ali ibn al-Hussein ibn Musa ibn Babooyeh11 asked me to ask Hussein ibn Ruh to ask our master the Imam of Time12 (MGB) to pray and ask God the Almighty to grant him a son. I did so, and he secretly reported that. He informed me after three days that the Imam (MGB) has prayed for Ali ibn al-Hussein, and that God the Almighty will soon bless him with a son, and will grant him more children thereafter.'' The above has also been cited by Sheikh al-Taéfeh and Najashi - may God have mercy upon them. What was presented about his birth date were the information available from the great religious scholars and he himself who best knows about his life history. Thus, we can conclude that he was born after the year 305 A.H. (917 A.D.) His birth was a blessing, and he was blessed since he was born due to the prayers of the Imam of Time (MGB). Everyone benefited from him, and his being blessed. That is why he was always very proud and said that he was born due to the prayers of the Imam of Time (MGB). He also said, “There were many occasions when Abu Ja’far Muhammad ibn Ali al-Asvad (who narrated the details about his birth) saw how studiously I attended the classes of our Professor Muhammad ibn Ahmad ibn al-Walid (May God have mercy upon him); and how eager I was to learn and memorize scientific books. He would tell me there is no wonder why I was so eager to acquire knowledge, since I was born due to the prayers of the Imam of Time (MGB)13 .

The Death of the Author and his Shrine

He died in 381 A.H. (991 A.D.) after living for seventy years. He was buried in Ray next to the Toghrol Garden, near the shrine of the blessed Abdul Azeem Hassan - may God be pleased with him. His shrine is simple, but spiritual. Many people make pilgrimage to his shrine and receive blessings.

A Demonstration of his Nobility

In the year 1238 A.H. (1822 A.D.), Fath Ali - the King of Ghajar ordered the building of the shrine to be reconstructed. This resulted in a demonstration of nobility. The word spread around among the people, and it was finally approved of by the government officials and the king. The details of this event have been recorded by many authors - may God have mercy upon them. Among them we can mention Ruwzat by Khansari, Qisas al-Ulama by Tonikaboni, Tanqih al-Maqal by Mamaghani, Motakhab ul-Tavarikh by Khorasani and Favaéd ar-Razavieh By Qumi. This has been recorded in Ruwzat by Khansari as follows:

This event was a demonstration of the nobility of the Sheikh. It attracted the attention of many people, and was a source of guidance for many and a cause of happiness for many enlightened people. Once there appeared a rupture in the shrine of the noble Sheikh that is located near Ray due to a flood. When they investigated to find out the degree of damage done in order to reconstruct it, they reached a chamber in which he was buried. Once they entered that room they found his body naked, with his private parts covered, and in perfect shape. His face was absolutely peaceful, and they could still see the polish14 on his nails. The shroud with which his body was wrapped at the time he was buried had worn out, torn into shreds and fallen down on the dirt around his corpse. The news rapidly spread around in Tehran. When Fath Ali - the grandfather of Naser ad-Din - the king of Ghajar heard about this around the year 1238 A.H. (1822 A.D.), he went there in person to investigate. He consulted with the government officials whom he trusted as to whether or not he should enter the tomb in person. They did not recommend that the King enters the tomb, as they thought this was not appropriate for his rule. Then a group of religious scholars and well-known people were then sent into the tomb to check the issue. No doubt was left for the King after many people - who had entered the tomb - all testified to the truth of this issue. Once he was certain about the truth of this issue, he ordered the cavity to be closed off, and the building of the shrine to be reconstructed; and decorated in the best possible fashion using mirror work. And peace be upon him the day he is born, and the day he dies, and the day he is resurrected.

Notes

1. Great Men similar to Who’s Who.

2. One of the provinces of Iran located in the northeast.

3. The history of Baghdad.

4. Sheikh Sadooq.

5. Akhbar.

6. The pride of the researchers.

7. The first martyr.

8. One of the pillars of religion.

9. Great Men similar to Who’s Who.

10. Biographies.

11. The father of the compiler of this book.

12. The twelfth Imam (MGB).

13. The Riser or Al-Mahdi (MGB).

14. Khazab.

Introduction

In the Name of God, Most Gracious, Most Merciful

Praise be to God, who is the Only in terms of Unity, and is singular in Divinity. He has created the servants using His Knowledge. The tongues are dull1 to describe Him, and the eyes are veiled from seeing Him. It is He who is higher than the characteristics of the creatures. And He is superior to limited concepts. There is no similitude for Him among all the creatures. And there is no god for all the people other than Him. And I witness that there is no god but God - the Only, and there is no partner for Him - being a witness confessing to His Unity; inclined towards His Grace; repenting from his sins. And I witness that Muhammad is His servant and His Messenger - appointed by Him to His Prophethood, and He has entrusted him with the principle features of His religion. He has appointed him with His Book to be a proof for His servants. And I witness that Ali the son of Abi Talib is his2 Testamentary Trustee. He is the best of the people after him. He is in charge of his affairs. And he is a summoner to his way. And he is the Commander of the Faithful. And he is the master of the Testamentary Trustees. And he is the person of the highest priority to the Prophets.

And I witness that his wife Fatimah Az-Zahra3 is the master of all the women in the world. And that Al-Hassan, al-Hussein and the Imams who are his offspring are the leaders to guidance4 . They are signs of piety and the proofs of God to all the people of the world. And I witness that whoever follows them shall be saved, and whoever disobeys them shall be ruined. May God’s Blessings and His Mercy be upon them, their souls and their bodies. Moreover, I noticed that the previous Sheikhs and scholars have already authored books on various aspects of knowledge. However, they have neglected to author a book on numbers, and good and bad characteristics. Since this topic is very useful for those who seek knowledge, I decided to compile this book in order to get closer to God, attain Divine rewards, prosperity and the Almighty God’s Mercy. I ask God not to make me hopeless since He has power over all things.

المقدمة

بسم الله الرحمن الرحيم

الحمد لله الذي توحد بالوحدانية، وتفرد بالالهية، وفطر العباد على معرفته وكل الالسن عن صفته، وحجب الابصار عن رؤيته، الذي علا عن صفات المخلوقين وجل عن معاني المحدودين، فلا مثل له في الخلائق أجمعين، ولا إله غيره لجميع العالمين

وأشهد أن لا إله إلا الله وحده لا شريك له، شهادة مقر بتوحيده، راغب في كرامته، تائب من ذنوبه

وأشهد أن محمدا عبده ورسوله، اصطفاه برسالته، وأودعه معالم دينه، وبعثه بكتابه حجة على عباده

وأشهد أن علي بن أبي طالب وصيه وخير الخلق بعده، والقائم بأمره، والداعي إلى سبيله، وأنه أمير المؤمنين، وسيد الوصيين، وأولى الناس بالنبيين، وأن زوجته فاطمة الزهراء سيدة نساء العالمين، وأن الحسن والحسين والائمة [التسعة] من ولده أئمة الهدى، وأعلام التقى، وحجج الله على أهل الدنيا، وأشهد أن من تبعهم نجا، ومن تخلف عنهم هلك، صلوات الله عليهم وعلى أرواحهم وأجسادهم ورحمة الله وبركاته

أما بعد فإني وجدت مشايخي وأسلافي - رحمة الله عليهم - قد صنفوا في فنون العلم كتبا وأغفلوا عن تصنيف كتاب يشتمل على الاعداد والخصال المحمودة، والمذمومة، ووجدت في تصنيفه نفعا كثيرا لطالب العلم، والراغب في الخير فتقربت إلى الله جل اسمه بتصنيف هذا الكتاب، طالبا لثوابه، وراغبا في الفوز برحمته، وأرجو أن لا يخيبني فيما أملته ورجوته منه بتطوله ومنه، إنه على كل شيء قدير

Notes

1. Unable

2. Muhammad’s (MGB) Trustee

3. The Blessed Faimah (MGB)

4. The Immaculate Imams (MGB)

Dedication

We dedicate this work to both of our parents to whom we are greatly indebted - our fathers: the late Mr. Mohammad Mehdi Peiravi, and Mr. Charles Henry Morgan, and our mothers who are alive and whom we and our children love and are still under their spiritual protection and loving support: Mrs. Talat Sheikh Peiravi and Mrs. Betty June Morgan.

Dr. Ali Peiravi

Ms. Lisa Zaynab Morgan

Translators’ Foreword

We thank God the Almighty for the opportunity granted to us to undertake the preparation of Al-Khisal (A Numeric Classification of Traditions on Characteristics) in two volumes after the successful completion of Uyun Akhbar al-Reza (MGB) in two volumes, An Anthology of Islamic Poetry in two volumes, Imam Reza’s (MGB) Pilgrimage Procedures and Prayers, A Divine Perspective on Rights, The Treatise on Rights, Mishkat ul-Anwar Fi Ghurar il-Akhbar and The Islamic Family Structure.

We have exactly cited the references to Holy Quranic verses for coherency using an available translation of the Quran into English by Mr. Abdullah Yusuf Ali (May God Reward Him).

We take this opportunity to thank Ms. Maryam Fajr Peiravi for her valuable assistance during the research and translation of this work. We warmly welcome any suggestions made by the readers that might help us learn about our mistakes and shortcomings, and help us improve our future works.

Dr. Ali Peiravi

Ms. Talat June Peiravi

Ms. Lisa Zaynab Morgan

Ali_peiravi@yahoo.com

Preface

Al-Khisal is a collection of religious and moral precepts from reliable works on the subject compiled by Sheikh Sadooq. Abu Ja’far Muhammad ibn Ali ibn al-Hussein ibn Musa ibn Babooyeh Al-Qumi nicknamed Sheikh Sadooq1 was a jurist and a prominent scholar on Shiite traditions. Sheikh Tousi in his Al-Istibsar which is one of the four major Shiite reference books has nicknamed him Imad Al-Din that means the pillar of religion. About his date and place of birth there is no exact information. Ibn Babooyeh was brought up in a learned family in Qum and in his youth was educated by famous teachers of the city. On an unknown date Ibn Babooyeh left Qum for Ray which was the capital of the Buwahids and settled in that city. In 352 A.H. (963 A.D.) with the permission of Rukn ad-Dawlah the governor of Ray, he left for the holy city of Mashhad to perform the pilgrimage to the holy shrine of Imam Reza (MGB2 ). The main characteristic of Ibn Babooyeh is that by stressing on traditions, he explains and proves theological arguments. His jurisprudence is also based on traditions. He considers analogy and deduction not permissible.

Ibn Babooyeh traveled extensively to collect traditions. He met many masters of traditions and he has left behind many works in tradition. His nickname ‘Sadooq’ was due to his authenticity in narrating the traditions. The first person who nicknamed Ibn Babooyeh as ‘Sadooq’ was Ibn Idris.

Ibn Babooyeh was a voluminous writer. He himself mentions that he has compiled more than 245 books. Some of his works are as follows: Al-Iteqadat, Al-Amali, Man La Yahzaroh Al-Faqih, Uyun Akhbar Al-Reza, Al-Faqih, Al-Amali, Illal Ash-Sharayeh, Al-Tawhid, Thawab Al-Amaal va Uqab al-Amaal, Al-Khisal and a few other manuscripts which are present in several libraries. About 200 books ascribed to him are mentioned in Rijal-i-Najashi and the works of Tousi and Ibn Shahr Aashub.

Sheikh Al-Sadooq, who authored one of the four basic works on Shiite traditions, compiled dozens of authoritative collections of traditions, each of which usually follows a particular theme. His Al-Tawhid collects traditions which illustrate the profession of monotheism. His Uyun Akhbar Al-Reza gathers together everything that has been related about Imam Reza (MGB); the eighth Imam, whose tomb in Mashhad is the holiest pilgrimage site in Iran. The work contains such things as descriptions of the Imam's mother; explanations of the reason why his name was chosen; all the sayings which have been recorded from him; and traditions concerning his death and the miracles which have occurred at his tomb. The present work that is Sheikh Al-Sadooq's Al-Khisal demonstrates the importance of numbers in the traditions. This has led to a valuable collection of traditions that is very interesting to study. Each part of this book contains several traditions on various issues. His main theme in this book is on ethics, manners and good characteristics. This book covers numbered characteristics. It starts with one and ends with one million. The traditions are presented with a complete record of transmission.

This is the first book of this kind. Sheikh Sadooq himself presented his motivation for compiling Al-Khisal as follows, “I noticed that the previous Sheikhs and scholars have already compiled books on various aspects of knowledge. However, they have neglected to compile a book on numbers and good and bad characteristics. Since this topic is very useful for those who seek knowledge, I decided to compile this book in order to get closer to God, attain divine rewards, prosperity and the Almighty God’s Mercy. I ask God not to turn my hopefulness into hopelessness, since He has power over all things.”

Al-Khisal is a great encyclopedia on Islamic knowledge, the forbidden and the allowed acts, historical topics, interpretations on the Holy Quran, philosophical points and political issues. It is one of the most valuable sources of traditions from the members of the Holy Household of the Prophet of God (MGB). It is an authentic source and many authoritative works on Shiite traditions such as Bihar Al-Anwar have cited it as a reference. We have tried to enrich it with many footnotes which explain the concepts and words presented in the text after doing a lot of research so that the interested readers can gain as much benefit from the book as possible.

Notes

1. Born on 917A.D.

2. MGB is used throughout the book for May God Bless him/her/them.

A Short Bibilography of the Author

The compiler of the book - may God have Mercy upon him is the highly esteemed, noble Abu Ja’far Muhammad ibn Ali ibn al-Hussein ibn Musa ibn Babooyeh al-Qumi known as Sheikh Sadooq. He has such a high rank in knowledge, understanding, realization of the true meaning of traditions, jurisprudence, honesty in speech and extensive highly valuable writings that no one can write about and fully express these. All the knowledgeable people who have either written his biography or used his highly valuable books have tried to praise his works and declare his Divine Leadership and honesty. They have called him 'Sheikh' that is normally the title of native scholars trained in the traditional sciences such as clerical dignitaries, members of a religious order, or professors of spiritual institutions of higher learning that is a master of an order. He has also been called honest and a forerunner.

We can say that he has been one of the signs of God. He passed away at an age over seventy in the year 993 A.D. His publications that were more than 300 in number were like brilliant stars guiding those who sought to follow the Divine Path. Unfortunately, the tragic occurrences in history resulted in the loss of the majority of his works. We can clearly state that not even one tenth of his writings have remained today.

His Nobility as Expressed by Noble Religious Scholars

There is no need to present any evidence or reasoning to prove his high rank. However, we will briefly mention a few of the remarks of our noble religious scholars about his noble personality here for the readers to get a bit more familiar with him.

Sheikh al-Taefeh (may God have mercy upon him) has called him ''of a high position'' in his book Al-Fehrest. Then he wrote, ''He is the protector of the traditions, aware and informed about the personalities, and is an informed person and a critic on traditions. One has not seen anyone of similar capabilities among the scientists in Qum. He has about 300 publications.'' He also makes similar remarks about him in his Rijal1 .

Najashi who was a great researcher on ''great men'' calls him ''Abu Ja’far from Qum''. He also calls him Sheikh, our jurisprudent, a shining character, and the honor of the Shiites in Khorasan2 . He wrote, “He was young when he entered Baghdad in the year 968 A.D. The great men of the Shiites listened to him to learn traditions and gain Divine Knowledge. Khatib Baghdadi in his famous book Tarikh-i-Baghdad3 wrote: He4 entered Baghdad and quoted traditions on the authority of his father. He was one of the well-known and noble men of the Shiites, and Muhammad ibn Talha an-Naáli told me about him.

Ibn Edris has praised him in his Saraér and said, ''He was honest in speech, noble, informed about the traditions5 , and a critic. He was very knowledgeable about the great men. He had memorized many traditions.” Allamih Hel'li has called him Sheikh, and has said that he is our jurisprudent, our honor, and the bright and real character of the Shiites.

He has been called the following titles by the noble religious Shiite scholars: Ibn Shahr Ashoob; Seyed ibn Tavoos; Fakhr al-Mohaghegin6 ; Shahid-i-Av’val7 ; Re'is al-Mohaditheen; Al-Sheikh al-Ajal; Imam-i-Asreh; Rukni Min Arkan ad-Din8 ; Sadooq al-Muslimeen; Ayatullah fil-Alemin; Al-Sheikh al-A'zam; Al-Sheikh al-Sadooq; Hujatul Islam; Al-Sheikh al-Seghat; Al-Mulood Bid-Da'vat; Al-Sheikh Al-Imam Al-Moghad'dam; Al-Fazil al-Moaz'zam; Umdatal Fuzala; Sheikh minal-Mashayekh; Rukne min Arkan ash-Shari’a; Ash-Sheikh al-Hifzah; Vajhet-Ta’efateh al-Mustahfazeh; Emad id-Din; Al-Sheikh al-Alam al-Amin, among many other titles.

His Trips

He made many trips to various towns in order to learn nobility and hear the traditions directly from the greatest scholars. He was born in Qum and raised there. He acquired knowledge from the great scholars there. Then, although there were many renowned religious scholars in Ray, he was invited by the people of Ray to go and reside there. Of course, there is no precise mention of the date of his emigration to Ray in the books on Rijal9 and Tarajim10 . However, one can conclude from what is written in this book, and Al-Khisal and Al-Amali that his emigration was after the month of Rajab of the year 339 A.H. (950 A.D.), and before the month of Rajab of the year 347 A.H. (958 A.D.) This is because he has cited a tradition he heard from Hamzih ibn Ahmad ibn Ja’far ibn Muhammad ibn Zayd ibn Ali ibn al-Hussein ibn Ali ibn Abi Talib (MGB) in the Quran on the first date, and has cited another tradition from Abul-Hassan Muhammad ibn Ahmad ibn Ali ibn Asad Al-Asady known as Ibn Jaradih al-Bardaýee in Ray on the second date.

He lived in Ray from 347 A.H. (958 A.D.) until he requested permission from Rukn ud-Duwleh, the ruler of the Buya clan, to visit the holy shrine of Imam Reza (MGB) in Mashhad. Then he traveled to Mashhad in 352 A.H. (963 A.D.) and returned to Ray after visiting the holy shrine. Regarding this he wrote in this book: ''When I asked the successful ruler Rukn ud-Duwleh permission to visit the holy shrine of Imam Reza (MGB), he approved my request in the month of Rajab in the year 352 A.H. (963 A.D.) When I returned home, he called me in again and said, ''The place you want to visit is a blessed place of martyrdom. I have visited it myself. When I was there I asked God to fulfill the requests I had in my mind. God answered my prayers and fulfilled them. Therefore, when you get there, remember me, and do not forget to visit on my behalf and pray for me since prayers will be fulfilled by God when they are presented in that holy place.'' I promised him to do so, and I fulfilled my promise. Upon my return from the blessed town of Mashhad I went to see the ruler. He asked me if I had prayed for him, and visited the shrine on his behalf. I replied in the positive. He said, ''You did well since it has been proven to me that prayers will be accepted there.'' ''On this trip to Mashhad that year he entered Neishaboor. He recorded some traditions from the religious scholars there, among whom we can name Abu Ali Hussein ibn Ahmad Beihaqi who narrated several traditions for him in his own house, Abdul Vahed ibn Muhammad ibn Abdus Neishaboory, Abi Mansoor Ahmad ibn Ibrahim ibn Bakr Khori, Abu Saeed Muhammad ibn Fazl ibn Muhammad ibn Ishaq Mozak'kar Neishaboory known as Abi Saeed Mual'lem, Abut-Tayýeb Hussein ibn Ahmad ibn Muhammad Razi and Abdullah ibn Muhammad ibn Abdul Wahab al-Sejezy. Also Abu Nasr Ahmad ibn al-Hussein ibn Ahmad ibn Ubayd al-Zab'by al-Marvani al-Neishaboory cited some traditions for him in Neishaboor. Also a group of people cited traditions for him in the town of Marv al-Ruz among whom we can name the jurisprudent Abul Hussein Muhammad ibn Ali ibn al-Shah, and Abu Yusuf Rafih ibn Abdullah ibn Abdul Malik. In the same year he traveled to Baghdad and heard some traditions from the religious scholars there. He had also gone to Kufa, Fayd, Mavara un-Nahr, Balkh, Samarghand and Furghaneh, and had heard traditions from the religious scholars in these cities.

The Birth of the Author May God have Mercy upon Him

We are not precisely aware of the year in which he has born. None of the biographers have stated his birth date. However, we can draw some conclusions in this regard from his own book Kamal al-Din, and Sheikh Toosi's Ghaybat and Najashi's Fehrest that he was born after the demise of Muhammad ibn Uthman al-Umari - who was the second (of the four) representatives of the twelfth Imam (MGB) - that is in the year 305 A.H. (917 A.D.) at the beginning of the mission of Abil Qasim Hussein ibn Ruh who was the third representative of the twelfth Imam (MGB).

Sheikh Sadooq quoted on the authority of Abu Ja’far Muhammad ibn Ali ibn al-Asvad, ''After the demise of Muhammad ibn Uthman al-Umari - may God be pleased with him - Ali ibn al-Hussein ibn Musa ibn Babooyeh11 asked me to ask Hussein ibn Ruh to ask our master the Imam of Time12 (MGB) to pray and ask God the Almighty to grant him a son. I did so, and he secretly reported that. He informed me after three days that the Imam (MGB) has prayed for Ali ibn al-Hussein, and that God the Almighty will soon bless him with a son, and will grant him more children thereafter.'' The above has also been cited by Sheikh al-Taéfeh and Najashi - may God have mercy upon them. What was presented about his birth date were the information available from the great religious scholars and he himself who best knows about his life history. Thus, we can conclude that he was born after the year 305 A.H. (917 A.D.) His birth was a blessing, and he was blessed since he was born due to the prayers of the Imam of Time (MGB). Everyone benefited from him, and his being blessed. That is why he was always very proud and said that he was born due to the prayers of the Imam of Time (MGB). He also said, “There were many occasions when Abu Ja’far Muhammad ibn Ali al-Asvad (who narrated the details about his birth) saw how studiously I attended the classes of our Professor Muhammad ibn Ahmad ibn al-Walid (May God have mercy upon him); and how eager I was to learn and memorize scientific books. He would tell me there is no wonder why I was so eager to acquire knowledge, since I was born due to the prayers of the Imam of Time (MGB)13 .

The Death of the Author and his Shrine

He died in 381 A.H. (991 A.D.) after living for seventy years. He was buried in Ray next to the Toghrol Garden, near the shrine of the blessed Abdul Azeem Hassan - may God be pleased with him. His shrine is simple, but spiritual. Many people make pilgrimage to his shrine and receive blessings.

A Demonstration of his Nobility

In the year 1238 A.H. (1822 A.D.), Fath Ali - the King of Ghajar ordered the building of the shrine to be reconstructed. This resulted in a demonstration of nobility. The word spread around among the people, and it was finally approved of by the government officials and the king. The details of this event have been recorded by many authors - may God have mercy upon them. Among them we can mention Ruwzat by Khansari, Qisas al-Ulama by Tonikaboni, Tanqih al-Maqal by Mamaghani, Motakhab ul-Tavarikh by Khorasani and Favaéd ar-Razavieh By Qumi. This has been recorded in Ruwzat by Khansari as follows:

This event was a demonstration of the nobility of the Sheikh. It attracted the attention of many people, and was a source of guidance for many and a cause of happiness for many enlightened people. Once there appeared a rupture in the shrine of the noble Sheikh that is located near Ray due to a flood. When they investigated to find out the degree of damage done in order to reconstruct it, they reached a chamber in which he was buried. Once they entered that room they found his body naked, with his private parts covered, and in perfect shape. His face was absolutely peaceful, and they could still see the polish14 on his nails. The shroud with which his body was wrapped at the time he was buried had worn out, torn into shreds and fallen down on the dirt around his corpse. The news rapidly spread around in Tehran. When Fath Ali - the grandfather of Naser ad-Din - the king of Ghajar heard about this around the year 1238 A.H. (1822 A.D.), he went there in person to investigate. He consulted with the government officials whom he trusted as to whether or not he should enter the tomb in person. They did not recommend that the King enters the tomb, as they thought this was not appropriate for his rule. Then a group of religious scholars and well-known people were then sent into the tomb to check the issue. No doubt was left for the King after many people - who had entered the tomb - all testified to the truth of this issue. Once he was certain about the truth of this issue, he ordered the cavity to be closed off, and the building of the shrine to be reconstructed; and decorated in the best possible fashion using mirror work. And peace be upon him the day he is born, and the day he dies, and the day he is resurrected.

Notes

1. Great Men similar to Who’s Who.

2. One of the provinces of Iran located in the northeast.

3. The history of Baghdad.

4. Sheikh Sadooq.

5. Akhbar.

6. The pride of the researchers.

7. The first martyr.

8. One of the pillars of religion.

9. Great Men similar to Who’s Who.

10. Biographies.

11. The father of the compiler of this book.

12. The twelfth Imam (MGB).

13. The Riser or Al-Mahdi (MGB).

14. Khazab.

Introduction

In the Name of God, Most Gracious, Most Merciful

Praise be to God, who is the Only in terms of Unity, and is singular in Divinity. He has created the servants using His Knowledge. The tongues are dull1 to describe Him, and the eyes are veiled from seeing Him. It is He who is higher than the characteristics of the creatures. And He is superior to limited concepts. There is no similitude for Him among all the creatures. And there is no god for all the people other than Him. And I witness that there is no god but God - the Only, and there is no partner for Him - being a witness confessing to His Unity; inclined towards His Grace; repenting from his sins. And I witness that Muhammad is His servant and His Messenger - appointed by Him to His Prophethood, and He has entrusted him with the principle features of His religion. He has appointed him with His Book to be a proof for His servants. And I witness that Ali the son of Abi Talib is his2 Testamentary Trustee. He is the best of the people after him. He is in charge of his affairs. And he is a summoner to his way. And he is the Commander of the Faithful. And he is the master of the Testamentary Trustees. And he is the person of the highest priority to the Prophets.

And I witness that his wife Fatimah Az-Zahra3 is the master of all the women in the world. And that Al-Hassan, al-Hussein and the Imams who are his offspring are the leaders to guidance4 . They are signs of piety and the proofs of God to all the people of the world. And I witness that whoever follows them shall be saved, and whoever disobeys them shall be ruined. May God’s Blessings and His Mercy be upon them, their souls and their bodies. Moreover, I noticed that the previous Sheikhs and scholars have already authored books on various aspects of knowledge. However, they have neglected to author a book on numbers, and good and bad characteristics. Since this topic is very useful for those who seek knowledge, I decided to compile this book in order to get closer to God, attain Divine rewards, prosperity and the Almighty God’s Mercy. I ask God not to make me hopeless since He has power over all things.

المقدمة

بسم الله الرحمن الرحيم

الحمد لله الذي توحد بالوحدانية، وتفرد بالالهية، وفطر العباد على معرفته وكل الالسن عن صفته، وحجب الابصار عن رؤيته، الذي علا عن صفات المخلوقين وجل عن معاني المحدودين، فلا مثل له في الخلائق أجمعين، ولا إله غيره لجميع العالمين

وأشهد أن لا إله إلا الله وحده لا شريك له، شهادة مقر بتوحيده، راغب في كرامته، تائب من ذنوبه

وأشهد أن محمدا عبده ورسوله، اصطفاه برسالته، وأودعه معالم دينه، وبعثه بكتابه حجة على عباده

وأشهد أن علي بن أبي طالب وصيه وخير الخلق بعده، والقائم بأمره، والداعي إلى سبيله، وأنه أمير المؤمنين، وسيد الوصيين، وأولى الناس بالنبيين، وأن زوجته فاطمة الزهراء سيدة نساء العالمين، وأن الحسن والحسين والائمة [التسعة] من ولده أئمة الهدى، وأعلام التقى، وحجج الله على أهل الدنيا، وأشهد أن من تبعهم نجا، ومن تخلف عنهم هلك، صلوات الله عليهم وعلى أرواحهم وأجسادهم ورحمة الله وبركاته

أما بعد فإني وجدت مشايخي وأسلافي - رحمة الله عليهم - قد صنفوا في فنون العلم كتبا وأغفلوا عن تصنيف كتاب يشتمل على الاعداد والخصال المحمودة، والمذمومة، ووجدت في تصنيفه نفعا كثيرا لطالب العلم، والراغب في الخير فتقربت إلى الله جل اسمه بتصنيف هذا الكتاب، طالبا لثوابه، وراغبا في الفوز برحمته، وأرجو أن لا يخيبني فيما أملته ورجوته منه بتطوله ومنه، إنه على كل شيء قدير

Notes

1. Unable

2. Muhammad’s (MGB) Trustee

3. The Blessed Faimah (MGB)

4. The Immaculate Imams (MGB)